- - » m No,.. _... Digitized by the Internet Archive in 2011 with funding from Princeton Theological Seminary Library http://www.archive.org/details/notesongospelscr1873jaco h- - NOTES ON THE GOSPELS, CRITICAL AND EXPLANATORY; INCORPORATING WITH THE NOTES, ON A NEW PLAN, THE MOST APPROVED HARMONY OF THE FOUR GOSPELS. BV MELANCTHON W. JACOBUS, PBOPESSOB OP BIBLICAL LITEBATTTBE IN THE WESTEBN THEOLOGICAL SEMINABT AT ALLEGHANY CITY, PA. MATTHEW AND MARK, NEW YORK: ROBERT CARTER & BROTHERS, 530 BROAD WAY. 1873. lafcered according to Act of Congress, in the year 1348, by MELANCTHON W. JACOBUS, is the Clerk's Office of the Southern District of the State of Now York. :U THE TRAVELS OF OUR LORD. i.i niLiiiifV /■/•mii fit Hi 1 1 /i i in ir> ■ li 7 rLfaZem, Iftujltt ink? Egyptj .Return taJPazaneth Ai VI Sears of Age lb Ihelkenple at Jerusalem In Hi:- 30 ' Sfeac fhamJ/azm>'eth /<■ thejar&tm.. Wilderness of ' .halt n,f±tih/i-i- GxnaA-cj In His :;i s ' Yc:ir •rrrn&aJef// ./rii/i/i-i .S/u;-lirni .J)' /ii-iuil in fiulilri' /'riti<< r .Ti/:iii-/t/i.fii/>,rii'" In Hi- •.',■!• >Y. :u Jerusalem, Sm ofSahlee.Chpernaxan,Jfain.. 'J"'.' ' /i/i-1lir in fim'iii-i ■ .I',i/-h;iiiiiiii\ V. .'.■'"'■ fimri-: i/i r,,,I,'l,i Prim . .1 "11. Coast />," t&erias, Capernaum lii Mir. :'•;('':' Yi-ai i- Region of lyre & Si3on.,XheJ>eeapoUtco\ tonmss tSkperruaotu Samaria \\ :;:'. Xesrs& oves: Jenusdlem~Ferea..Jiericfu> Beffuxny Jerusalem,. Geths&nane Cahn ^y^ix THE TIME <>K ^/^ ' 7 SEwnr u ; ■■•-•■ fi PREFACE The aim of these Notes has been to bring together the results of Biblical investigation (so much increased of late), and to lay them in the very path of Sabbath school teachers and scholars, for their weekly lessons. It is be- lieved that the plan of furnishing to their hand, from various and volumi- nous sources, the apparatus and material called for, will make the exercise at'ractive, and will both encourage and facilitate the study of God's word. This plan, therelore, takes up the Questions of the American Sunday School Union, so -extensively in use, and especially the "Consecutive Union Ques- tion Book," lately issued, on the Gospels, to prepare Notes with th,e Questions m eye, and to weave around these Questions the material for more. The book accompanies the Questions without being dependent on them. The author hopes to stand thus in the avenue of so much scriptural instruction, and to be himself a party in the pleasant work, if so be he may be partaker, also, of the reward. He has not done the teacher's work for him, but has gathered for his use that which shall help him in his study, and make it sat- isfactory ; while he has planned, by this means, to introduce to his notice what he needs to know, beyond all that the Questions call for. Teachers so often have not the time for searching commentaries, or for reading discussions and diffuse annotations, that they may easily slight the study, 01 be discouraged in the good work. Such a Hand-Book, therefore, has been welcomed by many ministers, teachers and superintendents, with whom the author has conversed in the course of its preparation. And while the pupils in Sabbath schools and Bible classes have been mainly afloat, with Questions which are often themselves dark, and oftener such as no one seems precisely to answer, it is believed that an important good may be hereby attained, in bringing scholars to their classes well prepared — and t/uit not only on the Questions, but on other collateral questions suggested by the Notes. May it not also lead to the systematic study of the Gospel Histories, in parochial and other schools, and' in family instruction, that the Notes have the advantage of Questions so well approved and every where so accessible as those of the S. S. Union — and these Questions arranged in short Lessons, within the reach of a daily or weekly exercise 1 Another novel feature of these Notes is, the method of bringing to view a Elarmony of the Foui Gospel narratives. The common plan has been that of Calvin, Doddridge, Townsend and others — to bring together the parallel passages from the different Evangelists, and to comment on them, thus, in their order. Such a plan must always have the disadvantage of breaking the text, omitting some portiuns from each Evangelist, and destroying their respective characteristics. But this plan brings a Harmony into practical use. by placing it where it applies, and where it must all along suggest to the reader, in Captions of the Notes, the many important hints it gives. Further- more, it goes over the other three Evangelists in the very act of examining one — bringing to view, in their place, the additional records of the others — and thus keeps up the thread of the whole history. It has also this advantage > of giving plain, brief captions to each paragraph, which call attention ta the items, and ol showing their order by the sections numbered thrcughoutL 4 i PREFACE Dr. Robinson's Harmony, as corrected from Newcome. and followed by Greenleaf in his " Testimony of the Evangelists," has been adopted, with slight alterations, as being quite the best. This method has thrown the Notes into paragraphs, which have furnished an opportunity for briefly eli- citing and summing up the inspired teachings under many sections, in short observations at the close of each, as much more .ikely to be useful than the usual sundries of remarks at a chapter's end. Besides the more accessible and familiar works which have been con- stantly consulted, free use has been made of rarer helps, as, Calvin's Commentaries ; Trench's Notes on the Parables, Miracles, and Sermon on the Mount; Bengel's Gnomon ; Greenleafs Testimony of the Evangelists; Englishman's Greek Concordance; Kitto's Biblical Encyclopedia; Trol- tope's Analecta Theologica; Hengstenberg's Christology ; Blunt's Coinci- dences; Winer's Idioms of the New Testament; Olshausen, Townsend, &c. Special acknowledgments are here due to the Publisher of Kitto's Biblical Encyclopedia — Mark H. Newman, Broadway, New York — ibr access to the plates of that valuable work, from which there have been obtained many useful pictorial illustrations. The author could scarcely have pressed this undertaking to completion, amidst the laborious duties of his parochial charge, but for the strong hope of promoting sound scriptural instruction through this channel also. In this, he has been constantly encouraged by the good opinions of his plan which have been widely expressed to him from the beginning. He can freely say, in the sentiment of that pious commentator on the Psalms, Bishop Home, that the labour itself has been most profitable and pleasant. And now, the Divine and Gracious Author of the Gospel, in whose strength it has been prosecuted, ard in whose name it is sent forth, can bless it to many for edifi- cation and for salvation. MELANCTHON W. JACOBUS. Brooklyn, N. Y., March, 1848. MATTHEW THE APOSTLE AND EVANGELIST. There are four inspired histories of our Lord Jesus Christ in the New Testament. These refer to the same great subject of salvation by a Re- deemer; though the authors do not relate precisely the same things. Each gives his own narrative. The history is to be gathered from them all, and their statements are found to be harmonious. Hence, the testimony is four- fold. It is the Gospel by Matthew, by Mark, by Luke, and by John — written by these severally, yet one Gospel by all, and in all (see Matt. 4. 23. Mark 1.1. Luke 9. 6). Two of these Evangelists — the first and last — were apostles. It has been well remarked, also, that "two — Mark and John — were too unlearned to forge the narratives; and the other two — Matthew and Luke — were too learned to be deceived by imposture." The term for " Gospel," in Greek, which is anglicized in the old English, u evangel," gives rise to ihe title " Evangelist, " which has the sense of gospduer, or publisher of the Gospel. The Greok term, in its derivation. MATTHEW, THE APOSTLE AND EVANGELIST. Q signifies the same as the Anglo-Saxon " Godspell" — good tidings — from which we have our word " Gospel." These four aistories may be regarded as the inspired summaries of the apos* ties' preaching. Immediately after the ascension of our Lord, "they went fbr'.h and preached every where," accorning to their Divine commission. Matthew, doubtless, laboured chiefly in Judea. When it became need- ful to have a permanent history of our Lord's life and death — His teach- ings and doings — and to give it the widest circulation for a witness, before Jerusalem should be destroyed (see ch. 24. 14, and ch. 28. 19), Matthew wrote, under the Divine inspiration, more particularly for the Jews. Soon after, Mark wrote lor the Romans, as would seem from the Latin terms which he introduces, and from his gospel being written at Rome. Luke wrote for the Gentiles more generally, exhibiting Christ as "the seed 31 the woman." And John wrote last of all. supplying what might be added to the rest, and setting forth Jesus as the co-equal Son — who " was with God," and " was God." Though different authorities have assigned various dates to this gospel, ranging from A.D. 38, to A.D. 68, the strong internal and external evidence favours the later time. It may safely be dated at A.D. 62, about eight years before the destruction of Jerusalem. It was not so necessary at an earlier period, while the apostles themselves could preach, and while " they went forth and preached every where" (Mark 16.20). "About this time," says Lardner, " the Gospel had been propagated in many Gentile countries ; the times were troublesome in Judea (under Nero), and the war was coming on. Several of the apostles were dead, and others of them who survived, were gone or going abroad, and many of the Jewish believers were about to seek shelter elsewhere. Now, was therefore a proper time to write a history of Christ and His miracles. Moreover, in this Gospel are recorded divers plain predictions of the coming overthrow of Jerusalem and the Jewish state, which could not be weli published to all the world in writing, till about this time." — Lardner's Works, vol. 5, p. 305. It has been argued by many, mat this Evangelist, unlike the rest, wrote in Hebrew —a corrupt Hebrew or Syro-Chaldaic being the vernacular tongue in Palestine, in the time of our Lord. But though he wrote mainly for the Jew?-., they had already become familiar with the Greek language, which had spread abroad since the reign of Alexander. The many Jews resident in Egypt, had required a Greek version of their Old Testament Scriptures, more than 300 years before. And as this Gospel History was intended to circulate most widely, and, in the mind of the Spirit, was de signed to go abroad among Gentiles also — we find sufficient reason for regarding this prevalent tongue as the original. Besides, it is confessed that other portions of the New Testament Scriptures written at and about this time, were in the Greek language. "The Epistle of James," which is ' supposed to date A.D. 60, and which was addressed "to the twelve tribes scat- tercd abroad" was written in Greek. This Jewish Greek was not indeed the pure tongue, but mixed with Hebraisms (see Winer's Idicms of the New Testament). Lardner. after citing the testimonies which have been urged for the Hebrew original of this gospel, concludes against them, and arguca that this cannot be a Greet* translation, because the same reason whicn would have made a translation into Greek necessary, would have induced Matthew himself »o write in Greek. It is further to he observed, that this apostle had early beco me familiar with the Greek tongue by his intercourse in the office of collector, and that it was already spoken extensively among the Jews of Judea, among whom he preached immediately after the ascension. The Jewish authors, Philo ana foscphus, cotemponiries of ihe apostles, arrute in Greek. The mere fact I* 6 MATTHEW, THE ArOSTLE AND EVANGELIST. that, by all confession, thws Greek Gospel as we have it, was universally circulated, while no trace of a Hebrew Gosppl is found, would weigh strongly in favour of the Greek original — since we might suppose that it would be written in the tongue in which it would be most needed, and most circulated. That the oldest Fathers of the church (says Olshausen) did not possess Matthew's Gospel in any other form than that in which we now have it, is fully settled. It is clear from the character of the citations out of the Old Testament, that this must be something else than a mere version. Besides there is not the slightest trace of any opposition to it, as there must have been if the apostle had written in Hebrew, and a Greek translation was crowding it out, as though itself the bftginai. Yet there is frequent mention sarly made of a Hebrew Gospel by Matthew. Lardner best accounts for this, by supposing that a Hebrew translation was made for limitec use, which some came to consider as the original. Olshausen concludes thai Matthew wrote in Hebrew, and afterward himself wrote in Greek. Matthew was a Jew of Galilee. He was an inferior collector of customs under the Roman goverr.ment, to whom the Jews were now tributary. His station was at the port of Capernaum, or. as some have thought, on the high road from Capernaum to Damascus. He is also called Levi (Mark 2. 14. Luke 5. 27, 28) and " the publican]' in his own list of the apostles. Matt. 10. 'i. It was common among the Jews to have two names : as Lebbeus, whose surname was Thaddeus" — Matt. 10. 3 — and t; Simon, who is called Peter." Matt. 10. 2. When a Jew became a Roman citizen, !»e usually assumed a Roman name. It is, therefore, supposed that " Levi*' was the original Hebrew, and "Matthew" the assumed Roman name of this Evangelist. This gospel was evidently written with a special aim to evangelize the Jews. Hence the apostle brings forward the convincing proofs, that Jesus was the Christ, and even that Messiah whom their prophets had foretold. Hence he constantly refers them to their Scriptures of the Old Testament as fulfilled in Him. But this would be a leading argument for Christianity with the Gentiles also. He constantly considers John the Baptist in refer- ence to Malachi's predictions, and recognizes his person and work as theii direct accomplishment. Besides this, Matthew abounds in citations from the prophets, which some authors here, and many in Germany, have regarded a? mere " accommodations," or happy applications, of the prophetic Language. It requires no very high vie\v of inspiration, to take them as so many in- spired notices of inspired predictions fulfilled in the events. In choosiug Matthew for an apostle, our Lord adopted a striking memorial of Judah's low estate, the country being now tributary, and an officer of the tribute, one of the twelve ! It was at such a time of the chosen tribe's declen- sion, that the Messiah was predicted as to come. Genesis 49. 10. Zech. 9. 9. Our received English version of the Scriptures is a most elaborate correc- tion of the previous translations, and that from the original tongues. Forty- seven men of the highest abilities were employed in the work for the space of three years, by authority of the King (James I). They were divided into six companies, and were assigned different portions. The work of each group underwent the revision of all the others, after having been first thoroughly sifted in their own immediate circle. The whole was then finally revised by twelve men — these being a committee of two from each company. Thus most learnedly and laboriously prepared, it was issued at London. A.D. Kill. After many ineffectual attempts to improve upon it, by »*e\i versions, it is admitted among scholars, that a more faithful and true trans la tiers, all in all, cannot be expected, and need not le desired CONTENTS AND SYNOPSIS OF THE HARMONY PART I. EVENTS CONNECTED WITH THE BIRTH AND CHILDHOOD OF OUR LORD. Time : About thirteen and a half years. 1. Preface to Luke's Gospel. 2. An Angel appears to Zacharias Jerusalem. 3. An Angel appears to Mary. Naza- reth,. 4. Mary visits Elizabeth. Jutta. 5. Birth op John the Baptist. Jutta 6. Genealogies. 7. An Angel appears to Joseph. Naza- reth. 8. The Birth op Jesus. Bethlehem 9. An Angel appears to the Shepherds. Near Bethlehem. The circumcision of Jesus, and his presentation in the Temple. Beth lehem. Jerusalem. The Magi. Jerusalem. Brlhlehem. 12. The flight into Egypt. Herod's cruelty. The return. Bethlehem. Nazareth. 13. At twelve years of age Jesus goes to the Passover. Jerusalem. 10 11 PART II. announcement and introduction op oun lord's public ministry. Time : About one year. 14. The Ministry op John the Bap- tist. The Desert. The Jordan MATT. MARK. LUKE. 1. 1-4 1. 5-25 1. 26-38 1. 39-56 1. 57-80 3. 28-38 2. 1-7 2. 8-20 2. 21-38 2. 39-40 2. 41-52 3. 1-18 1. 1-17 1. 18-25 2. 1-12 a 13-23 3. 1-12 1. 1-8 JOBV SYNOPSIS OF THE HARMONY. Beet 15. The Baptism or Jesus. TheJordan.fi- 13-17 16. The Temptation. Desert of Judea.l^- 1-11 17. Preface to John's Gospel. 18. Testimony of John the Baptist to' Jesus. Bethany beyond Jordan. 19. Jesus gains Disciples. The Jordan. Galilee ? 20. The Marriage at Cana of Galilee. 21. 22. 213. 24. 25. PART III. OUR LORD'S FIRST PASSOVER, AMD THE SUBSEQUENT TRANSACTIONS UNTIL THE SECOND. Time: One year. .At the Passover Jesus drives the Traders out of the Temple. Jeru- salem. Our Lord's discourse with Nicode- mus. Jerusalem. Jesus remains in Judea and baptizes. Further testimony or John the Baptist. John's imprisonment, and Jesus' departure into Galilee. Our Lord's discourse with the Sama- ritan woman. Many of the Sa- maritans believe on nim. Shechem or Neapolis. Jesus teaches publicly in Galilee. Jesus again at Cana, where he heals Uae son of a nobleman lying ill at Capernaum. Cana of Galilee. Jesus at Nazareth; he is there re- jected, and fixes his abode at Ca- pernaum. The call of Simon Peter and An- drew, and of James and John, with the miraculous draught of fishes. Near Capernaum. The healing of a Demoniac in the Synagogue. Capernaum. The healing of Peter's wife's mother, and many others. Capernaum. Jesus with his Disciples goes from Capernaum throughout Galilee. The healing of a Leper. Galilee. The healing of a Paralytic. Caper- naum. The call of Maflhew. Capernaum. 4. 12 4. 17 4. 13-16 1. 9-11 1. 12, 13 6. 17-20 1. 14 1. 14-15 3. 21-23 4. 1-13 3. 19, 20 4. 14 /oiiN. . 1-18 1. 19-34 1. 35-25 2. 1-12 4. 14, 15 4. 16-31 18-22' 1. 16-20 5. 1-11 I. 21-28 4. 31-37 8. 14-171. 29-34 23-25' 1. 35-39 1-4 II. 40-45 2-8 .2. 1-12 9 2. 13, 14 4. 38-41 4. 42-44 5. 12-16 5. 17-20 5 27.. 28 2. 13-25 3. 1-21 3. 22-36 4. 1-3 4. 4-42 4. 43-45 4. 40-54 SYNOPSIS OF THE HARMONY, CONTENTS. &**■ PART IV. OfTR LORD'S SECOND PASSOVER, AND THE SUBSEQUENT TRANSACTIONS UN TIL THE THIRD. Time : One yea*: 36. The Pool of Bethesda; the healing of the infirm man ; and our Lord's subsequent discourse. Jerusalem. 37. The Disciples pluck ears of grain on the Sabbath. On the way to Galilee ? 38. The healing of the withered hand on the Sabbath. Galilee. 39. Jesus arrives at the Sea of Tiberias, and is followed by multitudes Lake of Galilee. 40. Jesus withdraws to the Mountain and chooses the Twelve; the multitudes follow him. Near Ca- pernaum. 41. The Sermon on the Mount. Near Capernaum. 42. The healing of the Centurion's ser vant. Capernaum. 43. The raising of the Widow's son Nain. 44. John the Baptist in prison sends Disciples to Jesus. Galilee. Ca pernaum ? 45. Reflections of Jesus on appealing'to his mighty Works. Capernaum 46. While sitting at meat with a Phari- see, Jesus is anointed by a woman who had been a sinner. Caper- naum ? 47. Jesus, with the Twelve, makes a second circuit in Galilee. 48. The healing of a Demoniac. The Scribes and Pharisees blaspheme Galilee. 49. The Scribes and Pharisees seek a sign. Our Lord's reflections. Gali- lee. 50. The true Disciples of Christ his nearest relatives. Galilee. 51. At a Pharisee's table, Jesus denoun cos woes against the Pharisees and others. Galilee. 52. Jesus discourses to his Disciples and the multitude. Galilee. &3. The slaughter of certain Galileans. Parable of the barren Fig-tree. Galilee 12. 1-8 12. 9-14 12.15-21 5.1,-8.1 8. 5-13 11. 2-19 11.20-30 12.22-37 12.38-45 23-28 1-6 3. 7-12 3. 13-19 6. 1-5 6. 6-11 6. 12-19 6. 20-49 7. 1-10 7. 11-17 7. 18-35 7. 36-5fr JOHN. 5. 1-47 8. 1-3 19-30 11.14,15, 17-23 12.46-50 3. 31-35 11. 16 24-36 8. 19-21 11.37-54 12. i-59 13. 1-9 J 10 SYNOPSIS OF THE HARMONY. CONTENTS. '/ Port. 54. Parable of the Sower. Lake Galilee. Near Capernaum? 55> Parable of the Tares. Other Para bles. Near Capernaum? 56. Jesus directs to cross the L?ke. In cidents. The tempest stilWd. Lake of Galilee. 57. The two Demoniacs of Gadara. S.E, coast of the Lake of Galilee. 59 Levi's Feast. Capernaum. 59 The raising of Jairus' daughter. The woman with a bloody flux Capernaum. 60 Two blind men healed, and a dumb spirit cast out. Capernaum, 61 Jesus again at Nazareth, and again rejected. G2 A third circuit" in Galilee. The Twelve instructed and sent forth. Galilee. 63 Herod holds Jesus to be John the Baptist, whom he had just before beheaded. Galilee ? Perea. 64 The Twelve return, and Jesus retires with them across the Lake. Five thousand are fed. Capernaum. N. E. coast of the Lake of Galilee. 65 Jesus walks upon the water. Lake of Galilee. Gennesarelh. 66. Our Lord's discourse to ihe multi- tude in the Synagogue at Caper naum. Many Disciples turn back. Peter's profession of faith. Ca pernaum. MATT. 13. 1-23 13.24-53 8. 18-27 8.28-34 9. 1 9. 10-17 9. 18-26 9. 27-34 13.54-58 9.35-38 10. 1-42 11. 1 14. 1-12 14.13-21 14.22-36 LUKE. 4. 1-25 4. 26-34 4. 35-41 5. 1-21 2. 15-22 5. 22-43 6. 1-6 6. 6-13 6. 14-16, 21-29 6. 30-44 6. 45-56 8. 4-18 8. <*2-25 9. 57-62 8. 26-40 5. 29-39 8. 41-56 9. 1-6 9. 7-9 67 66 89 PART V. FROM OUR LORD'S THIRD PASSOVER UNTIL HIS FINAL DEPARTURE FROM GALILEE AT THE FESTIVAL OF TAB- ERNACLES. Time : Six months. Our Lord justifies his disciples for eating with unwashen hands. Pha- risaic Traditions, Caperncum. The daughter of a Syrophenician woman is healed. Region of Tyre and Sidon. A. deaf and dumb man healed ; also many others. Four thousand are led. The Decapolis. 23 15. 1-20 15.21-28 7. 1-23 7. 24-30 15.29-39,7. 31-37 8. 1-9 JOHN\ 9. 10-17 6. 1-14 6. 15-21 6. 22-71 7. 1 SYNOPSIS OF THE HARMONY. 11 BKt 70. The Pharisees and Sadducees again require a sign. [See $ 49.J Neat Magdala. 71. The Disciples cautioned against the leaven of the Pharisees, etc. N.E. coast of the Lake of Galilee. 72. A blind man healed. Bethsaida (JiMias). 73. Peter and the rest again profess their faith in Christ. [See J 66.] Re gion of Cesarea Philippi. 74. Our Lord foretells his own death and resurrection, and the trials of his followers. Region of Cesarea Philippi. 75. The Transfiguration. Our Lord's subsequent discourse with the three Disciples. Region of Cesarea Phi- lippi. 76. The healing of a Demoniac, whom the Disciples could not heal. Re- gion of Cesarea Philippi. 77. Jesus again foretells his own DEATH AND RESURRECTION. [See <\ 74.] Gal\l"> 78. The tribute - money miraculously- provided. Capernaum.. 79. The Disciples contend who should be greatest. Jesus ^xhorts to hu mility, forbearance and brotherly love. Capernaum,. 80. The Seventy instructed and sent out. Capernaum. 81. Jesus goes up to the Festival of Tabernacles. His final departure from Galilee. Incidents in Sa- maria. tJ9. Ten Lepers cleansed. Samaria. PART VI. tHE FESTIVAL OF TABERNACLES, AND THE SUBSEQUENT TRANSACTIONS UN- TIL OUR LORD'S ARRIVAL AT BETHANY SIX DAYS BEFORE THE FOURTH PASS- OVER. Timk : Six months less one week. & 1 esus at the Festival of Tabernacles. His public teaching. Jerusalem. W4. The woman taken in Adultery. Je- rusalem. 16. 1-4 MARK. LUKE. 8. 10-12 16. 5-12 8. 8. 16.13-20 16.21-28 17. 1-13 17.14-21 17.22, 23 17.24-27 13-21 22-26 8. 27-30 31-38 1 2-13 14-29 30-32 33 18. 1-35 9. 33-50 wait. 9. 18-21 9. 22-27 9. 28-36 9. 37-43 9. 43-45 9 9. 46-50 10. 1-46 9. 51-5&7. 3-10 17.11-19 7. 11-63 8. 1 8. s»n 12 SYNOPSIS OF THE HARMONY. CONTENTS. 85. Further public teaching of our Lord He reproves the unbelieving Jews and escapes from their hands, J^• rusaltm. 86. A lawyer instructed. Love to our neighbour defined. Parable of the Good Samaritan. Near Jerusalem. 87. Jesus in the house of Martha and Mary. Bethany. 88. The Disciples again taught how to pray. Near Jerusalem. 89. The Seventy return. Jerusalem ? 90. A man born blind is healed on the Sabbath. Our Lord's subsequent discourses. Jerusalem. 91. Jesus in Jerusalem at the Festival of Dedication. He retires beyond Jordan. Jerusalem. Bethany be- yond Jordan. 92. The raising of Lazarus. Bethany. 93. The counsel of Caiaphas against Jesus. He retires from Jerusa- lem. Jerusalem. Ephraim. 94. Jesus beyond Jordan is followed by multitudes. The healing of the infirm woman on the Sabbath. Valley of Jordan. Perea. 95. Our Lord goes teaching and jour- neying towards Jerusalem. He is warned against Herod. Perea. 96. Our Lord dines with a chief Phari- see on the Sabbath. Incidents. Perea. 97 What is required of true Disciples. Perea. 98. Parable of the Lost Sheep, etc. Par- able of the Prodigal Son. Perea. 99. Parable of the Unjust Steward. Perea. 100. The Pharisees reproved. Parable of the Rich Man and Lazarus. Perea. 101. Jesus inculcates forbearance, faith, humility. Perea. 102. Christ's coming will be sudden. Perea. 103. Parables. The importunate Widow The Pharisee and Publican. Pe- rea. 104. Precepts respecting divorce. Perea 105. Jesus receives and blesses little Children. Perea. 19. 1, 2 19. 3-12 19.13-15 10. 1 10. 2-12 10.13-16 10.25-37 10.38-42 11. 1-13 10.17-24 13.10-21 13.22-35 14. 1-24 14.25-35 15. 1-32 16. 1-13 16.14-31 17. 1-10 17.20-37 18. 1-14 I 18.15-ni 8. 12-59 9. 1-41 10. l-2l 10.22-42 11. 1-4« •w.'u.^u,- r~ahgm ; Christ Aihmt iu CUrisi accacdnig tb Luke flLgn FmiJiliiur o/ ' tli. J, ■//,/ •/. r>.vvii> ll;T:.:i"b«aj IMmlt hv Zi'/; /-air/ 7i> i ;■///<.» atbtrvm "ds ^ I-'.,-. I, 'Qtristbacn iiViiiiit I years Tjfc.»i?ph , l'...UliNMiir| 1 ■-:-;il,ii.|si:iiiiilv III bt£aceihBcmttiaettCfsnuBnt »i' r.nilJ:ii:-iti;uiA2Sa.l2.24. plCh.3.10,&c. g2Ki.20.2l. 1 Ch.3.13. Man (Luke 9. 56). See Plate, that Mary is descended in a right line from Solomon. Luke 1. 32; "2.5. Rom. 1.3. Calvin holds this to be most important. Jesus Christ. This is the ordinary name given in Scripture to the incar- nate Son of God. Both evangelists re- mind us, in the genealogies, of Christ's miraculous conception. Matthew pass- es to it thus remarkably, " Joseph, the husband of Mary, of whom (that is, of Mary, for the pronoun in the Greek is feminine) was born Jesu^ who is called Christ." (v. 16.) Ana Luke has it in equally striking terms, " Je- fus being, as was supposed, the Son of 7-v.seph, &c. Jesus is a proper name (V. 21); and Christ is an official title, meaning, " the Anointed." Acts 2. 36. It corresponds with the Hebrew word Messiah. This name therefore, asserts 11 And 1 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 r Salathiel ; and Salathiel begat Zorobabel ; s 13 And Zorobabel begat Abi- ud ; and Abiud begat Eliakim ; and Eliakim begat Azor ; 14 And Azor begat Sadoc and Sadoc begat Achim ; and Achim begat Eliud ; 15 And Eliud begat Eleazar; and Eleazar begat Matthan ; and Matthan begat Jacob ; 16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. 1? So all the generations from Abraham to David are fourteen generations ; and from David until the carrying away into 1 Some read, Josias begat Jakim, and Jakim begat Jechonias. r 1 Ch.3.17,&c. s Ne.12.1. the Messiahship of Jesus. And all the functions ot'that office were associated in the mind of the Jew with anointing, by which their kings and priests were consecrated, or set apart. See Psalm 45. 7. Isa. 61. I. The son of David, the son of Abra- ham, means the descendant of these. So Joseph is called in v. 20, " Thou son of Darid." But David's greater son was Christ. 17. Fourteen generations. " In the first fourteen generations, the people of Israel were under prophets; in the second, under kings ; in the third, un- der the Asmonean princes. The first fourteen brought their kingdom to glory under the reign of David ; the second, to misery, in the captivity of Babylon ; and the third, to g'ory again under the Messiahship of Christ. The A. M. 4000.] CHAPTER I. 21 Babylon are fourteen genera- tions ; aid from the carrying away into Babylon unto Cift-ist are fourteen generations. 18 Now the birth t of Jesus Christ was on this wise : When first division begins with Abraham, who received the promise, and ends with David, who received it again with greater clearness. The second begins with the building of the tem- ple, and ends with its destruction. The third opens with a deliverance from temporal enemies and return from captivity, and terminates in their spiritual delivery from every enemy by Christ, to whom each successive feneration pointed as the Prophet, King, and Priest of His people." — Townsend's Arrangement of N. T. Lightfoot, 1. 418. 5 7. An angel apfe* to Joseph. — N* .uteth. Matt . Mark. I Luke. | John. L 18-25. I I 18. On this wise — thus. IT Hi? mother Mary. She is spoken of also in Matt. 2. 11, 13, 14, 20, 21 ; in Luke 1. 22— and 1. 43 the salutation of Eliz- abeth, which explains itself— Luke 2. 39, 48 and 51 , on occasion of their visit to Jerusalem at the Passover — in John 2. I, at the marriage of Cana in Galilee — in Matt. 12. 46, and in John 19. 25, 26, when sLe stood at the cross. But no where is she mentioned as entitled to worship. She is no where called in Scripture, the Virgin Mary, as a title or worshipful name. We have no account of any peculiar honours being paid her earlier than the 5th century. Luke l.-°8, is the usual form of salutation, employed by the angel (see Judges 5. 24), in reference to the announcement he was about to make. As to invoking her mediation, it is expressly declared in Scripture, that there is one Mediator, 1 Tim. 2. 5, the man Christ Jesus (1 John 2. 1). See also Matt. 4. 10. Rev. 19. 10. And G >d alone is the proper objet t of reli- as his mother Mai y was espoused to Joseph,* before they came together, she was found with child of the Holy Ghost. 19 Then Joseph her husband, being a just man, and not wil- * 5th year before the account called A D. gious worship. Exodus 20. 3. In Acts 1. 14, after the ascension, she appears with the disciples as one of the social worshippers in the upper room at Je- rusalem, waiting for the promise of the Father. The wise men found Mary, his mother, with the child, al Bethlehem, but they worshipped only the child, ch. 2. 11. IT Espoused— pledged to be married. They were bound, by this, as man and wife, among the Jews. Deut. 20. 7 ; 22. 25, 28. An3 the espousal or pledge was made usu- ally ten or twelve months before mar- riage. (Gen. 24. 55, margin.) Judges 14. 8. IT Before they came together. The virgin had not yet been delivered by her parents to her husband, but still remained under their roof. The marriage ceremony had not yet taken place.; and as yet Joseph knew her not (v. 25;. In these circumstances "she was found with child." And it is here stated that this was " of the Holy Ghost" according to the angel's an- nouncement. Luke 1. 26, 28. The most virtuous will be liable to unjust suspicion, and to undeserved reproach 19. Joseph her husband-— "being a just one," literally. This is in refer- ence to the law. The old Wicklif version reads righteous. Being a strict observer of the rites of his nation, he was unwilling to company with a woman who seemed to have been de- filed. He was not a man disposed to connive at sin, and yet he was inclined to avail himself of a provision in the law for having her disgrace private. He was not willing to make her case one of publicity, and of prosecution as an adulteress. Deut. 22. 23, 24. Lev. 20. 10. Ezek. 16. 38, 40. John 8. 5. Goor! men, we see, are liable to form erroneous judgments of others' character and conduct. T Tc yd he 22 MATTHEW. [A. M. 4000 ling to make her a public exam- ple, was minded u to put her a way privily. 20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a v dream, saying, Joseph, u De.24.1. v ver. 16. away privily (or privately) — to give her a bill of divorce, in private (Deut. 24. l).deliveringit into her hand or besom, as was the custom. In such case, two witnesses only were necessary ; and they witnessed only the act of divorce, and need not know the reason. We fetiould always judge charitably, and choose lenient rather than severe measures, where there is the least "oom for doubt. 20. But while he thought, fyc. Here God interposed, at the ver}'' critical moment, so as to secure satisfaction to Joseph, and to shield the reputation of Mary. % The angel of I lie Lord. This definite reference is naturally to the angel Gabriel, who had officiated in this matter, announcing the birth to Mary (Luke 1. 26-28). IT Ap- peared — manifested himself to Joseph as being from God, so as at least to leave him in no doubt of the message being from heaven. Our necessity is God's opportunity. When we are anxiously seeking out our duty, God will show us the way. Uln a dream. This was a common method of divine communication under the Old Testa- ment (Gen. 31. 24. 1 Kings 3. 5), be- fore the full revelation of God had come to us in the Scriptures. We have no right to suppose that there is any such communication now. A superstitious faith in dreams has led to many mischievous resin ts. The scriptural explanation is, that " a dream cometh through the multitude of business." Eccles. 5. 3. To receive new revelations, as those of Swe- denborg, is to set aside the authori- ty ol Scripture. " Filthy dreamers" (Jude 8) will only multiply, and still demand our faith. TT Thou son of David. " He was of the house and thou son of David, fear not to take unto thee Mary thy wife ; for that which is l conceived in her is of the Holy Ghost. 21 And she shall bring forth a son, and thou shalt call his name 2 JESUS : for he shall 1 Begotten. 2 i. e., Saviour. lineage of David." Luke 2. 4. The angel calls Joseph by this title as em- phatically a descendant of David, in the relation he was to bear to Christ. This address would open his mind to receive the astounding declaration that follows. It is not improbable that Joseph and Mary were the only sur- vivors of David's race ; for though they had relatives, yet these, as far as the record informs us, were intermixec with other families and tribes in Isra- el ; and if so, Jesus was the onlv re- maining sprout of the root of Jesse. — Davidson's Connection, Vol. iii. p. 21 IT Fear not — of being implicatec in any crime; for (compare Luke 1 35) the truth of the case makes hei innocent and you honoured. 21. And she shall bring forth. The angel now announces both the future birth ; and the name appointed for the Son by divine authority. Jcsits means Saviour. In Hebrew tne name Joshua means the same thing ; ar \ hence, in Acts 7. 45, and Heb. 4. 8, our transla- tion reads Jesus, where it should read Joshua, i. e., the leader of the Jews into Canaan. The name was given for the reason stated here. If For He shall save His people. This shall be His office work, and this is His design in coming into the world. His peo- ple are such as are given to Him by the Father (John 6. 37; 17. 0'). They are elsewhere called His chosen. 1 Pet. 2. 9. His elect, Mark 13. 20. His children, J John 3. 10. A peculiar people, Tit. 2. 14. The Jews were known of old as the people of God, They were chosen by Him, and sep- arated from the nations — regarded arid treated as His. Coinp. Deut. 14. 2 and 1 Pet. 2. '.) So, Christ's people now are such as belong to Him by the A M. 4000] CHAPTER I. 23 nis people from their i 23 Behold, a virgin shall be with child, and shall bring forth a son, and - they shall call his name Emmanuel ; which be- ing interpreted, is, God y with us. 1 Or, his name shall be called, y Jno.1.14 save sins. 22 Now all tnis was done, that it might be fulfilled which was spoken of the Lord by the pro- phet, x saying, tt>Ac.5.31; 13.23,38. a: Is. 7. 14. Father's gift, John 6. 37, and by His own redemption. 1 Pet. 1. 18, 21. These He shall securely save. IT From their sins. We are lost by >in. He saves His people from the curse of sin, and from its controlling power (Rom. ch. 6). This he does, by making a complete atonement, such as brings a free pardon and saves from the condemnation of sin (1 Pet. 3. 18); and by providing such an operation of the Holy Ghost in the heart, as subdues sin and removes it. John 15. 115; 16. 13. 22. That it might be fulfilled. It is here expressly declared, that this event was brought about in fulfilment of Isaiah's prophecy (7. 14), and in order to fulfil it. Of course the prophecy must have contemplated this event, and could not have had a complete fulfilment short of it. Ahaz refused to ask a ^isn as to the deliverance then at hand. But a sign was given. And, observe, it was given to the " kou>e of David" (that is, the Jewish nation), and to: a remoter purpose ^see Isaiah 7. 13). A miraculous birth is evidently referred to, in the lan- guage of the propheL '•« A virgin, <$-c." And here there was thrown in, for the Jewish people, a remarkable predic- tion o* Christ, that should stand on record to confirm His claims. As to Ahaz, it was quite sufficient to indi- cate the internal ol the deliverance ; viz., the time of a child's minority. This could be shown it the case of any child, and was aufhciently indi- cated in the general terms, without any further sign to him, saving the fare of " butter (or curds) and honey," as signifying che state of the land, waste and uncultivated, until that de- liverance. Besides, a promise of Christ to the Jews, was always a construc- tive pledge or sign that the nation should be delivered and not destroyed, since the Jews held that they existed as a nation for the Messiah's sake. From the prophet Micah (5. 2, 3) it is plain that some virgin birth was ex- pected, as a miraculous fulfilment of Isaiah's prediction. IT A virgin. This explains to Joseph her supposed adultery. The prophet had distinctly declared the virginity of our Lord's mother. Hence, it was to be under- stood as a purely miraculous event. Vet why impossible, any more than the creation of Adam or Eve 1 "A body hasi thou prepared me," saith Christ, when He cometh into the world (Heb. 10. 5). There is no good ground for the Romish tenet of Mary's perpetual virginity. The last verse of this chapter goes to contradict it. Besides. Christ is called her first-born, and this is a term commonly used to indicate the primogeniture, and in such connexion implies the order of birth, with reference to other children (Gen. 27. 32). Besides, the brethren and sisters of our Lord are spoken of. Mark 6. 3. Matt. 12. 46. " James, the Lord's brother." Gal. 1. 19. 1 Em- manuel. This is the Hebrew name from the prophecy. It means, liter- ally, God with us. In this sense, this must have been the fulfilment to which the prophecy ultimately looked. This referred Joseph more distinctly to the miracle as the explanation. So it di- rectly proves the union of the divine and human natures in Christ.— U They tkaU call his name; i. e.. this shall be His nature and character. He shall be God with us. The force of the phrase includes this, as in Isa. 9. 6. " His name chall be called Wonder- ful." Christ is the God-man pro- phesied as to come. " The Word was made flesh." Jonn I. 14. This incar- nation is the grand sign of deliver- 24 MATTHEW. [A. M. 4000. 24 Then Joseph, being raised from sleep, did as the angel of the Lord had bidden him, and took unto him his wife : 25 And knew her not till she had brought forth her first-born z Z Ex. 13.2. a Lu.2.21. ance to His people, and the divine ex- planation of all that is miraculous in Christ's birth, or wonderful in Him- self or in His work. If we are united to Christ by faith, says Calvin, we possess God. Jesus Christ is God equally with the Father. 24. Joseph is here represented as at once assured in faith and prompt in obedience. He could believe the di- vine message, though he had nothing for it but God's word. Hence, his convictions and purposes were entirely changed, and cheerfully he enters apon the course divinely prescribed. son : and he called his name JESUS.* CHAPTER II. TYTOW when Jesus was born* IX in Bethlehem of Judea, in the days of Herod the king, be- * 4th year before the account called A. D. This is the faith of the Gospel. In all this, Joseph showed the temper of every true Christian. Believing is followed by repentance, and instant obedience is the proper mark of sin- cerity. 25. Knew her not till, fyc. The per- petual virginity of Mary finds no war- rant here. It is meant here to be asserted, that Christ was not Josephs own son ; and it is implied, that Jo- seph had children afterward. H Je- sus. This name was given by direc- tion of God, v. 21, and on the eighth day, Luke 2. 21. Y § 8. An Angel appears to the Shepherds Bethlehem. § 10. The Circumcision of Jesus.— Bethlehem. His presentation in the Temple.— Jerusalem. CHAPTER II. 11. The Magi, or Wise Men. — Jerusalem. BethWiem 1-12. When Jesus was born. (See Luke 2. 1-20, and note also the inter- mediate events, $$ 8, 9, and 10, in the Harmony.) IT Bethlehem of Judea. — a town six miles southward from Jeru- salem, on the road to Hebron. It was generaHy called Bethlehem-judah, so designated to distinguish it from a Bethlehem in Galilee, tribe of Zebu- Ion. Hither Joseph and Mary had come up Irom Nazareth, at the decree of the Roman emperor, Augustus, to be taxed (or enrolled), Luke 2. 1-7, for tney were of the house and lineage of David, and they belonged to Beth- lehem in the family registry, as Da- vid was bora there. The name Beth- Matt. Mark Luke. 2. 1-7 1 9-20 2. 21-38 John. lehem means, literally, " house oi bread," and was so called, perhaps, on account of the fertility there, which travellers describe as being remarka- ble. A more sacred reference we may find in " that Bread of Life" (John 6. 48) having been there brought forth. This place was called, also, the city (rf David, because il was David's birth-place (1 Sam. 16. 18), " a son of Jesse, the Bethlehem- ite." IT In the days of H-^od, tlve kins. This civil condition of things at Christ's birth, was as important to be noticed as the place — both as in fulfilment of prophecy. This Herod was a foreigner, and mad A. D. I.j CHAPTER II. 25 hold, there came wise men from the east to Jerusalem, 2 Saying, Where is he that is icing by the Romans, who now held the Jews in subjection. And in him was fulfilled Jacob's prophecy. Gen. 49. 10. But the sceptre had not de- parted from Judah, until the Shiloh had come. Herod was the son of Antipater. He was now established in the kingdom of Judea, which had been over sixty years under the Roman power. Augustus was emperor of Rome, and this Herod had now reigned, though in dependence on the Roman government, about thirty-four years. Now the decree from Rome for an enrollment of the people, as tributary to the foreign power, was a mark of their actual subjection. Cae- sar's penny showed their subser- viency. Matt. 22. 20. (See Luke 2. I.) Herod had gained a character for bravery and cruelty, while he had restored Jerusalem to "much of its an- cient magnificence by his splendid projects. He was called " the Great," and it was he who had repaired the temple, so as to give it much of its former glory. IT Wise men. Wick- lif 's version, 1380, reads " astromyens" (or astronomers), also called magi from the Greek term magoi, whence also our word magicians. These men were of an ancient and sacred order, the most influential in the civil, reli- gious, and literary world. Among the Medes, they were, like the Levites under the Mosaic institutions, in- trusted with the care of religion. They had also the arts and sciences, and all philosophy under their charge. They paid much attention to astrono- my. Their name denotes their priestly character. (Mag, or Mog, in the Pehlvi, denotes priest.) This Magian learning was known in history as the low of the Medes and Persians. It was a necessary part of a princely education to be taught in their learn- ing; and this was the privilege of none but kings. They were spread over other eastern countries. Such V born b King of the Jews ? for we have seen his c star in the east, and are come to d worship him. bZb.9.9. C Nu.24.17. Is.60.3. d Jno.5.23. are spoken of in Daniel 1. 20, &c, as " magicians and astrologers" — differ- ent classes of this order. See Daniel 2. 18. Their visit here may be re- garded as an homage paid by the highest order in the world, to the day-star risen upon earth. In this was immediately fulfilled the predic- tion of Malachi. " From the rising of the sun (or the East), even unto the go- ing down of the same, my name shall be great among the Gentiles," &c (Mai. 1. 11). So, Isa. 60. 3, "The Gentiles shall come to thy light, and kings to the brightness of thy rising." IT The east. Oriental countries, are generally understood by this term East of Judea is here meant. From the land of the Chaldees wnence Abra- ham was called, they may have come. Jer. 1. 35. Dan. 2. 12. IT To Jeru- salem. Because here was the temple ; and this was the holy city ; and here were the sacred oracles and officers from whom they could ascertain the prophecies. It might appear that they had derived their knowledge of " the King of the Jews" from the Jewish Scriptures, or from scattered Jews, who had so far informed them of the expected Messiah. But how then did they know the star, and not know where He should be born 1 Though a general expectation was spread abroad, that some great King should arise in Judea, yet this would not ac- count for their amount of information. Virgil, who lived a little before this, owns that a child from Heaven wa> looked for, who should restore the golden age, and take away sin. Bui these Magi were mcved, doubtless, by a divine impulse. They received spe cial illumination and direction from Heaven, leading them to follow the star, and to inquire at Jerusalem. A revelation from God is not enough of itself. The Spirit must lead ui tc seek Christ, and direct us tc the spot. 2. We have seen Ms star. Though so MATTHEW [A. D. 1 3 "When Herod the king had heard these things, he was trou- bled, and all Jerusalem with him. 4 And when he had gathered e a comet, or eclipse, or meteor, was regarded as the portent of some great event, yet we do not read of any such general impression made by this singu- lar appearance. Hence, we conclude that it was a sign granted to these. They were otherwise " teamed of God" afterward. (See v. 12.) Around the shepherds shone " the glory of the Lord." To the wise men rose this " star," which they were assured of as "His." To Saul of Tarsus " a light be- yond the brightness of the sun" appear- ed at mid-day. We do not read of oth- ers going to Jerusalem, attracted by this sight in the sky. Yet it was a pow- erful revelation to these, bringing them from the East, the representatives of the highest earthly order. Balaam had prophesied of Christ (Numbers 24. 17), "There shall come a star out of Jacob," &c. ; and this sign they saw. An expectation was abroad that a mighty king should arise in Judea ; and doubtless such a pro- phecy was current, as the ground of it, among the Jews. Kepler has calculated that a remarkable con- junction of Jupiter and Saturn oc- curred about that time. But suah a sight seems not to suit the narra- tive. They made themselves known as visitants and inquirers from the oriental world. " We, in the East, have seen his star." Herein was a testimony to the Jews at Jerusalem, that the Messiah had indeed come. The star was a token to the Magi. The visit of the Magi was a token to the Jews. Christ must be revealed tc the soul by His appropriate marks, or we snail never set out after Him. 5T To worship Him. The word refers rather to a civil homage (Luke 14. 10), than to a religious act, though it may include both. It means to acknow- ledge and honour Him as King, by prostration before Him, and by pres- ents. Tnis was the custom of that all the chief priests and scribes of the people together, he de- manded of them where Christ should be born. day, in paying homage to kings. They saw His star, and sought for Him. We should not be content with anything short of Christ himself. It has been calculated by Benson, that they came from the thirty-ninth to the forty-second day after the birth of Jesus. 3. When Herod the king had heard, tyc. Their visit and inquiry were soon made known to Herod. He was startled and troubled, because all this confirmed to him the general expecta- tion. And such a royal advent was the peril of his throne. He was him- self " king of the Jews." Besides, he was now about seventy years old. He had reached the throne through violence and blood. He had mur- dered his wife, Mariamne, and two of his sons, and he had reason to ex- pect retribution. The alarm was general. All Jerusalem, it might be said, was troubled with him. Some feared new upturnings, with the slaughter and confusion of revolu- tionary times. Some dreaded the ra- pacity and malice of Herod, which might break out by this means. 4. The chief priests and scribes. The Sanhedrim was composed of these. It »vas the court of highest civil and ec' lesiastical authority among the Jews ; and this body of seventy was doubtless appealed to in tnis impor- tant case. The scribes, who were lawyers of the Mosaic, code, kept the public records, and were writers oi scribes of the Scriptures, besides be- ing teachers or schoolnasters, called " doctors of the law." Being most familiar with all the Jewish Scrip tures, they would be able at once to tell where the prophecies had appoint- ed the birth of Christ. The class of chief prists included, besides the act- ing High Priest, all that had already acted as such, besides the heads of chiefs of the twenty-four courses into A. D. 1.1 CHAPTER II. 27 5 And they said unto him. In Bethlehem of Judea : for thus it is written f by the prophet ; 6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda : for out of thee shall come a gover- nor, that shall l rule e my peo- ple Israel. 7 Then Herod, when he had privily called the wise men, in- quired of them diligently what time the star appeared. 8 And he sent them to Bethle- /ML5.2. Jno.7.42. t Or,/e«d. Is.40.U. ^Re.2.27. which the priesthood had been divided by David (2 Chron. 8. 14). The Jews looked tor Christ at this time— but as a temporal king. IT Demanded. In- quired, or required to know. All the circumstances forced conviction on his mind of Christ's having come. He wished to act promptly in his cruel designs against such a rival. Hence he would know where Christ could be found. 5. They replied immediately and distinctly, and cited their authority from the Scripture. 6. They reier to Micah, 5. 2, suffi- ciently to inform him of the place, as " Bethlehem in the land of Judah." This was the point; and as to the rest of the passage, only the substance of the prophet's words is given, or need be, viz., That this town, though small in civil distinction — 'though thou be little among the thousands (princes) of Judah" — should be highly honoured as the birth-place of the Messiah — the Ruler of Israel — the King of the Jews. The term " thousands," refers to the civil divisions of the tribes into thau- tands" 1 Sam. 10. 19; and "princes" were the chiefs or rulers of these. 1, 8. Herod now summoned the wise men privily, (that is, privately,) not willing to show his anxiety, or topro- iuce political agitation. He took se- cret counsel of them — inquiring dili- gently 'sparing no pains t J discover hem ; and said, Go and search diligently for the young child ; and when ye have found him^ t ring me word again, that I may come h and worship him also. 9 When they had heard the king, they departed : and, lo, the star, which they saw i in the east, went before them, till it came and stood over where the young child was. 10 When they saw the star, they j rejoiced with exceeding great joy. h Pro. 26.24. i ver. 2. / Ps.G7.4. of them), as to the time of the star's appearance. His object was to infer the age ol the child; for his dreadful plot was to make sure its destruction, by destroying all the children w r ithin or about that age. ^ Search dili- gently. He would feign now to fall in with their devout purpose of find- ing the child ; and he even pretends to wish an opportunity of worship- ping also. But he wished to lay vio- lent hands upon him. God saw and heard these plans of Herod, and He knows all the secret devices of ini- quity, and all the motives and purposes of every heart. 9. They departed. It is net likely that '.hey 'were led by the star to Jeru- salem. They went to the holy city because they were warned of God so to do, or because they knew that this was the place to inquire, as the seat of the Jewish religion. And behold, the token, whatever it was, that first appeared to them, now unexpectedly re-appeated, and moved perceptibly on, till it took a marked station over tne very house. It was all a peculiar arrangement to suit the case. It must have been near the earth to indicate the dwell- ing, and yet it could not have appeared to others as it did to them. It waa most important that they should be ratified of the house, because they could not have ascertained that from any inquiries. Gel's directiors are 28 MATTHEW. A D.l Jl Anil when they were come into the house, they saw the young- child with Mary his mother, and fell down, and wor- shipped him : and when they had opened their treasures, they 1 presented unto him k gifts ; gold, and frankincense, and myrrh, 1 Or, offered, k P3.72.10. Is.60.6. most particular, and as definite as the case requires. 10. They rejoiced. This was, most of all, a revelation to their souls, and it filled them with joy. Every indi- cation of God's guidance is a source of joy to his followers. The same mark that had been given them at first, was again vouchsafed, and they were doubly assured. " Then shall we know if ye follow on to know the Lord." 11. Fell denvn. This was the at- titude of homage to kings — pros- tiaiion before them. (Esther 8. 3.) " Mary his mother" only is named, to show that Joseph's relation was not that of an own father. Yet, though they saw •' the child and his mother," they worshipped only the child ! They never thought of " Ike virgin Mary" as an object of worship. The mother is mentioned only to identify the child — the seed of the woman — the Em- manuel of virgin birth. IT Gifts. This was customary homage to a prince. See 1 Sam. 10.27. 1 Kings 10.2. They treated this babe of Bethlehem, though so obscurely born, as a royal child. These articles were presented as the most valuable products of the country, or as the most appropriate gifts. They weiv such as the Queen of Sheba presented to Solomon. Here was incense and a pure offering. 12 And being in a dream that return to Hero' into their own way. 13 And when parted, behold, Lord appeareth dream, saying, lc. wanif-'l of God • they should not , they departed country another they were de- the angei of the to Joseph in a Arise, and take (Mai. 1. 11.) IT Gold. To devote our wealth to the Lord, is a proper act of worship, and should never be considered a mean service for the sanctuary. IT Frankincense. A gum from the trunk of a tree, obtain- ed by slitting the bark. It was used for incense in worship, and is very fragrant when burned. Levit. 16. 12. It was found chiefly in Arabia. IT Myrrh was obtained in the same way, though it sometimes dropped from the tree. It was valued mainly for err balming the dead. John 19.39. We should offer Christ our best gifts. 11 Let all that are round about Him brmg presents." 12.' Warned of God. They had a special direction from God in vision, to keep aloof from Herod and from his plans. He expected them to re- turn by way of Jerusalem (vs. 8). Such a revelation they doubtless had of Christ's birth at first, of which the star was only confirmatory. How faithfully God takes care of his chil- dren, and baffles the counsels of the wicked. § 12. ThF mght into Egypt. Her- od's Coelty. The Return, — BcthWicm. Nazareth. Matt. 2. 13-23. Mark. Luke. I John. 2.39-40. I 13. Appeareth to Joseph. It is not said whether the wise men saw him at all. He is kept back in the histo- ry, as sustaining no important part in an evangelical view. Yet he was the husband of Mary, and he would be necessary to lead .heir flight. Egypt was within three >r four days' reach A. D S.] CHAPTER II. 29 the young child and his mother, and flee into Egypt and be thou there until I bring thee word : for Herod m will seek the young child, to destroy him. 14 When he arose, he took th« young child and his mother b^ 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, say- ing, n Out of Egypt have I called my son. m Job 33.15,17. n Hos.ll.l. of Joseph's family, S. W. of Bethle- hem, and yet it was out of Herod's jurisdiction, and many Jews were living there. Besides, it was the land where Abraham and Sarah had been saved from Pharaoh (Gen. 13. 1); where Jacob had taken refuge from (amine, and Joseph had saved the holy seed (Gen. ch. 45) ; where Israel had been oppressed by Pharaoh, and whence they had set out under M jses tor the promised land (Exod. 5. 6, and 12. 41). 15. Until the death of Herod. Herod lied a most remarkable and loathsome death (Josephus' Antiq. 17. 10), in evi- dent visitation of God, and about the thirty -sevi nth vear of his reign. It is not probatle that the family of Joseph remained more than a year in Egypt. The chila was clearly under two years when Herod sought his life. He waited a sufficient time for the return of the wise men, and died soon after the brutal massacre of the infants. The whole occurred likely within about two years. " The wicked is driven away in his wicl edness." Prov. 14. 32. I That it might be fulfilled. Though this prophecy, in Hosea 11. 1, was applicable originally to the Exodus of Israel from Egypt, yet it had also a reference to this event, viz., the Ex- odus rf Christ from Egypt. The events are to be regarded as one in the plan of- Jehovah fd* : reserving 3* 16 Then Herod, when lie saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the chil- dren that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which ha had diligently inquired ° of the wise men. 17 Then was fulfilled that which was spoken by Jeremy p the prophet, saying, 18 In Rama was there a voice o Ver.7. p Je.31.15. His church and defeating its onnres. sors. And Israel's departure oui oi Egypt foreshadowed the subsequent departure of Christ, so that in the mind of the Spirit dictating the record, they could both be couched under the same prophecy. How marvellously God's plans are fulfilled, while those of his enemies are frustrated. 16. Mocked. Foiled — baffled in this plot. He now devised another method, prompted by hip rage at this vexatious disappointment. He determined now to mrrke sure of destroying Christ, by putting to death all the male children in all the region, or coasts, from two years old and under, as he understood this child to be within two years ot age. IT According to the time. So he had calculated from all that he could ascertain of the wise men. He took the time of the star's appearing, and reckoned the interval since. Beth- lehem had about two thousand inhab- itants in and around the village, and Townsend calculates that about fifty infants were slain. 17. Then was fulfilled, tf-c. This svent was in fulfilment of the pro- phecy in Jer. 31. 15, and 40. 1. It is not a mere accommodation ol the lan- guage. The first and immediate ref- erence was, indeed, to another evert. But this more remote occurrence was includedalso. Like lights tar off and in a row, the distant objects could be re- so MATTHEW. IA. D. 3 heard, lamentation, and weep- ing, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. 19 But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, ferred to as one. At Rama, a small town six miles north of Jerusalem, the Jewish captives were gathered in chains after the conquest of Jerusa- .em by Nebuzar-adan. The town was in Benjamin — and Rachel, the mother of Benjamin, is depicted by Jeremiah — himself a chained captive among them — as rising from her grave, which was between Bethel and Eiethlehem (Gen. 35. 1G), and weep- ing for her children or descendants — refusing consolation because of their death. The prophet is made to use language which should contain also a reference to this sad event. Both calamities were full of wo for the Jewish people, and the Holy Ghost referred to both in one. How com- prehensive is God's foreknowledge, " who declares the end from the be- ginning, and from ancient times the 20 Saying Arise and take the young child and his mother, and go into the land of Israel: for they are dead 4 which soufht the young child's life. 21 And he arose, and took the young child and his mother, and came into the land of Israel. 22 But when he heard that Ar- q Ex.4. 19. things that are not yet done" (Isa. 46. 10). Are not these slaughtered inno- cents the first martyrs for Christ 1 19. See note, v. 15. Herod had died, and it was now safe for the fam- ily to return. Joseph is so instructed by an angel. All his path is under direction of God, and under guardian- snip of angels (Psalm 91). It seems likely that Herod's son, Antipater, had shared in the father's malicious de- signs, but Herod had put him to death a few days before his own decease. How the families of the wicked are swept away ! " The name of the wicked shall rot." See cuts below. 20. God had promised him word (v. J 3). Joseph accordingly returned to the holy land, or land of Israel, but not to Judea. 21. See Map. 22, 23. Archclaus. Herod had made Agrippa (Acts xxv. and xxvi n Herod, (Mark vi. 22.) Herodias, atter- ls wife of Herod Antipas, (Mark vi. 22.) Salome, (Mark vi. 2? ) A U 3] CHAPTER Ii. 31 chelaus did reign in Judea in the room of his father Herod, he was afraid to go thither : notwithstanding, being warned of God in a dream, he turned aside into the parts of r Galilee : rc.3.13. Lu.2.39. his surviving sons heirs to his king- dom. They were called Herod also, and are so known in Scripture. To Herod Antipas fell Galilee and Perea. Tc Herod Archdaus fell Judea, Sama- ria, and Idumea. Joseph heard of this Archelaus, upon the throne in Judea, resembling his father in cru- elty — having slaughtered three thou- sand persons at the first passover after Herod's death— and he was afraid to go within his jurisdiction. While in this perplexity he was specially di- rected by God, and turned aside into the parts or country of Galilee, where Herod Antipas reigned, who was a milder prince, and under whom Jo- seph could feel more secure. Galilee was the northern section of Palestine, Samaria being the middle, and Judea the south. See Map, and Bible dictionary. IT Nazareth was the place of Mary's former residence (Luke 1. 26). This naturally influ- enced Joseph's course, and thither he would naturally have gone. Yet for this he had a higher direction, and a reason that had needs be stated here, to show the constant perils and perse- cutions of the holy child. Nazareth 23 And he came and dwelt in a city called s Nazareth : that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. 1 sJno.1.45. fNu.6. 10-12. Ac.24.5. Ju.13.5. lSa.1.11. Am.2. was a town in the lower part of Gali- lee, about sixty miles N. from Bethle- hem. It was an obscure and despised place, which led Nathanael to ask, " Can there any good thing come out of Nazareth?" Johnl. 46. And hence, Christ being a Nazarene, it is noted by way of reproach, as fulfilling not any one prophecy, but the substance of them all — " A reproach of men, and despised of the people." Psalm 22. 6. Isa. 53. 2, 3, 4. " Jesus of Nazareth' was used as a title of contempt ; and Matthew, writing for the Jews, brings out the Old Testament points, and the ample fulfilment of their prophetic Scriptures. Here, at Nazareth, our Lord remained till he was about twenty-nine years old, in comparative obscurity; and then, at thirty, enter- ed upon His public ministry. Six months previously, John the Baptist appeared as His herald and forerun- ner, to which our evangelist cow passes, in chapter 3. Meanwhile, Luke records an intermediate event. § 13. At twelve years of ase Jesus goes to th« Passover.— Jerusalem. Matt. I Mark, j Luke. I John. I I 2.41-52. I Herod ** Cleopatra, the Great /.\ his fifth wife. Herod Antipas, (Matt. xiv. 1.) Herodias, before married to her uncle Philip. J2 MATTHEW. [A. D. 29. CHAPTER III. TN those days came u John the JL Baptist, preaching in the wil- derness of Judea, u Lu.3.2. Jno.l 18. PART II. Announcement and Introduction of our Lord's Public Ministry. Time, about one year. fy 14. The Ministry op John the Baptist. — The Desert. Jordan. Matt. | Mark. I Luke, i Jobn. 3. 1-12. I 1. 1-8. I 3. 1-18. I CHAPTER ILL 1. In those days. This phrase hints to the reader, that a long interval of time is passed over in the history, as unimportant to be noticed. This cov- ers the period of Christ's minority, which He spent at Nazareth, follow- ing His father Joseph's trade of car- penter (compare Matt. 13. 55 with Mark 6. 3), and attracting no special public notice, save in the visit to Jeru- salem and the temple, at twelve years of age. (§ 13.) This was the period fixed, by common consent, as the age of discretion with males, when Jew- ish youth became ; ' sons of command- ment," and were bound to the observ- ances of the ceremonial law. The object of the evangelists w T as to record Christ's public ministry. Hence they pass over a period of some seventeen years altogether — from his twelfth to his twenty-ninth. And Matthew here skips a space of over twenty-five years — from the return from Egypt un- til the put lie appearance of John the Baptist. Luke gives the time from .'ne national data (ch. 3. 1). These events are connected with civil his- tory. John was six months older than Jesus. For an account of his parent- age and birth, see Luke, ch. 1. His paresis were Zacharias and Eliza- beth. He was called " the Baptist," because this was his office, as distinct from Christ's — baptizing and preach- ing the f aptism of repentance for the 2 And saying, Repent ye : for the kingdom of heaven is at hand. 3 For this is he that was spoken remission of sins. Mark 1. 4. Paul distinguishes the two offices, I Cor. 1. 17, " Christ sent me not to baptize, but to preach the gospel." Baptism had been familiarly practised among the Jews, and known as the initiatory rite, and John came to introduce men to the gospel dispensation. (See Malachi 3. 1, and Mark 1. 2.) Bap- tism formerly admitted proselytes tc the Jewish religion — now it admitted Jews to the gospel religion. IT In the wilderness of Judea. A rough, mountainous, and thinly populated district, along the Jordan. Luke says, " He came into all the country around Jordan." 2. John's message was, Repent ye, Malachi, the last prophet of the Jews, had pointed him out, as acting in jus! such a capacity, as Christ's messen- ger (3. 1)— as the Eli as (4. 5)— preaching repentance — " turning the hearts of the lathers to the children, and of the children to the fathers'' (4. 6). His business was to call foi a general reformation among the Jews ; who had become degraded and cor- rupt. His exhortation was based upon doctrine — " Repent ye, for the kingdom of heaven is at hand." (See also Mark 1. 4). He heralded the re- mission of sins in Christ who was to come ; the approach of Christ's pro- phesied kingdom — not earthly and carnal, as the Jews had thought, but spiritual and heavenly ; and on this ground, and in keeping wi.h thi? new state of things, he charged in em to alter their views, their hopes, and their conduct. This is to repent. The Jews held that the Messiah would expect "a repenting generation." And in one of their books they have this sen* timent, " If Israel repent but one day, presently the .Messias cometh." There are two senses of the term, repent- ance. The one is this thorougn change of mind — cf the hopes, pur- . D. 291 CHAPTER III. 35 of by the prophet Esaias, say- V I» 40.3. poses, and course of life. Tks other is remorse. Judas repented in thp last sense. It was " the sorrow of the world that worketh death." No an- guish of feeling is anything, save as leading to Christ and to a change of life. And a hearty change implies Bubstantial sorrow for past impeni- tence and depravity. Every one 6hould repent because he has a wick- ed nature — because he has lived wick- edly; and because forgiveness is pro- claimed to sinners in Christ; while Christ himself the Saviour and Judge, is at hand. And there is no valuable sign of true repentance apart from a thorough reform of character and con- duct. Repentance is not the ground of forgiveness. Yet sinners should repent of their sins if they would ob- tain forgiveness, because this is most fit and requisite, that the renuncia- tion and confession of sin should go before the assurance of forgiveness, even as John the Baptist's work goes before Christ's. Though the forgive- ness is proclaimed freely, and the goodness of God is urged as an incen- tive to repentance, yet only they who repent of sin can enjoy a sense of pardon, or know the meaning of for- giveness for themselves; and only they are actually forgiven. So, wise parents require of their children re- pentance. Yet often the parent's wil- lingness to forgive freely, is that which provokes the heartiest repentance in the child. There is nothing in a sin- ner's repentance which obligates God to forgive. It does not take away sin. Neither is it because he repents, but because Christ has died, that he is for- given. Hence, the message is, "Re- pent ye, for the kingdom of heaven is at hand. John preached the baptism of -epentance, (for) in reference to the remission of sins by Christ, who w r as at hand. Mark 1. 4. The coming of Christ is so spoken of. because this was what the prophets had pointed to. (Dan. 7. 13, 14.) David the kingwas to have a son and successor greater than Solomon, to sit lorever on Li* ing, The voice ol one crying in throne. 1 Kings 2. 4 ; 8. 25. Jer. 33. 17. By the kingdom of heaven, is meant the gospel dispensation as the kingdom of Christ upon earth. It was now no longer distant, as it had been to prophets, but at Iiand, and very near. It was to be established in the death and resurrection of Christ. John was its immediate forerunner, to announce its coming; and so it was to be immediately expected. That kingdom is now set up. Since John's time the kingdom of God is preached, and every man ^ all nations) press- eth into it (Luke 16. 16). " For from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force" (Matt. 11. 12). They who ur- gently press into it, and earnestly lay hold of its benefits, are true Christians, and only they belong to it. "The word is nigh thee." Rom. 10. 8. The gospel of the kingdom is now preached. This kingdom, though set up, and proclaimed, and already come in its plans and offers, has not yet fully come in its results. So we are to pray, •' Thy kingdom come," " that the kingdom of grace may be advanced, ourselves and others brought into it, and that the kingdom of glory may be hastened."- -Shorter Catechism. 3. This is he. Esaias (called Isaiah in the Old Testament or Hebrew tongue, this being the Greek) had spoken of John di&linctly, though not by name. It was more than seven- hundred years before John's time that Isaiah prophesied. Here is another instance of a prophecy, referring just as truly to an event far subsequent as to the one nearer at hand. Though the passage in Isaiah (40. 3) referred more immediately to the deliverance and return of the Jews from the Baby- lonish captivity, yet the fuller ap- plication was to this greater event. And the subjects of the prophecy *'ere kindred in themselves. The chosen people coming out of that captivity whirepare their way, to have their path evelled and straightened, and to an- nounce their coming. John preached this preparation of Christ's way, as he was to " turn the hearts of the fathers to the children, and of the children to the fathers, lest He come and smite the earth with a curse" (Mai. 4. 6). He stirred up the peo- ple to expect Him " suddenly." Mai. 3. 1, and he called for a removal of all obstructions out of the way of His coming. He made His paths straight, as he notified them of the nature of His reign, so different from that which they had thought; and he exhorted them to make ready for His direct ministry of grace among them. 4. CamcVs hair. John's clothing is here described as an expressive sym- bol of his work. To the Jews all this mode of living in the wilderness, and with coarsest clothes, strikingly indi- cated his work of preaching repent- ance. So the prophets wore this clothing ^2 Kings 1. 8. Zech. 13. 4). So Christ intimates (Matt. 11. 8), " They that wear soft clothing are in king's houses." This camel's hair was woven into a coarse fabric, and served for clothing to the poorer leathern girdle about his loins; and his meat was locusts x and wild honey. 5 Then went out to him Je- rusalem, and all Judea, and afLe. n.22. classes. As a kind of sackcloth, it was the garb of mourning and peni- tence. John comes forward, there- fore, as repentance personified. " la that which he does, he shows the peo- ple what they should do." — He?igsten- berg. As he was " the Elias which was to come," reference is also made to the garb of the prophet Elijah, whose work he represents. See 1 Kings 21. 27, where Ahab copies the repentance which the prophet set before him. See also 2 Kings 1. 8, " He (Elijah) was a hairy man, and girt with a gird e of leather about his loins." 5f His meat (or food) was locusts, Levit. II. 22, which the Jews were expressly allowed to eat. This was the coarsest fare, an<3 all in keep- ing. It was significant of his work. The prophet Elijah was fed by ravens. The Saviour represents this fare of John as a continual fasting, Matt. 11. 18, " John came neither eating not drinking." Locusts were eaten by the poor, mostly without much prepara- tion, roasted and taken with salt. See Union Bib. Dictionary. IT Wila honey. This was eiuVr taken from rocks and stumps of trees, or it was such as is sometimes found in the East, collecting on the foliage of a honey tree, of which we are told, 1 Sam. 14. 25,26, and 27, and flows profusely. Locusts might sometimes fail. This was a food belonging to a wild and waste region. See Isa. 7. 15. 5. Jerusalem, tyc. A great multi- tude thronged to receive John's bap- tism. The inhabitants of Jerusalem in large numbers, and crowds from different parts of Judea. and all about the river and valley of Jordan, at- tended upon his preaching, and re- ceived his ordinance Many had such expectations of Christ's coming, and so remembered what was csclared by their last prophet, cf :fc3 herald, A. D. 29. J CHAPTER III. 3o all ihe region round about Jor- dan, and of his preparatory work, that they went out to him at once. Many oth- eis had been drawn after him by the novelty of his dress and of his doc- aine. So Christ intimates in Matt. 11.7, when " He inquired of the mul- titudes concerning John, What went ye out for to see 1" Jerusalem. The capital of the king- dom of Judah; called also Salem, Gen. 14. 18 and'Ps. 76. 2; and Jebiis, from the Jebusites, who held it before it was possessed by Israel (Josh. 18. 28). The name means, '* habitation M inheritance of peace." The city was built on four principal hills : Bezel ha, on the north ; Moriah, on the east; Zion, on the south ; Acra, on the west. Across the valley or ravine, by which Moriah was separated from Zion, a bridge '.vas built, for easier access to the temple, which stood on Mount Moriah. " The mountains round about Jerusalem" were highest on the east, where lay the Mount of Olives, commanding the finest view of the city, and from which our Lord beheld it and wept. The temple was on that side ; and the valley separa- ting Moriah from Olivet was the val- ley of the Kedron ; and there, at the foot of Mount Olivet, across the brook from the city, was the garden of Geth- semane. The valley of Jehoshaphat Jies along the south-east, and the val- ley of Hinnom toward the south- west, separating the city respectively from the " Hill of Offence" and the " Hill of Evil Counsel." See Plate. The circumference of the ancient city was nearly three and a haif geo- graphical miles. The circumference of the present walls does not ex- ceed two and a half— though Mount Zion is now unenclosed, and a por- tion also at the north/ The popula- tion is estimated most correctly at fif- teen thousand. Tl Jordan. The only river of any note in Palestine, gives the name to a broad valley through which it flows. This valley is some 6 And were baptized of him in Jorda.i, confessing y their bins. y Ac.1.5; 2.38; 19.4,5,18. sixty miles in length, and from five to ten miles in breadth. 6. Were baptized. This ordinance had formerly been in use among the Jews. It was known as an initiatory rite. Proselytes to the Jewish reli- gie.i werp received in this way. Hence, they understood the ordinance as signifying an espousal of a new religion, and so it was a mode of pub- lic profession. More or less the out- ward rite involved the idea of cleans ing. The use of water had this sig- nificance. In the Christian church it is plainly symbolical of the Spirit's agency, and of this Divine influence graciously imparted from above. "Ex- cept a man be born again" (margin, from above). " Then will I sprinkle clean water upon you, and ye shall be clean." Ezek. 36. "25. The word bap- tize, is the Greek term baptizo, not translated, but transferred to our lan- guage. Therefore it tells nothing of the mode. Observe the terms. Two elements are mentioned in the iSew Testament baptizing, viz., water, and the Holy Ghost. " I indeed baptize you with vjaler, but He shall baptize you with the Holy Ghost." From kno-.ving of the mode in the use of one cf these elements, we may infer the mode in the use of the other. The baptising with the Holy Ghost is else- where spoken of, as by the Spirit's be- ing poured out — •' Until the Spirit be poured upon us from on high." Isa 32. 15. " I will pour out my Spiril upon you." Prov. 1.23. " 1 will pour out mv Spirit upon all flesh." Joel 2. 28. Zech. 12. 10. Or its being sent "I will send the Comforter." Or its descending — as at Christ's baptism, where the sign and thing signified met — £: The Holy Ghost descended like a dove and rested upon Ilim." Or its being sprinkled ipan the person. Ezek. 36. 25. " So shall He sprinkte many nations." Isa. 52. 15. Audrain was a common emblem ci it in the Old Testament. Hence, we coocluao, MATTHEW. [A. D. 39, 7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto Zls.59.5. c.12.34; 23.33. Li_3.7. that the baptizing with water is by its descent, outpouring, sprinkling upon the person. The doctrine of the ordi- nance requires it to be administered, not by applying the person to the water, but the water to the person. This is the symbolical purport. The element denotes, not the atoning, but the cleansing influence. It is the water, not the blood. And renewing grace is to be received only at the sovereign hand of Goi. And the children of God are described in the Revelation, as having His name in their foreheads. It may here be men- tioned, that the word baptisterium, from which the term baptistery is had, signifies, " not a bath sufficiently large to immerse the whole body, but a ves- sel or labrum containing water for pouring over the head (Plin. Ep. 6). See Smith's Dictionary of Greek and Roman Antiquities. John's baptism was not fully the same as that in the Christian church ; for some of John's disciples were re-baptized. Actsch. 19. And the commission for the Chris- tian church, was to baptize in the name of the Father, and of the Son, and of the Holy Ghost." Matt. 28. 19. (See notes on verse 11.) tf Con- fessing their sins. In the baptism of repentance (says Bengel) they con- fessed their sins. In the baptism of Christ they confessed Christ. John preached repentance; and they who received his baptism owned their sin- fulness, and professed a change of mind and conduct. They put oft' former things, and gave an indica- tion, and admitted a sign, of newness of life. This confession was open and tree, as the term in Greek implies — not private and auricular, and not constrained, but voluntary. Yet all thit, looked tovari Christ, "in whom we have forgiveness of sins." " Sin is any want of con f ormity unto, or transgression of, the law of Goa." — 8/iortei Catechism. "AW unrighteous- them, O generation * of vipers, who hath warned you to a flee from the wrath to come ? aJe.51.6. Ro.l.18 ness is sin." I John 5. 17. " Sin is a transgression of the law." I John 3. 4. And where persons of riper years re- ceive baptism (and to such, of course, the ordinance was first offered), they should sincerely acknowledge past sin, with purposes and promises of a new life. The following verses show that this was John's view of it. 7. The Pharisees were a powerful religious sect, of predominant influ- ence in the Jewish state. They were the recognized teachers, proud of their legal knowledge, and boasting a su- perior sanctity ; outwardly practising austerities, but inwardly indulging the worst passions. They believed in the resurrection, and in angels good and bad, as the Sadducees did net. Acts 23. 8. They held also to a di- vine government of fate, and they claimed favour of God, on the ground of descent from Abraham. They ob- served the strictest letter of the Mo- saic law ; and besides held to various traditions (ch. 15. 2), washed them selves religiously before meals, fasted twice a week, on Thursdays and Mon- days (see ch. 9. 14, and ch. 23. 15,23), made much of vestments and of sa- cred appendages (ch. 6. 1, ch. 23. 3, 24), but were hypocritical (ch. 23. 14, 27, &c), narrow-minded, selfish, big- oted, and vain, fond of pleasures and lax in morals (ch. 5. 20. ch. 15. 4, 8, ch. 23.-8, 14, 23, 25). And a religion such as theirs, was declared by our Lord wholly worthless for admittance to heaven (Matt. 5. 20). Their name is from the Hebrew word, pharash, which means, to separate • and these, and such as " these, are they that sep- arate themselves, having not the Spirit." Jude v. 19. Josephus says they were akin to the Stoics among the Greeks (Vita Joseph., $ 2). See Matt. 9. 11, and 23. 5, 15, 29. The ^add^cees were fewer, but more wealthy, and of highei rank, yet had ro influence with the miktitudow A, D. 29.] CHAPTER III. 37 8 Bring forth therefore fruits [ meet for repentance : 9 And think not to say within yourselves, We have Abraham to our father : for 1 say unto l Or, answerable to amendment of life. They were bitter opposers of Christ, and denied the immortality of the soul, and all the doctrines of another life ''Acts 23. 8). This being the charac- ter of these secis, John was surprised at their coming to his baptism. Hence he calls them by a name descriptive of their real disposition, " A genera- tion of vipers" Isa. 14. 29 rather than the generation of faithful Abraham, which they claimed to be. A v : yer Was a venomous serpent. And p / they wtre children of the old serpent (Rev. 12. 9), who is the devil, "the father of lies." Cunning and poisonous with their doctrines, and ready to dart their malicious venom at everything good. IT The wro/K to come. He preached the wrath o r God to come upon the wicked (5 Tkess. 1. 10, 11). He al- ludes ;o'Malachi 4.6, as the wrath expected. Their coming to him, looked like a disposition to flee from that wrath, by receiving the baptism of repentance for the remission of sins. Observe, it was not a mere water bap* tism that John preached, but one which implied a fleeing from the wrath to come upon sin, by taking the warning of repentance. And sin- ners are saved from the wrath to come, not by any baptism of water, but by fleeing for refuge to lay hold on the hope set before us. 8. Fruits. He tells them, therefore, lo bring forth fruits meet for repent- ance ; that is, to begin with their con- duct and principles, in a way appro- priate to repentance, and to show in their lives the appropriate results of such a change. And as fruit is the best evidence of the nature and quali- ty of a tree, so they should thus best evince their sincerity. IT Repent- ance, is a change of mind which is best proved by turning awav from sin and Satan to "God. 9. Abia/iamto ou\ fa' her. The Jews | you, that God is able of these stones to raise up children unto Abraham. 10 And now also the axe is laid unto the root of the trees : boasted in Abraham. They were his descendants according to the flesh, and he was " the friend of God," and the covenant was to him and to his seed. So these boasted in their mere hereditary descent, a& a sufficient righteousness before God. But " God is able of these stones to raise up chil- dren unto Abraham." He is not con- fined to nations, or to means, or to a law of successior in the church. They should not think that He was confined to Abraham's natural seed. The true succession now, is that of true piety ; and Abraham's true children are such as God has raised up and created anew. (See John 8. 39.) " If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise" (Gal. 3. 29). God can, and will, gather a chosen people from the Gen- tiles, which the Jews thought to be quite as impossible as that He should make church members out of stones. They mistook and perverted the Abra- ham ic covenant, which was to be of permanent force in the church, and which now includes, with believing parents, their infant offspring. But we cannot be saved, if we continue in sin, even though our parents be pious. 10. Andnow. This is the doctrine — that the time had come for getting at the root of things. Men's hearts should be laid open, and so they should be judged, and not according to the mere outward appearance. John no- tifies them of this new state of things. They were to be treated as trees are by the woodman. IT Unto the rod. The axe laid unto the root, denotes that every thing is ready now for cut- ting down such as are heartless and fruitless. That the trial shall be of the heart and life. Men cannot hope any longer to stand upon a mere pro- fession, or external relation, tfr upon 38 M A.TTHEW. [A. 1>. 29 therefore every tree\> i\ch bring, ethnot forth good fruit, is b hewn down, and cast into the fire. Ill indeed baptize you with va'er c unto repentance : but He 6Jno.l5.6. cLu.3.16. Ac.19.4. an outward show of ceremonies and pretensions. Now, the rule that is to be pressed is this, " By their fruits ye shall know them." Men must give substantial and actual evidence of* their being Christians, or they will be cut down. Nor is this a dispensa- tion for mere outward reform — lop- ping off bad branches — putting aside offensive habits — as the end to be reached. But it is a time for judg- ing of real character, and for coming to final decisions. IT Every tree. A man that lacks piety is here repre- sented by the tree that bears no good fruit. Corruption and wickedness are the natural fruits of the human heart (Mark 7. 21-23) ; and he on whom the good fruit of true piety is not found, will be cut down and cast into the fire, as rotten and worthless trees are used for fire-wood. Still the refer- ence to Malachi's prophecy is kept up (Mai. 4. 1). " The day cometh that shall burn as an oven ; and all the proud, yea, and all that do wick- edly, shall be as stubble : and the day that cometh shall burn them up, that it shall leave them neither rout nor branch." In Luke's narrative, we find that this sentiment started a general inquiry, " What shall we do, then ?" He directed them to honesty, benevo- lence, and mercy. 11. Cometh after me. "The mes- senger of the covenant," of whom John was the forerunner. Mai, 3. 1. "ft Mightier. His extra preroga- tive and power are pointed to. He is the Master v/hom John only seived, and whose greater work he intro- duced. The difference between the two baptisms is, that John's is out- ward — Christ's inward. John sprin- kles nothing tut watec, and cannot reach the heait The ordinance he that cometh after me is mightier than I, whose shoes I am not worthy to bear : he shall bap- tize you d with the Holy Ghost, and with fire : 12 Whose fan is in 1 is hand, uses looks toward a repentance which he cannot impart. Christ shall pour out the Holy Ghost, who shall renew the heart ; and He shall come with fire, which shall try and purify the reins. Again the reference is to Malachi. ; ' He shall sit as a refiner and purifier of silver." Mai. 3. 3. " He is like a refiner's fire," &c. (3. 2). Acts 1. 5, and 11.16. And He shall consume the incorrigible and worthless — " shall burn as an oven." Mai. 4. 1. If Shoes. The shoes or sandals then worn were loose slippers, consisting of a piece of wood or leather, like the sole of a shoe, bound to the bottom of the feet by thongs (called the latched Mark 1. 7),. as a boy's skate is fas- tened. These were put off on enter- ing the house, and to unloose them was the most menial work — trouble- some, and often filthy. John declares that he is not worthy to do even this lowest service to such a one as Christ (John 3. 30). This cut is taken from the Union Bible Dictionary. 12. Whose fan. This carries ouf the idea. This is a winnowing in- strument (Jer. 15. 7).- A hand- scoop by which the grain could be so Thrown up and exposed to the w'\nd A. 0. 29. J CHAPTER III. 39 End he will thoroughly purge e his floor, and gather his wheat into the garner ; but he will burn up the chaff f with un- quenchable lire. eMal.3 2,3. /Ps.1.4. Mal.4.1. Mar 9.«. as to separate the chaff. Wheat and chaff were to be most strictly sepa- rated. Again the reference is to Mal- achi. li Then shall ye return and dis- cern between the righteous and the wicked," &c. (Mai. 3. 18). "For behold the day cometh that shall burn as an oven (Mai. 4. 1), &e. Thus He will thoroughly cleanse His thresh- ing-Jioor (Isa."2l*. 10)— that is, His church, so as to have it pure ; and the merely nominal and hollow pro- fessors should be sifted out, and blown away like chaff before the wind. Jer. 15. 7. Luke 22. 31. H His wheat. The sincere and true children of God rhould be gathered like good grain into the granary, or place of preser- vation. God will house His people. ;< They shall be kept (or garrisoned, as the term is) by the power of God through faith unto salvation" (1 Pet. 1. 5). But the chaff— the wicked that are mixed with the good in the church —He shall burn (Isa. 5. 24) with in- extinguishable fire 'parable of the tares, Matt. 11); whkn, because it is Mnqucnrhahle, must be eternal. Matt. 25.41,46. Mark 9. 48. 2Thess. 1. 8,9. See Job 26. " A fire not blown (not to be blown out), shall consume him." " The ungodly are not so: but are like the chaff which the wind driveth away." Ps.1.4. This was the last pro- teose of cleansing grain " thoroughly." 13 Then cometh Jesus fi [>rn Galilee to Jordan, unto John, to be baptized s of him. 14 But John forbad him, say- ing, I have need to be baptized £• Mar. 1.9. Lu.3.21. " The fan doth cause light chaff to flyaway : So shall the ungodly in God's winnowing day.' Flavel. The preceding cut is from Kitto's Encyclopedia, showing the mode of using the fan. § 15. The Baptism op Jesus. — 1%. Jordan. Matt. I Mark. 3.13-17.1 1.9-11. I Luke. I 3. 21-23. Tohn. 13. Then cometh Jesus from Galilee We learn from John 1. 28, that John the Baptist was baptizing at Betha- bara, beyond Jordan. This was a town in the tribe of Reuben, and near the Dead Sea. Here, it is supposed, over against Jericho, the Jordan was crossed by the Israelites, under Joshua The name means, " a place of pas< sage." From Galilee, in a southerly direction, Christ came. He had been at Nazareth till now. He was enter- ing His thirtieth year (Luke 3. 23) And here we have his submission to John's ordinance, to " fulfil all (legal) righteousness." See Exodus 29. 4 It was also a formal inauguration, and public entrance upon His gospeV offices, as sanctioned by the law. John could introduce Christ. His office was that of a forerunner and herald. Our Lord was n,ow at the age of the priests at their entrance into office (Numbers 4. 3). There was an analogy also in the personal types. It was the age of Joseph at his appear- ing before Pharaoh (Gen. 41.46), and the age of David when he began to reign (2 Sam. 5. 4). This was now about the feast of Tabernacles, at which time of the year Chris was born. The most exalted piety will earnestly seek the appointed ordi- nances. Psalm 27. 4. 14. I have need, fyc John evidently looked for Christ, and was led to re- cognize Him, before the baptism^ oa 40 MATTHEW. D.3TI of thee, and comest thou to me? 15 And Jesus answering, said unto him, Sutler it to be so now: His application for the ordinance. But there was yet a Divine certificate to be given, tor his own full assurance, and for the faith of ages. In John 1. 31, he says, A I knew Him not" which refers to the fact of their having been personally apart — that Christ had a long time come, yet had not presented himself, and was dwelling so many years in Galilee, unknown to the peo- ple, or even to John, His forerunner, as the Messiah — not yet manifested, but to be manifested. He alludes to the fact, that His obscurity at Naza- reth had almost obliterated the impres- sions of His miraculous birth and its circumstances. John knows Him now, and objects to the request, on the ground of Christ's superiority to him, and especially of His superior office work. " If one of us is to be baptized of the other, I am the one that needs to be baptized of thee." He knows him now, but not as he shall know Him soon from heaven. John recog- nized Christ's work as better than his. The gospel baptism is better than that of the law. The gospel hope is better than that of Sinai. 15. Suffer it. Our Lord insisted, and it was not in John's right or pow- er to refuse. A sense of personal un- fitness should never keep us from per- forming any enjoined duty. He who commands, also warrants and helps. It became them both, for in the great plan of redemption they co-operated. This act was now required. It was admit- ted because of its propriety in the view of our Lord. He was not obligated to the 'aw, but put himself volunta- rily under it. He was " made of a Koman, made under the law" (Gal. 4. 4). Yet He was no mere man, but the God-man. He submitted to the law's requiremenst in His official work. TT It becometn vs. It wasde- wming as they were related, ar.d as they held their respe t've offices, thus to do U To JuLJi. dl righteousness. lor thus it becor; eth us to fulfil all righteousness. Then he suf- fered him. 16 And Jesus, when he was That is, to comply with all the legn. ceremonial requfrements. This v/as the legal ceremony for induction to the priest's office. He would honour the typical ordinance, and submit him- self to that appointed institution. " Jesus Christ was a minister of the circumcision." Rom. 15. 8. He would also consecrate the ordinance, as a per- petual institution in the church, for the Christian membership, who are de- clared to be " a royal priesthood" (1 Pet. 2. 9), and so, He would put himself among the baptized. Let none regard this as a needless ceremony. ■ HThc?i he suffered him — or allowed Him to be baptized. 16. Out of the water — literally, as- cended from the water. The same words are used as in Luke 2. 4, " Joseph went up from Galike." And Acts 25, 1, " He ascended from Cccsarea to Je- rusalem." Hence there is no proof in this of their having gone the far- ther into the water, much less of Christ's having gone under the water. We may readily suppose, that in thai hot country, they even walked into the shallow edge of the stream, for the greater convenience of applying the water by sprinkling. So Philip and the eunuch went both into the water. Acts 8. 38. IT And, lo. Christ prayed at His baptism (see Luke 3. 21), and possibly it was for some open and public recognition, such as this which He received from heaven. " while He was praying." IT Tat heavens were opened unto him. This was given for His own assurance, and personal recognition, whiie it served also as a testimony to his Di- vine Sonship, and the acceptance of His official work. Ma'k 1. 11, pre. sents it as occurring tc Christ, wills '.his additional, that the language is- addressed personally to Him, u Thou art my beloved Son, in Thee I am well plea.ed." John tlu Baptist also saw the iescent of the Spirit upon h D. 30. j CHAPTER IV. 41 baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God h descending like a dove, and lighting upon him : 17 And, lo, a voice from hea- ven, saying, This is my beloved • Son, in whom I am well pleas- ed. ' h Is. 11.2; 42.1; 61.1. Jno.3.34. i Ps.2.7. Lu.9.35. Ep.1.6. 2Pe.l.l7. Him. John 1. 32. Christ sets us an example of prayer, and the splendid answer is our encouragement. ff The Spirit of God. The Ho!v Ghost. Third Person of the Blessed Trinity. This was His special anointing by the Spirit, for the Messianic offices (Isaiah 61. 1). Here the symbol and its signification met. The descent upon Him was l -m a bodily shape like a dove" (Luke 3. 22), so that John could be witness to it, and have his confidence assured by this most re- markable phenomenon. Note the personality of the Holy Ghost. Christ saw the Spirit descending. The voice of God the Father out of heaven was doubtless heard by all, as a public testimony (See John 12. 28- 30). This formula of recognition was repeated when Christ was trans- figured. Matt. 17. 5. Luke 9. 35, 36. 2 Pet. 1. 17. It was an open declara- tion of Christ's being the Messiah predicted, and that He was accepted in heaven as Mediator. Thus, at the opening of His public work, a public exhibition is given of the adorable Trinity. The Father speaks — the Son is baptized — the Holy Ghost alights upon Him. The Father is here declared as fully satisfied with Christ's official work of mediation for sinners. Observe, " In him," not in us-~in the Saviour, not in the sinner —God is well pleased. Observe, Christ's atoning office, and the Spir- it's quickening, rer.ewinsr work, go mgether. '•' H shall japtii i you with Vhe Holy Ghost." 4* CHAPTER IV. THEN was Jesus led up of I the Spirit into the wilder- ness, to be k tempted of the devil. 2 And when he had fasted forty days and forty nights, he was afterward an hungered. 3 And when the tempter came to him, he said, If thou be the J 1 Ki.18.12. Ez.ll.1,24. Ac.8.39. k Mar.i.U Lu.4.l. CHAPTER IV. § 16. The Temptation of Christ.— Desert of Judea. Matt. I Mark. I Luke, i John. 4.1-11. 1 1.12,13.! 4. 1-13. I 1. Jesus, after thus being openly acknowledged and inducted, both per- sonally and officially, at His baptism, enters at once upon His work, and en- ters into temptation. He was " lea iip by the Spirit" (i. e., the Holy Ghost), which shows that this whohj transaction was founded in the plan of Go«4. He " was full of the Holy Ghost" (Luke 4. 1). who had minis- tered so prominently at His concep- tion and baptism, and had just appear- ed descending on Him. And as " for this purpose the Son of God was man- ifested, that He might destroy the works of the devil" (1 John '3. 8), the conflict opens at once. tf Led up. This term is the same used in Luke 4. 5, of the tempter's agen- cy. This temptation was an act of Christ's sacrificial work, " Who, through the eternal Spirit,. orfered him self without spot to God." Heb. 9. 14 IT To be tempted. Not as " a nran is tempted when he is drawn away ol his own lust and enticed" (James 1 14), but to be tried, proved, and espe- cially here to be assaulted with most malignant efioi^s to seduce Him to evil. This was done by the drvil— the adve\sarv, accuser, and enemy of mankind. He is a real person, and not mere? van influe-nce. Heiscahed His Old Serpent (Rev, 12. 0^ ; Saiau 42 MATTHEW. [A D. 30 Son of Go« , command hat uiese stones be m;#de bread (Job 1. 6-12); Beelzebub (Matt. 12. 24) ; Tne Prince of the power of the air (Ephes. 2. 2). He is the leader ei the legions of fallen angels, and of the wicked spirits in hell (Rev. 12. 9. and 20. 10). He tempts men by sug- gesting evil thoughts, or stirring up evil desires through the senses (as our first parents, Gen. 3) — the children of disobedience (Ephes. 2. 2)— and Da- vid to number the people (1 Chron. 21. 1). Or by instigating to vicked acts, as Judas (Luke 22. 3) — Ananias {Ads 5. 3). Or by deceiving (Rev. 12. 9). See 1 Pet. 5. 8. Our depraved nature aids him in his temptation. We fall in, naturally, with his schemes, and yield to the motives he urges. He gets an advantage of us if we are not constantly on the watch against his devices (2 Cor. 2 11). Hence, in the Scripture, we are charged to " watch and pray, that we enter not into temp- tation," and to " resist the devil" ( 1 Pet. 5. 9), with the promise. !hat so doing, " he shall flee from us" (James 4. 7). Christ was tempted, so as " to be able to succour them that are tempted" (Heb. 2. 18). As the first Adam had been tempted, and had fallen, the sec- ond Adam enters (by the Divine plan) into temptation, to show His stead- fastness and superiority to the first' Adam. 'He was tempted in all points, like as we are, vet without sin." See Heb. 2. 18 and 4. 15. 2. Fasied. Abstained from food. There was a fast required by the Mo- saic law, on the great day of annual atonement (Levit. 23. 27, 29"). This exercise of fasting seems always to have retained some prominence (Acts 27. 9). There were also private fasts, though the law did not require them. After the exile, fasts became very fre- quent, as a regular part of the current religious worship. Fasts were regard- ed as a useful exercise, to prepare the mind for special religious impres- sions (Dan. 10 2, sq. Matt. 27. 21. 4cts 13. 3j 14. 23). Fron one day 4 But he answered and said, It is written, ' Man shall not live l De.8.3. to forty days had been observed ; but the last period, with a special sanc- tity, in reference to certain events in Jewish history. Thus Moses fasted on the Mount (Exod. 34. 28, Deut. 9. 9, 18); and Elijah (1 Kings 19. 8). Yet it was greatly abused in the pro- phet's day (isa. 58. 4), and by the Pharisees in our Saviour's time (Matt. 6. 16). It may be abused by its ex- cesses, in weakening the flesh — by making a virtue or merit of the exer- cise — and by mistaking the outward humiliation for the inward mortifica- tion before God. Our Lord seems to have abstained utterly from food, as Luke declares expressly, that " He did eat nothing (Luke 4. 2). This was part of Christ's humiliation — Being found in fashion as a man, He hum- bled himself even beneath the com- mon lot of men. It was also part of His induction to office — " A prophet like unto Moses." And He submit ted to our personal woes as part of His mediatorial work — " Himself took our infirmities and bare our sick- nesses." Matt. 8. 17. The first Adam jell by eating — Christ begins by fast- i ns • 3. Satan is here called the tempter^ as his business was temptation ; and by this work he is known among men. So he assaulted the first Adam (Gen. 3). Hence we may know that so- licitations to evit are always of the devil. Observe, he suits himself to our circumstances, and we need al- ways to be on our guard. We should specially fear his suggestions when he pretends friendship, and offers his plans for our help. We should pray not to be led into temptation, because we are not yd delivered from evil. As to the temptation of Christ, we are to remem ^er that it was by the Divine plan for His official work, and that He was " led by the Spirit into the wilderness" with this in view. tf 1/ thou be the Son of God. He had jusl been proclaimed" the Son of God ty a A. D. 30.] CHAPTER IV. 43 by bread alone, but by every word that proceedeth out of the mouth of God. 5 Then the devil takeih him up into the ho.y city, m and set- WiNe.11.1. c.27.53. voice from heaven. It was a funda- mental point, involving a recognition of His person and work, and the ac- ceptance of His offices in heaven. Wherefore Satan joins issue upon this. Observe, this point of Christ's true and proper Divinity involves the whole Christian religion. Satan and all Christ's enemies will princi- pally contest this. They who deny that Christ is God. must repudiate all His claims, as did the Jews. % Com- mand. The devil acknowledges that He who is the Son of God must be omnipotent — God himself. If thou be — command. This was a temptation to Christ, only as an assault, from the devil — not as an attraction in itself. It challenged Him to distrust the plan and promise of the Father. The act would have been wrong, as it was pro- posed and understood, viz., to break through the Divine plan. 4. But he answered. This is quoted from Deut. 8. 3. These are the words of Moses, spoken of the manna, which was furnished Israel when a hun- gered in the wilderness, and which was so extraordinarily supplied. This was sent to show, that beyond all common resources, God has bound- less means of providence, and that He is to be lived upon, in His word of promise and in His work of power and grace, "lam that bread." John 6. Give us day by day the bread which every day requires. Only they know how to live, who live upon God's covenant. He gives himself to us for a portion. '* I am the Lord thy God." Tempta- tion often assaults us through the ap- petites, and appeals to us on the ground of necessity. But al ways is it to be re- Mfcted by the express word of Scripture. F ). Takeih Him up. Not against His will, ior the word has no such meaning, The»e Mas a personal teth him en a pir.nacle oi fhe temple, 6 And saith unto him, If tho** be the Son of God, cast thyself down : for it is written, n He nPs.9i.ii.i2. , agency of the devil ; and Christ, though led to the holy city, was not led into sin. Christ submitted to this as He submitted to death. The city of Jerusalem was called the holy city, as it was the seat of the Jewish reli- gion ; and " holy" in the ceremonial sense of being set apart for a sacred use. The inscription on their coins was, " Jerusalem the holy. IT Pin- nacle (or wing) of the temple. Thi temple was that immense building on the top of Mount Moriah, which had been rebuilt and adorned till it rivalled that of Solomon on the same site. This wing was probably the project- ing tower, called the king's portico, which, says Josephus (lib. xv., ch. 2, \» 5), " was one of the most remarka- ble works ever seen under the sun. For, whereas, the valley (of Jehosha- phat or Cedron) was so deep and pre- cipitous that one could not bear to look down it, on the very edge of this precipice Herod raised the immense height of this lower, so that if any one from the peak of this roof should look down through both these depths at once, he would be seized with diz- ziness," &c. This was some seven hundred feet in height. (See Union Bib. Dictionary, and Plate of AncieLt Jerusalem.) 6. From this height Christ was challenged by Satan to cast himself down; and now the challenge was based upon Scripture. It is lound in Psalm 91. 11, 12. It was an attack upon Christ on the Scripfairol ground, where He had just resisted the tempt- er. It was a challenge to presump- tion, as before it had been to distrust This passage is a promise to the righteous, of God's providential care extending to all their steps (Ps. l»l. 1 i. Satan now dares the Saviour to test the truth of that promise, and as He 44 MATTHEW. [A. I). 3G shall give his angels charge con- cerning thee : and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. 7 Jesus said unto him, It is written again, Thou ° shalt not tempt the Lord thy God. 8 Again, the devil taketh him up into an exceeding high moun- tain, and sheweth him all the P De.6.16. had just expressed His implicit confi- dence in God's word to this effect, to give a signal proof of it now. And again observe, he dares Him to prove His divinity. But God's promises are not to the presumptuous ; nor will they encourage presumption. As Christ here encounters temptation for His people, so He sets a pattern of resist- ance, and draws for them the lessons which are to strve thejn in all their life. The angels have doubtless many- services of protection and deliverance to perform lor the righteous. They are the pure, unfallen spirits in hea- ven. See the case of Daniel (3. 28) ; of Peter (Acts 5. 19). 7. It is written again. Christ re- plies by another quotation of Scrip- ture (Deut. 6. 16). To tempt means to try — to dare. Thou shalt not pro- voke God by a vain foolhardiness, and by putting His promises to a rash and daring test. This is vastly dif- ferent from an humble trust. 8. An exceeding high mountain. This is Chrif-t's next position in the assault of Satan. There were lofty peaks, as Nebo (Deut. 34. 1-3), which commanded a most extensive view. And here the suggestion was made to Him of universal, temporal power. 14 All the kingdoms of the world" could not have b* j en seen with the natural eye — even the kingdoms of Palestine — "in a moment of time" (as Luke has it), even if a point of obser- vation could have been found. Nor could even the widest view from any kuowu peak have been surveyed so kingdoms of the woild, and ths glory of them; 9 And saith unto him, All these things will I give thee, t thou wilt fall down and wor- ship me. 10 Then saith Jesus unto him, Get thee hence, Satan ; for it is written, Thou p shalt worship the Lord thy God, and him only shalt thou serve. pDe.6.13. lSa.7.3. instantaneously. The temptation lay in the foul, suggestion, which Christ so instantly repelled. The glory of the kingdoms (their wealth, and pride, and power) was shown Him. It was most likely, when He was on some such commanding summit, with vast worldly greatness lying in the view, that this suggestion of the adversary was made. It implied no sin in Christ, and it led to none. Christ had not where to lay His head. 9. Will I give thee. Satan claimed all earthly glory as his (Luke 4. 6), to keep or to give away, and as given to him. Though Satan is " the prince of this world," as having a temporary dominion here, and having many sub- jects, yet the kingdoms belong to Christ (Ps. 22. 28), " and he is the Governor among the nations." " All power is given unto Him in heaven and on earth." Satan's promises art impious delusions. " He is a liar, and the father of it" (John 8. 44). 10. Christ again resists, with the Scripture. He shows from the law (Deut. 6. 13 ; 10. 20), that as a man He could not warrantably worship any but God himself, because there was no other proper object of religious worship, and no man can serve two masters (Matt. 6. 24). The first eom- mandmer.t involves the whole law. Even devil-wt rship is here proposed to Christ by offers of the world ! Even the best on earth may be assailed by the most horrible temptations. And worldly offers often involve sucn horrid things. Yet Satan succeeds A.. D. SO. J CHAPTER IV. 45 11 Then the devil leaveth him, and behold, angels '* came and ministered unto him. gHe.l.6,14. with men in these. But " whosoever will be a friend of the world is the enemy of God." We should repel ♦hem at once, on the authority of the Most High, and with " the sword of the Spirit, which is the Word of God" (Ephes. 6. 17). II. Leaveth Him. Luke adds, "for a season" (ch. 4. 13). There was a victory. But it did not annihilate Satan, or chain him down as yet. Only God's covenant preserves the Christian from the worst effects of Sa- tan's rage and malice, and He will Dot suffer them to be tempted above what thev are able to bear. 1 Cor. 10. 13. 2 Pet. 2. 9. John 10. 28, 29. Ob- 12 Now when Jesus ha.l heard that John was ' cast into prison, he departed into Galilee : 1 Or, delivered up. serve the condescension of Christ to be tempted for us. The holiest on earth may fall into temptation, vs. 1. Resistance has a promise of success, now, by virtue of Christ's triumph. Heb. 2. 17, 18 ; 4. 15, 16. We may expect repeated assaults and buifet- ings. They were thrice repeated here, and then, the devil departed only for a season. Those especially who have had tokens of acceptance from above, may expect the adversary, vs. 1-2. There is, in the Scripture, a direction and reply for every form of Satan's attack (vs. 4, 7, and 10), and tne Word of God is the sword of the Spirit, vs. 11. § 17. Preface to John's Gospel § 18. Testimony of John the Baptist to Je- sus. — Bethabara, or Bethany, beyond Jordan Jesus yains Disciples. — The Jordan — Galilee The Marriage at Cana of Galilee. . . 19. §20 PART III. Oir Lord's first Passover, and the sub- sequent transactions until the second. Time. One year. § 21. At the Passover Jesus drives the tra- ders out of the temple. — Jerusalem. § 22. Our Lord's Discourse vith Nicode- mus. — Jerusalem § 23. Jesus remains in Judea and baptizes. Further testimony of John the Bap- tist 1 24. John's Imprisonment and Christ's Departure into Galilee Matt 4. 12 . 6. 17-2013. 19- 20 4.14 Luke. John 1. 1-18 1.19-34 1. 35-52 2. 1-12 2. 13-- 26 3. 1-21 3. 22-36 4. 1-3 12. John's imprisonment is a leading event in this part of the history. It gives, row, the avowed occasion for This verse connects these two minis^ tries, anc. shows their relation. It marks a period in the history. A\ Christ't commencing his public work, j this impcrtant juncture, and in order 46 MATTHEW. 18 And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea-coast, in to keep the harmony of the subsequent events more clearly in view, we refer here to Parts III. and IV. of the " Sy- nopsis." The particulars of the Har- mony, as they occur in the Notes, should be compared with this table. These memoirs of our Lord are given by Matthew with little regard to their order in the narrative. Hence these Parts (III. and IV.) will need the closer attention. Note. — When a passage is to be commented on /hat has already been passed in the Harmony, the caption will tc put in brackets. — Set § 26, p. 47. [A. P. d\ Zabulon ai d the borders of Nephthalim : 14 That it might be fulfilled The important point of order here to be noted is, that Christ's preaching ap- pears as depending on the cessation of that of John. This was John the Baptist, as distinguished from John the Evangelist. For an aocount <. f his imprisonment, see ch. 14. 3-5. Mark 6. 17-19. John had reproved Herod for marrying his brother Phil- ip's wife ; to do which, he had put away his own wife, and Herodias had put away her own husband. See Mark 10. 12. As John decreased Christ increased. The kingdom of this Her- od (Antipas) was Galilee and Perea. §25. §26. §27. Our Lord's Discourse with the Sa- maritan woman. Many of the Sa- maritans believe #n Him. — Shec/iem or Neapolis Jesus teaches publicly in Galilee. . . Jesus again at Cana, where he heals the son of a nobleman lying ill at Capernaum. — Cana of Galilee. . . $ 28. Jesus at Nazareth. He is rejected-, AND DWELLS AT CaPERNALM 4.13-16 Matt. 4.17 Mark. Lul*. John. 1.14, 15 4.14, 15 4.16-31 4. 4-42 4. 43-45 4.46-54 13. The intermediate passages show Christ's work of teaching and bapti- zing in Judea. Hearing of John's imprisonment, He departed thence into Galilee, where He had formerly resided, and whence He had come to be baptized by John (ch. 3. 13). In John 4. 1-3 a further reason for this •movement is given, connected with John's work. It was the rumor among the Phariseesof His works, that fed Him to retire. He had done suf- ficiency for the time, and He would not prematurely excite their fears and malice. IT Nazareth. Hither He first came, and here He preached. This was the place " where He had been brought up." His country- men disliked his doctrine of distin- guishing grace, and would not receive His message, but cast Him out (Luke 4. 14-30). It is more natural to rev^ct Christ and His doctrines of grace, than it is to love our own flesh and blood — " for neither did His brethren believe in Him." John 7. 5. IT Ca- pernaum, i. e., " the town of consola- tion," was situated near the N. W. corner of the Sea of Gennesareth, or Galilee (John 6. 17), in the confines of the tribes of Zabulon and Neph- thalim, in the neighbourhood of Beth- saida, not far from the junction of the river Jordan with the sea. It lay N. E. from Nazareth. Zabulon and Nephthalim were adjacent tribes, composing a part of Galilee. (See Gen. 49. 13. Joshua 19. 20. 32. And see Map.) Capernaum was in the borders or near the boundary of these lands. Here he dwelt, pussing here most of the three years a^d ever of His public ministry. 14-16. This Dirphecy, which waf H D. 31.] CHAPTER IV. 41 which was spoken by Esaias the | 10 The people which sat in prophet, r saying, darkness s saw great light: and 15 The land of Zabnlon, and ; to them which sat in the region the land of Nephthalim, by the | and shadow of death, light is wa/ of the sea, beyond Jordan, Galilee of the Gentiles; r Is.9.i,2. thus fulfilled, is found in Isaiah 9. 1 , 2. The sense of the passage is, that the land which in the former time He de- based—the land of Zabulon and the land of Nephthalim — the maiitime district — the country adjacent to the gea, and beyond the Jordan (or around its head), called " Galilee of the Gen- tiles"— this land he shall make, or hath made glorious. This was the district which first suffered in the As- syrian invasion. This district, or Cpper Galilee, was bounded N. by- Mount Lebanon and the countries of Tyre and Sidon, "VV. by the Mediter- ranean Sea, E. by Abilene, Ithurea, and Decapolis, and S. by Lower Gal- ilee. It was called Galilee of the Gen- )iles (or the nations), from its having a more mixed population — less purely Jewish khan the others. Csesarea Philippi was its principal city. See 1 Kings 9. 11. IF Sat in darkness. This expresses spiritual blindness and "extreme distress. They were involved in ignorance of true religion, most distressing and destructive, in which, if they continued, they must perish. Hence it was fitly called, the region and shadow of death — like the grave, a region where moral death dwelt and cast his dreadful shadow. The coun- try of Galilee was noted for a turbu- lent, coarse, rebellious, and benighted people. See Luke 13. 1 and 23. 6. The Gospel of Christ was the great light which had sprung up. Christ is « the true light." John 1. 9 and 3. 19. 1 Pet. 2. 9. 1 John 1. 5 and 2. 8. Hea- then lands — Pagan and Mohamme- dan — may now be said o be in this condition. Nothing but the Gospel can enlighten them. Many of these countries are now open to receive it. V(*t multitudes in Christian lands, who have the Gospel, are sitting in dai ktt'.iss, And this is the condemna- spriu.g up. 17 From that time Jesus began 8 Is. 42.6,7. Lu.2.32. tion. John 3. 19. Christ himself is the great source of all the light thai men need. John 8. 12. " The Light of. the worlds John 1. 8. Isa. 42. 6 ; "49. 6, Mai. 4. 2. Christians are describe 1 accordingly, as " in the midst of a crooked and perverse generation, among whom they shine (or, shine ye) as lights (or light bearers) in 'he world, holding forth the word of lift.'' Phil. 2. 15. Observe, that sin anu misery go together, and Christ is the only salvation. What a privilege ia the light of the Gospel. See Isa. 60. 2. The most enlightened are in darkness until Christ arise upon their souls. Only He who commanded the light to shine out of darkness can shine in our hearts. 2 Cor. 4. 6. [§26. Jesus teaches publicly in Galilee.] Matt, i Mark. | Luke. 4. 17 | 1. 14-15 I 4. 14-15 John. 4. 43-45 17. From that time. This ca.ls more direct attention to the com- mencement of Christ's preaching. It was important, as connected with John's ceasing. But here it is, as yet, stated only in general terms. Hence this announcement may be regardec as coming in order, properly, befoie the account at Nazareth (vs. 13-1 6>„ Peter, at Cagsarea, after the resurrec- tion, preaches the Gospel as " that word which was published througn- out all Judea, and began from Galtte* after tlce baptism which John preached:' Acts 11. 37. IT To preach, is to pro claim a message on a religious sub- ject (as, " preaching the Gospel,'* Luke 9. 6). Christ usually went about from place to place, preaching in their I houses of worship. Luke 4. 15. Mfck | 4. 15. ' An i He taught in their t>yna- I gogues.'' tl< went about teachir^ %$ MATTHEW. [A. D 31 Lo preach, and to say, Repent : l for the kingdom of heaven is at hand. 18 And Jesus walking by the sea of Galilee, saw two breth- ren, Simon u called Peter, arid Andrew his brother, casting a net into the sea : for they were fishers. fc.3.2: 10.7. wJno.1.42. in their synagogues, and preaching the gospel' of the kingdom." Matt. 4. 23. Mark 1. 14. IT Repent. He commanded them to repent. This is to turn from, former views, and trusts, and ways of wickedness, and embrace His doctrines and practice. Mark has it, " The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel." Ch. 1. 15. Sinners should repent because. God commands it, and because all sin is heinous and ruinous, and because re- pentance toward God is their highest Interest and duty. Christ used a Gos- pel motive. Repent, because the Gos- pel of the kingdom is preached, and free forgiveness is proclaimed. Be- cause this method of grace, with its dispensation of the Spirit, is here at hand, they should turn to it from their sins and errors. , It was at hand, as He was then announcing it and set- ting it up. This command must still be preached to all, for God " now commandeth all men every where to repent. Acts 17. 30. Men are to be- lieve the gospel ; that is, they are to re- ceive with thankfulness and confi- dence the glad tidings of atonement and pardon by Christ. Faith is re- quired of men, not as a mitigated task- work — not at all at* a perform- ance — out as the only means ol receiv- ing the great salvation, which has been freely and fully provided in Christ. Repentance is demanded, not as a meritorious service, bin as a hearty respons« o this ^ jspel news ; not as a price wnerewith u» obtain the hope, but as the necessary "fleeing 19 And he saith onto them. Follow me, and I will make you T fishers of men. 20 And they straightway left 1 * 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 ©Lu5.10. lCo.9.20-22. 2C0.12.6. w Mar 10 v.28-31. * Mar. l.l 9,20. for refuge to lay hold on t/ie hope set be fore us." This secures a new life. § 29. The call op Simon Peter and Andrew, and or James and John, WITH THE MIRACULOUS DRAUGHT OF fishes. — Near Capernaum. Matt. 4. 18-22 Mark. 1. 16 48 Luke. I John. 5. 1-11 I 18. The Sea of Galilee. This shoei of water lies near the sources of the Jordan, bordering on Galilee. It is also called the Sea of Chinnereth (Numbers 34. 11), and in the New Testament, the Sea of Galilee (Matt 4. 18), the Sea of Tiberias (John 21 1), and the Sea or Lake of Gennesa- ret or Gennesareth (Luke 5. 1), which last is but a variation of the Hebrew name. Its length is about eleven or twelve miles, and its breadth from five to six. For the calling of the four apostles, Simon and Andrew (brothers), and James and John (broth ers), see Luke ch. 5. IT Si/wn called Peter (or Cephas) — Peter being the Greek word for a stone, and Ce phas being the Syriac lor the same John 1.42. Here the four are spoken of as called in the same connexion Luke has mentioned only the two, without denying of the other two. A comparison of the narratives shows a striking harmony, which argues for their respective veracity. By Mat- thew they are spoken of as casting a net into the sea. Luke tells how [he f cast the net at Christ's bidding. Mat- thew speaks of James aud John mend' in? their nets. Luke tells bow the A. D. 31.1 CHAPTER IV. 49 Zebedee tt.eir father, mending I Galilee, teachkg : in their syna- iheir nets ; and he called them, i gogues, and preaching the go3- 22 And they immediately left pel z of the kingdom, and healing the ship and their father, and all manner of sickness, and all followed him. 23 And Jesus went about all t/c.9.35. Lu.4.15,44. were broken by the exceeding draught. And Luke tells us that Christ saw two skips, ch. 5. 2, and that these pairs of brothers were partners (ch. 5. 7). It was not of chance that Christ met these, who should be his apostles. Who can doubt that the Shepherd was out seeking His sheep 1 19. Follow me. This was the brief but significant command which Christ commonly gave to those whom He called as disciples. As they were en- gaged in their ordinary business, this called them to accompany Christ at whatever sacrifice, and to become His steadfast followers. They were first effectually called as disciples, and then made apostles (Mark 3. 13-19). See {) 40, p. 52. They became, by His appointment, fishers of men, as it was their business to preach the gospel, and to win souls to Christ. (See Jer. 16. 16.) " Thou shalt catch men ;" Luke 5. 10 ; that is, " draw men over to the gospel." Christ's ministers must first be Christians. The office has no such virtue as can dispense with piety. 20. Thev complied straightway — immediately. See Ps. 119.60. Their nets were their means of livelihood. This was an effectual calling. And we are to learn from their promptitude, to iollow instantly atChrist'scall, whether it be to the great duty of re'pentance, or to any particular work. "We are required to leave all and follow Christ. That is, to let nothing keep us back from Christ, or divert our interest from Him. And we ar^ to follow His direction in all duty, and His flan of salvation by grace alone, and ilis holy example in all things. 21. John his brother. This was "the bc.cved disciple." 51 With Zebedee ltie\r father. On comparing this verse manner of disease a among the people. zc.24.14. Mar.l 14. aPs.!03.a c.8.16,17. with ch. 8. 21 , ch. 20. 20, and ch. 26. 55, it is inferred that there is an undesigned coincidence, which attests the veracity of the evangelist. Now Zebedee is aiive; but the next passage quoted shows that one of the disciples (lew as yet) had lost his father, and wished to bury him ; and the next passage? cited speak of" the mother of Z.bedce'i children" showing incidentally tha* the father had died. — See Bunt's Ve- racity. 22. Left the ship and their foiheit Luke has it. "When f hey hadbrough, their ships to land" (ch. 5. 11> Christ's call is superior to that ot business, and His authority is highe] even than that of a parent. We must obey 3od rather than men. We are even promised rewards, here and hereafter, for such a forsaking ol friends and possessions, where this is the only choice. Matt. 19. 29. This is not to induce disobedience in chil- dren,or to encourage disrespect to pa- rents. A needless and headstrong resistance of parental authority, even in religious things, is to be condemned. Yet it will sometimes be the eifect of true religion in a family to sepatate the membership. In Malt. 10.35 it is declared by Christ, as a foreseen re- salt of His work, that He has come 11 to set a man at variance against his father." &c. Where there is no way left, but either to forsake pa rents or to forsake Christ, we are to part with father ana mother rather than with the Saviour. It is not often, in a Christian land, that chil- dren, who act kindly and discreetly in following Christ, are driven to for- sake their parents for Him. They should seek to show the excellence oi their religion, and win their jarenu to the Saviour. 50 MATTHEW. [A. D 31 24 A nd his faine went through- out all Syria : and they brought unto him all sick people thai were taken with divers diseases § 30. The healing of a demoniac in the Synagogue. — Capernaum § 31. The healing of Peter's wife's mother, and many others. — Capernaum. . § 32 Jesus, with his Disciples, goes from Capernaum throughout Galilee. . 4.23-2511.35-39 4.42-44 3.14-17 Mark. 1.21-28 1.29-34 Li'ke. 4.31-37 4.32 -11 23. This was a second circuit in Galilee. The third is recorded, Matt. 9. 35. The day alter healing Peter's wile's mother (§ 31), He went out to a retired place lor prayer. Mark 1. 35. ■ IT Synagogue, is so called from a Greek word, sunagoge, meaning an assembly. Our word "church" has, in the Greek, a similar derivation from a word meaning to call out from, and Bo to gather into a body, a separate ccmmunity. This place of worship, in our Saviour's time, was not of any (recent establishment among the Jews. Little is said about synagogues in the Old Testament. There were " high places," spoken of commendably, as I Sam. 9. 19, and 10. 5, 13, 1 Kings' 3. 4, &c, which may have been the syna- gogues. The temple was the exclu- sive place for sacrificing. But for keeping the Sabbath as a day of holy convocation (Psalm 26. 12 and 68. 26), in different communities, and lor cele- brating tnose solemnities obligatory, besides the three festivals at Jerusa- lem, must there not have been syna- gogues — places of worship — else must they not have lost the law, the Sab- bath, and their religion 1 In the syna- gogue service, the Old Testament was read and expounded, and prayer was offered. Tlie books of Moses, and part of the prophetic books, were sys- tematically read through each year. These were the parish churches in oar Saviour's lime. Christ found them in universal use. Nearly five hundred of them were in the single city of Jerusalem before it was destroy- ed by the Romans. It is not wonder- ful that the Christian church, which our l.r>rd instituted, should have been constructed cuter this model, and not i after that of the temple. He attenaed with the apostles at these churches, and there they addressed the people fiom the Scripti res read. Luke 4. 15-22. Acts 13. 14, 15. The great ad- vantage derived from the synagogues was the preservation of the true religion among the people. The law was Ihus preserved, and the Sabbath, and all the institutions of their religion. The truths of Scripture were circulated among the people by this means, where otherwise they must have becii kept back. Hence we find that in Ezra's time a reformation in thi respect was needed, because the peo- ple had been without their houses of worship and habits of worship during the captivity. Nehem. ch* 8. IT Gospel of the kingdom. By this is meant, that gospel' which proclaims the reign of Christ, and by the preach- ing of which the kingdom of Christ is set up and established among men. The gospel belongs to this kingdom, as the grand feature of this new dis- pensation. The coming of this king- dom was mainly in the preaching and power of the gospel among men. IT Teaching. Instructing— expound- ing- the Scripture; which was done in a sitting posture, after it had been read standing. He taught them the law, and preached to them the gospel, tie healed the sick by the word of His power, to give proof of the gra- cious nature and Divine authority of His work. 21. Syria. In the New Testament it is the name of the Roman pro 7 i nee (Matt. 4. 24. Luke 2. 2. Acts 15. 23, 41, and 18. 18, and 20. 3. and 21 3, Gal. 1. 21), which was governed by Presidents, and to which Phemeia A. D. 31.] CHAPTER IV. 51 and torments, and those which were possessed with devils, and those which were lunatic, and and. with slight interruption, Judea also were attached. It included the country between the Euphrates and the Mediterranean, from the moun- tains of Taurus and Amanus in the N., to the desert of Suez and the bor- ders of Egypt on the S. Mark (1. 28) reads., " into the country surrounding Galilee." IT Lunatic. Those afflict- ed with epilepsy or a mental derange- ment, which was supposed to increase with the increase of the moon — moon- struck. Hence our word has a Latin derivation from luna, which signifies the moon, and the Greek term here is similarly derived. IT The palsy. A nanlysis, either of the whole system or of one side, or of the trunk and limbs, or a cramp or contraction and gtiffening of the parts. Various dis- eases of this nature are included under 'his term in the New Testament. It is known at the East as a very fear- ful ana fatal disease, which termi- nates suddenly after the most rack- ing pains. H Possessed with devils. Some are fond of making this a mere popular theory, and one which our Saviour and his apostles only chose not to contradict — speaking of dis- eases as thmgh they were from a pos- session of evil spirits. But Jesus ad- dresses the demons as such (Matt. 8. 32. Mark 5. 19. Luke 4. 35). So does Paul. Acts 16. 18. Jesus bids them be silent, Mark 1. 25 — to depart and enter no more into the person. Mark 9. 25. See Luke 10. 18, and the context; and Mart. 12 25 — context; and Matt. 12. 43, 44— context; in all which places the demons are spoken of, in connexion with Satan, as Sa- tanic beings, and their nature is ex- plained. The New Testament wri- ters distinguished between the dis- eased and the demoniacs. Mark 1. 32. Luke 6. 17, 18. And Jesus himself does so. Matt. 10. 8. The demons Knew Christ to be the Son of God. Matt. 8. 29. Mark 1. 24; 5. 7. And 'the Christ." Luke 4. 41. The de- those that had the palsy ; and he healed them. 25 And there folk wed him moniacs confess that they were pos- sessed with demons. Mark 5. 9. So do their relatives. Matt. 15. 22. The sacred writers assert that such were brought unto Jesus, Matt. 4. 24. Mark 1. 32— or met Him. Luke 8. 27. Je- sus commands them not to make Him known as Messiah. Mark 1.24. He re- buked them. Matt. 17. 18. The evan- gelists declare that the demons depart- ed from the victims at His command. Matt. 17. 18. Mark 9.25, 26. Luke 4. 35; 11. 14. And Christ himself so asserts. Luke 13. 32. To the demons themselves were ascribed personal acts. They spake, conversed, asked questions, gave answers, asserted their personal knowledge of Christ, and their dread of Him. Matt. 8.29. Luke 8. 28. They are spoken of as having locomotion : changing their locality ; going out of one person possessed ; and entering into other bodies. Matt. 8. 32. This only shows us what influ- ence over men is held by the prince of the power of the air: and Christ, by this means, exhibited His supre- macy over the legions of darkness. Christ healed the people by miraculous power, and this power He exerted to attest His divinity, and to prove His claims and work. " Believe me for the ve?y works 1 sake" (John 14. 11). A miracle, is a supernatural work — an effect produced above, or against the laws of nature — requiring the same Divine power as instituted those laws, to suspend or contravene them. Christ wrought miracles by His own power, and this proved Him to be God. The apostles wrought miracles in His name, Acts 3. 6, which also attested His divinity as the source of their work. The argument is, that a miracle is of God, and that this stamp of Divine prerog- ative would not be set upon any doc- trines or claims that were false. Hence, a miracle wrought, as the raising of Lazarus from the grave by a word, after several days' burial — Him who speaks the promises, shall find consolation. It is blessed to mourn for sin, not because this merits anything — as though penance and penitence were deserving of God's love, or even of forgiveness — but be- cause such a sense of sin comports with God's own estimate of it, and so falls in with His method of salvation by a Redeemer. It bewails and flees from sin, and looks for a Saviour from its penalties and power. IT They shall be comforted with the grateful ti- dings of pardon, and news of salva- tion in the go- pel (ch. 11. 28-30). And Christ here sets forth this as one of the peculiar benefits of His regard. Christians are blessed when they mourn in affliction, because they have the Comforter (John 14. 20, &c), the Holy Ghost, to take of the things of Christ and show them unto them. Christ would show that his gospel can give a happiness to mourning itself — a rare plan that can turn stones to gold (Rom. 5. 3, 5). His sufferings and oorrows have made ours sacred and sweet. See Isaiah 40. 1, 2. 6. Thi meek. The unreseniful, and 5 Blessed are the meek : for they h shall inherit the earth. fcPa.37.11. patient under abuse. This is not in* sensibility to our just claims, but a subdued temper that is enjoined. See John 18. 23, where Christ contended for His rights ; and Acts 16. 37, where Paul strenuously demanded his. Mo- ses was the Old Testament pattern of meekness (Numb. 12. 3). Israel mur- mured at him for bringing them uul of Ej. "ot to die in the wilderness, but he be.- it meekly, and prayed for them. We should " show all meekness unto ail men, for we ourselves were also sometime foolish, disobedient," &c. Titus 3. 23. But Christ is the great model of this grace. He repre- sents himself in this attractive char- acter, Matt. 11. 19, "I am meek and lowly in heart." The passions of our evil nature are to be restrained toward our fellow-men. His yoke is to be taken upon us, and so we " shall find rest to our souls. ' IT Inherit the earth — or the land ; alluding to the land of promise, which was Canaan of old, comprehending all good in the eye of the Jews. The land of promise now, is the inheritance of the promises, including all good here, and heaven itself hereafter. Though the meek give up their rights sometimes, rather than contend, yet they get more by in- heritance — the earth — the land. This is rest — a single term for the whole world of benefits and blessings. As fro temporal things, the meek man has an advantage in his equanimity and peace. He saves himself the troubles that come from hot haste and strife. An inward satisfaction in his Christian hope is the world to him. A man that will resent every affront, will never lack affronts to resent. He will alvvavs be unhappy. Prov. 22. 24, 25 ; 15. 1 ; 25. 8, 1*5. The same promise is found in Psalm 37. 11. The true Christian temper is the only security for earthly happiness. 0. Hunger and thirst. This ex- presses a very earnest and ardent de- sire. This is Scripture usage. Ps. 42 A. D. 31.] CHAPTER V 55 ti Blessed are they which do hunger and thirst after right- eousness : for » they shall be fillc d. Ps.145.19. Is. 65. 13. 1. 2; 03. 1, 2. Those who ardently pursue and earnestly seek after right- eousness, as men naturally strive to satisfy hunger and thirst, shall be tilled. This is the principle of the gospel dispensation. " He satisfieth the longing soul, and filleth the hun- gry soul with goodness." This long- ing, says Augustine, is the dilating of the vessel that it may contain the more. Righteousness, understood ei- ther as godly living or as justification with God, should be most strenuously longed for, because it is the highest possible good. The righteousness of Christ is our only hope, and holiness is our true happiness. They who do not so long for righteousness must be }uite content with their character and standing before God, and they seek no Saviour. IT Shall be filled. They who strongly desire holiness and pardon, shall most assuredly be supplied, because all God's vast ar- rangements of grace are for this end. He has blessings abundantly to give, and it is most agreeable to all His counsels, and plans, and promises, to give freely. .No desire, therefore, of the human heart is so sure of being met and filled as this. Luke 1. 53. Isa. 55, and 65. 13. Jno. 4. 14; 6. 35; 7. 37, 38. Ps. 17. 15. Such are filled in Ihis life with a gratification of their de- vout wishes. They receive of Christ's fulness, grace for grace. They are enabled to fulfil duty, and shall have she pasture that Christ gives. Rom. 14. 17. Jno. 4. 34. Comp. Matt. 3. 15. A.nd hereafter they shall be filled with salvation, and triumph, and all bless- edness. The invitation now is,"Come, buy and eat, without money and with- out price." 'Isa. 55. 1. "Open thy mouth wide, and I will fill it." 7. The merciful. They who take a share in the sorrows of others. Though Jt would seem to increase their own troubles, yet God gives a 7 Blessed are the merciful r for j they shUl obtain mercy. 8 Blessed are the pure in * heart : for they shall see God. j Ps.41.1,2. A; Ps.24.3,4. tfe.12.14. 1 Jno. 3.2,3. blessing to go with it, that can make, it, contrary to all worldly opinions, a source of happiness. To our fellow- men who are in distress we should show mercy, accounting such as we meet in affliction to be our neighbours. 11 Blessed is he that considereth the poor, the Lord will deliver him in time of trouble" (Ps. 41. 1). Matt. 10. 42. A cup of cold water to a dis- ciple shall not lose its reward. IT Shall obtain mercy. Such shall ob- tain mercy from God, not only, but from man also, whom God will dis- pose to compassionate such in their times of distress. Mere benevolence to our fellow-men can never gain us pardon of sin and salvation with God. We cannot so merit heaven. But God will, in providence, reward with mercy those who show mercy. Ps. 37. 26. And when benevolence is exercised out of love to God (Ps. 1 12. 15), in thankfulness for His distin- guishing favours, and in imitation of Christ, it will be regarded as done on His acquit. And he that giveth to the poor l,:i such principle, will be considered as lending to the Lord (Prov. 19. 17). Our Lord has taught us to show mercy, by an instructive parable of the good Samaritan, Luke 10. 35; and of the two servants, Matt. 18. 23. What mercy has He shown to us all. They who so constantly experience the mercies of God, should be merciful to their fellow-men. And it is a disposition the most important to cultivate. Hence Christ's arrange- ment for the church — " The poor ye have always with you, and whenso- ever ye will, ye may do them good" (Mark 14. 7). It is m:re blessed to give than to receive. Acts 20. 35. Our reward is mercy, and not wages. A true Christian cannot be unmerci- ful. The overbearing, and severe, and heartless, have no promise here. 8, Pure in heart. (As opposed to 56 MATTHEW. [A. D. 31, 9 Blessed are the i peacema- kers : for tbey shall be called the children of God. 10 Blessed are they which are ZPs.34.14. the mock purity of the Pharisees.) Those whose thoughts, feelings, mo- tives, and principles are pure. If only the outward conduct should be guard- ed and governed by the gospel, the kingdom would but very partially come. This purity of heart is the distinction of true Christians. How- ever men may pretend to it, and flat- ter themselves of having it, none are righteous by nature, no not one. Rom. 3.^10. The Spirit of God alone can cleanse the heart. Ps. 51. Christ purifies unto himself a peculiar peo- ple, zealous of good works, and this He does by sending the Holy Ghost into their hearts. A person may be pure in his conduct to the eye of man, and not pure in heart to the eye of God. So a man may be pure in heart, and do what is wrong uninten- tionally. But to be good at heart, and wicked in life, is impossible. • ( By their fruits ye shall know them" (See ch. 7. 20). IT They shall see God, as a friend into whose presence they shall come (Rev. 32. 4). It was counted a privilege and honour, among eastern nations, to see the face of kings— to "stand before kings," Prov. 22. 29, and to stand in the king's presence. 2 Kings 25. 19, margin. To see God, includes the blessedness of knowing Him here, and of being " ever with the Lord" hereafter. " To lift up the face of one" is a common Hebrew expression for acquittal and approval in judgment. So these shall be pronounced the people of God at the judgment day. See Heb. 13. 14. They shall be admitted to fav ntr. His sceptre shall be stretched out. See Esther 5. 2. In the East, where mon- archs were seldom seen, and seldomer approached by their subjects, it is no wonder that an introduction to them bnculd have been an image of high honour and happiness. (Bloomfield.) Our word sincere, is deiived from the persecuted for righteousness' ■■ sake : for thehs is the kingdom of heaven. 11 Blessed are ye, when men wlPe.3. 13,14. Latin, signifying without wax, allud- ing to honey that has no admixture of the comb. 9. The peacemakers. Those who. " as much as lieth in them, live peaceably with all men," and also seek by all means to promote peace among others. There are such who strive to conciliate where there is va- riance, and who are noted as th« healers of many a breach. They often encounter the reproach of their fellow-men, but they have this prom- ise from God. H They shall be called the children of God — partakers of His nature who is " the God of peace." (See Rom. 15. 33. 2 Cor. 13. 11.) This is on the ground, that any genuine likeness to God indicates the new creature. The temper is lovely in itself. But the motives and prin- ciples must be God-like. We should live peaceably because we are all sin- ners. Christians are commanded to show all meekness unto all men, be- cause they also were once foolish, &c. (Titus 3. 2). A peaceable temper and example, springing from peace with God, will do much to cultivate peaceableness around us ; and Chris- tians are enjoined to follow peace with all men (Heb. 12. 14); and by all means in their power to have men make their peace with God. 10. Persecuted. This is what the Christian is led to expect. " All that will live godlv in Christ St^Vi shall suffer persecution" (2 Tim. 3. 1 2). " Marvel not, my brethren, if the world hate you." Yet more. To be followed with abuse, and to have men seek to do them injury, because of their religion, or their performance of duty, is the lot of the rigiteous often. But it must be truly for right- eousness' sake, and not for the sake of ambitious plans, cr Strang?? dec- '.rines, or censorious language, o» proud and exclusive pretensions, il A- I>. 31] CHAPTER V. 57 shall revile you, and persecute you, and shall say all manner of evil against you l falsely, for my sake. 12 Rejoice, and be exceeding glad : for great is your reward " l Lying. n2Co.4.l7. the promise annexed would be secured. If men are really persecuted for right- eousness' sake, they mast be truly righteous ; and so it may be said lhat theirs is the kingdom of heaven. They have the kingdom of grace set up in their hearts, and through laith and patience they shall inherit the promises. 1 1 . Revile you. To say hard and bit- ter things of you — cast reproaches upon you — set you out as vile — giv r e you a vile character -this is a kind of persecution. Calumny, hard speech- es, and mockery are here meant, and these Christ suffered. But He reviled not again (1 Pet. 2. 23). We ought not to court abuse, or to glory in it, as though it were necessarily a credit. Nor is it allowable to speak dispar- agingly of men with a view to their disparagement, even though we may speak the truth. Yet if a bad charac- ter is given us, and not falsely, but in truth, we have ourselves to blame (1 Pet. 2. 20). And in such case there is no comfort for us in this bless- irg. If our names are cast out as evil for Christ's sake, in performance of plain duty, and because we lollow Christ, then we are blessed in the consciousness of rectitude, and in the promise of Divine favour. Augus- tine says, " It is the cause which makes the martyr." Our only com- fort under reproaches and accusa- tions of men is, that they are false, and suffered in Christ's cause, and as He suffered them in the way of duty, ard with a Christian spirit of meek- ness and love. But it is no certain mark of a good cause that it meets With strong opposition. 12. Rejoice and {exult). The reward 2s at hand, not as though it were in payment of debt, but all of grace 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 savour, wherewith shall it o Mar. 9. 50. which shall crown the sufferings of the Christian with great glory, and with all that shall abundantly recom- pense him. " Take my servants, the prophets, which have spoken in the name of Christ, as an example" (Jas. 5. 10). IT The prophets were the re- ligious teachers of the Jews, and were sent by God with special messages and predictions to the people. But the Jews persecuted them. So Christ complained — " O Jerusalem, Jerusa- lem, thou that killest the prophets," &c. Ch. 24. 37. See the case of Eli- jah (1 Kings 18. 17 ; 19. 1-18 ; 21. 20) ; Elisha (2 Kings 2. 23) ; Jeremiah (Jer. 20/2, 10; 26. 8-15; 32.3; 37. 11-15; 38.4-13); Daniel (Dan. 6.1- 17), who was persecuted fDr speaking the plain truth. And Christ testified that the people hated Him because He told them the truth (John 8. 40) ; and they even sought to kill Him. They stoned Him — drove Him out of their midst — falsely accused Him — and finally scourged and crucified Him, on this avowed account. Anc. the wicked take such offence at to*; truth being told to them, because fr condemns them, and would mak^ them discontented with themselves. We should behave respectfully and kindly toward those who tell us of oar sins and faults. 13. The salt. Salt has the quality of preserving and purifying whal would otherwise rot. It also gives savour or relish to food — seasoning it. It has also a penetrating power. Christ applied His discourse now to the apcsiles, to whom the dispensing of religious doctrines would soon be committed. It would be their part to " salt Ike earth" not to infect it with a depraved and vicious taste. So Chris* tians should cast a healthful savcui 58 MATTHEW. [A. J». 3L be salted ? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of cf true piety around them, maintain- ing scuod doctrine, sober conduct and coi.versation, and earnest prayer, which would tend to preserve and puri- fy the world. The church should be to society what salt is to daily food. The church is the only adequate means for preserving the world from destruction. The gospel ministry salts the earth. The offerings op. the altar were salted with salt. Leviticus 2. 13. Hi Lost his savour — or qual- ity. This would often be the ca.se with salt, such as was used at the East. It was taken out of mines, mixed with much foreign substance, and when exposed to the elements would lose its saltness, and would thenceforth be good for nothing but for hardening paths, and for being trod- den under foot of men. Christians are like this, when they have lost their humility and life, and do not show any power in their religion. Then the case is excessively bad. Like rotten branches on the vine, men gather them and cast them into the fire, and they are burned. " Men cast them out." They do no good any longer, and are only a reproach to Christ's cause, and an irreparable damage is done. Young Christians may so live as to grow in grace, and gain great maturity and power in their religious course, by hungering ind thirsting after righteousness, and by pressing forth constantly to the things that are before — overcoming the world by their faith, and winning others by their humble piety. " Let your speech be alway with grace, seasoned with salt." Col. iv. 6. If Good for nothing. The loss of the Bait, or genuine spirit of Christianity, cannot be supplied by any expedient whatsoe'er; and whatever the pro- fession o, such, they are utterly worth- less, insipid, rottei.. Luke 14. 35. li. The light of the world. This is 14 Ye are the light p of th« world. A city that is set on ao bill cannot be hid. 15 Neither do men light a can- p Ph.2.15 spoken of Christians generally, and of Christian ministers especially. The are not the original and true light. This Christ is (John 1); as distinct from any messenger, as John the Baptist. " John was the lamp, and Christ the light; as John waa the voice, and Christ the Word." — Au- gustine. Light enables us to see per- sons and things, and shows us the world around — our path, our dangers and prospects — and" helps us to dis- criminate. Christians are said to shine in the mid^t of a crooked and perverse generation, as lights in the world, holding forth the word of life. They are " light in the Lord" (Ephes, 5. 8). It is by maintaining the truth, and exemplifying true piety, and rep- resenting the way to* heaven, that Christ's people are luminaries. They receive their light from Christ, and should show it by good works and a manifest sincerity. They should la- bour to diffuse it. — The Jews applied this title to their Rabbins, and among the Greeks and Romans, celebrated persons, especially teachers, were called " Lights of the world." Chris tians are the luminaries which God has set in the world to give light, and He would enlighten others by their instrumentality. They are charged with the duty of sending the light of the gospel all over the world, and of set- ting a bright example. But they were not only set to give light ; they are objects of universal notice, remarked by all. IT A city, Ike way — that is. on the road to the court or judge. By the Roman law, the aggrieved could compel the other party to go with him before the Prantor — but they might agree by the way to settle, which was often done. Do not be slow to do justice, for the matter will grow more serious. " How great a matter a little fire kindleth." 11 The beginning of strife is as when one letteth out water" (Prov. 17. 14). That personal difficulties grow seri- ous by dt laying the settlement, is here 6et forth by taking a case of deb;, where, if the claim is not attended to, the creditor or adversary may deliver the debtor to the judge, and the judge to the ollicer or sheriff, and the bhrriir to tl'.e prison — and so from Hep tc step it reaches extremes. No 0* 27 % Ye have heard that : t was said by them of old time, Thou shalt not commit adultery : 28 But I say unto you, That whosoever looketh b on a wo- man to lust after her, hath com- mitted adultery with her already in his heart. 29 And if thy right eye " of- fend thee, pluck it out, and cast it from thee : for it is profitable b Job 31. 1. Pr.6.25. 1 or, do came tfiee to offend. purgatory is taught here, for this re- lates wholly to dealings with fellow- men. Children are to understand, that they often sin by not making up at once, when there is any wrong done. If any one has wronged them, they are quickly to forgive, and if they have done any thing wrong fci others, they are quickly to own it, and ask pardon, and promise to do so no more. Augustine interprets this of tlie Law, as the adversary, with a spi- ritual application which it may in- clude. 26. Not come oxit thence. This shows the serious consequence of letting diffi- culties grow by delaying to settle them. Our Lord speaks of various strifes that arise anion? men, and uses these phrases of court to illus- trate the subject. How much better, even as the part of prudence, to agree with the creditor, or attend to any claim upon us, than have things come to such an issue. How wise, also, to be reconciled to God. before it is too late. See ch. 18. 34; 25. 46. 27-30. The seventh commandment (Exodus 20. 14), our Lord expounds on the same great principles. He judgeth not according to the outward appearance, but looketh on the heart. The lust of the flesh and the lust cf the eye ais here condemned as a vio- lation of the commandment. Not only the act of adultery, but the un- chaste desire (or the adulterous eye, 2 Pet. 2. 14). Even the looking, thai is to indulge these impure thoughts and passions, is a breaking of the ffi MATTHEW. [a. D 31. 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 of- fend thee, cut it oft', 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. C Ro.8.13. lCor.9.27. command. That looking with a lust- ful eye was the crime of David, which led on to adultery, and that, to mur- der. 2 Sam. 11. Psalm 51. IfT/t// right eye. The most important organ of sense. See Zach. 11. 17. IT OJ- jend. The Greek word is scandoJizo. The Cranmer translation, 1539, has it " hynder." The Geneva, 1557, has it <( cause thee to offend." This is the true sense. Some would argue that they could not avoid this entering of sin at the eyes. But better part with your very right eye than sin. There- fore strive most earnestly to crucify the flesh (Gal. 5. 24), and mortify the members (Col. 3. 5), and " abstain from fleshly lusts which war against the soul " (*1 Pet. 2. 1 1 ). IT Pluck it out. This indicates the strongest op- position. .Not surely to mutilate our bodies, but to deny ourselves severely, lest we go into temptation ; and to put away all occasions of sin — to crucify- not, only the flesh, but the affections and lusts, striving by all means to lay aside the sins which most easily beset us, and sacrifice the dearest things that prove occasions to sin. Submit to denials, and use even violent means that would be like putting out the eye itself, rather than yield. " The meta- phor " (says Flavel) " is from chyrur- geons, whose manner it is, when the whole is in danger by any part, to cut it off, lest all perbh." 30. The same sentiment is here re- f)eated. It teaches that we had better ose our limbs than sin with them, and that no loss or damage is so griev- 31 It hath been said, Whoso ever shall put away his wife let him give her a writing of divorcement : d 32 But I say unto you, that whosoever shall put away hig wife, e saving for the cause of fornication, causeth her to com- mit adultery : and whosoever shall marry her that is divorced, committeth adultery. d De.24.l. Je.3.1. Mar.10.2-9. ec.19.9. lCor.7 1 A ,11. ous as the loss of God's favour — that therefore we must not yield our mem- bers as instruments of unrighteous- ness unto sin, nor by any means let sin reign in our mortal body, that we should obey it in the lusts thereof. Rom. G. 12, 13. — —IT It is profitable— it will be to your advantage to give up this source or means of sinful gratification, whatever it be, rather than be cast, with all the unmortified passions of the flesh, into hell. 31, 32. Moses had said it (Deut. 24. 1). And this had been so con- strued by the Jewish teachers / as to admit of separation between husband and wife on the slightest grounds, if only a bill of divorce was given. How this evil prevailed in the time of Malachi, see Mai. 2. 14-16. They were " suffered " by the judicial sta- tute, or magistrate's rule, to put away the wife on account of ceremonial uncleanness. This, because of theii social condition and hardness of heart, was tolerated then. But the permis- sion (says Scott) was construed intc a command, and sadly abused What had been allowed as a civil maltei under Moses, to avoid a greater evil, had been pronounced by them e* ery way right, and thus the original i sti* tution of marriage had been degraded and disesteemed. Yet, as the legal writing of divorcement was required by Moses, and a wife could not be pul away without the formality and de- lay of this, it icas a lower witness to the sanctity of marriage ; so that Christ and Moses' legislate in the same direction A. D. 31] CHAPTER V. 33 H Again, ye have heard that it hatli been said by them of old time, Thou sbalt not for- swear thyself, f but shalt per- form unto the Lord thine oaths : 34 But I say unto you, Swear /Le.19.12. Nll.30.2. De.23.23. Bat Christ here laid down the rule, that divorce, saving tor one cause, fornication, does not break the mar- riage covenant — the woman is count- ed by Him a married woman still ! He that marries her, commits adul- tery, and she is caused to commit adul- tery by this unlawful divorce. They that give divorces or grant them for any other cause than fornication, come under this sentence of our Lord. They who grasp at every liberty they ean rind, will never keep God's com- mandments. How little will such regard their duty, or guard their hearts from sin. Marriage is most sacred as a standing symbol in the world, of Christ's u-nion with the Church. 33. Forswear thyself — swear falsely - perjure thyself. See Levit. 19. 12. Deut. 23. 23. They interpreted the law as applicable to false swearing only where the proper name of Jeho- vah was used. If this were omitted in the oath, they counted the perjury a small offence. So they distinguish- ed oaths into weightier and lighter, making an exact scale of their obli- gation on the conscience. And they deemed the perjury, or false swear- ing, the only profanity. An oath is a solemn affirmation, in which God is called to witness to the truth of what is said, and to visit with His ven- geance if the oath be false. ^Per- form unio /he Lord. Sacredly f o stand by and fulfil what is engaged in the oath. Our Lord would teach that light swearing, as well as false swear- ing, was forbidden — that taking His name in vain (Exodus 20. 1), applies to all irreverent oaths, even where His proper name is not introduced. For His name is that whereby He inakt th Himself known, and includes His " titles. attribu f es, ordinances, (5T not at all : e neither by heaven ; for it is God's throne : 35 Nor by the earth ; fcr it is his footstool : neither by Jeru- salem ; for it is h the city of the great King. #C.23. 16-22. Ja.5.12. h Re.21.2,10. words, and works." Instances are given to this effect in the verses fol- lowing. 34. Swear — take oath — not at all. This is not to forbid all oaths, but of such kind as are named. They used various forms of swearing by sol- emn objects, as by the temple, by heaven, by the head, by Jerusalem ; and they made the most capricious distinctions in these oaths— as that it was right to swear by the temple, but not by the gold of it — and by the altar, but not by the gift upon it. (See ch. 23. 16-23.) Our Lord would teacb that this was indirectly swearing by God — for the Heaven was His throne, and the earth was His footstool. He does not here forbid judicial oaths, but mainly these conversational oaths which he instances, and others only as verging toward such. He teaches that an oath, if it be any thing out a wanton mockery and profanity, is in substance a solemn appeal to God. And hence, though a man may swear lightly by some inferior object, or though the law under which he swears may not require him to believe in God, and eternity, and a judgment, yet an oath is an oath, however it be called, and those who make light of it do profane God's name. Besides, in swearing by an inferior object, we ascribe to it the prerogative of God. " He that sweareth in the earth, shall swear by the God of truth " (Isa. 65. 16). 35. Jerusalem. This city had its sanctity from being the seat of His majesty and the place of His holy temple. God is the great King and Governor of the nations. Psalms 47. 7; 48. 2 ; 95. 3. Job 13. 9. IT By thy head — or by thy life. " As 1 rive, 'may I die i^' it be not true.' We 68 MATTHEW. [A. D. 31. 36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black : 37 But let your communica- tion be, Yta, yea ; Nay, nay : for whatsoever is more than these, cometh of evil.i 38 If Ye have heard that it hath have not our lives in our po^er, even to alter the essential colour of a hair. Therefore we have no right to pledge our lives for our sincerity. And to use such oaths in conversation is the grossest trifling with God and sacred things. But many profane people now use a list of such oaths, which they flatter themselves do not violate the third commandment, because the name of God is not used. Such per- sons are ungodly and condemned. Profane swearers are generally of low, debased character in every im- portant respect. 37. Your communication. Your •.alk. Be content with a solemn, non- est, explicit, yes or no. There is really no need of more. Extravagant talk and profuse appeals and affir- mations to establish what we say, come of evil. They spring from bad dispositions, wrong views, evil mo- tives or habits, and are from the Evil one. The oath of itself, is a recogni- tion of man's untruthfulness. 38. An eye for an eye. God had en- joined this ("Deut. 19. 21. Levit. 24. 20. Exod. 21. 24) as a rule for ma- gistrates to punish personal injuries by inflicting the like, and not more or less at their pleasure. But this rule was seized upon by individuals to gratify private revenge, and to do to others as others did to them. This lex talionis, or law of retaliation, was mostly in private hands, according to their customs, and was a source of great mischief. I. As to person- 39. Resist not evil, or x\ indignity. the evil-dd er who affix fits you. This is against rendering evil been said, A.n 1 vye for an eye, and a tootli for a ooth : 39 But I say unto you k that ye resist not evil : but whoso- ever shall smite thee » on thy right cheek, turn to him the other also. 40 And if any man will sue thee at the law, and take away /Ex.21.24. fcFr.20.22; 24.29. Ro.12.17-19. I Is. 50.6 for evil to any man, and even more against taking a stand of hostile op position to match another's miscon- duct. As in the former passages, the doctrine laid down is not absolute, but qualified by what immediately follows. To practice non-resistance in all cases, is often to encourage the wicked. IT Smite thee. Greek - rapisci — rap or slap thee. This was regarded as a special affront. 2 Cor 11. 20. The phrase is used here pro- verbially. We are to present a tront of greatest patience and forbearance. Instead of smiting back, as is com- mon among men, it had better be borne meekly. " This one staff of Moses shivers the ten thousand spears of Pharaoh." A personal indignity had rather be suffered than to pay bark in the same coin. This docs not refer to self-defence for protection of life and family. Our Lord's example is to the point, " Who when he was revi- led, reviled not again." 1 Pet. 2. 23. Micah 5. 1. See Rom. 13. 17-.' 9. 2. As to injury 40. Sue thee at the lew. of estate. The principle is here ap- plied to property. Where an ill-de- signing and maL'cious man takes every opportunity to wrong by law- suits, and gets an advantage "so r ar as t6 take away yonr coat, le, him have your cloak alto, rather than contend. These were the two cluei garments in use at tbnt time. Thfl coat was the under, and the cloak toe upper or over, a sort of wrapper and loose. See Cuts 1-3. It was oftan used by the poor at night for a. cover- ing Hence the law of Moses pro- vided that in cass it was givcu as a A. D. 31.J CHAPTER V. thy coat, let him have thy cloak also. 41 And whosoever shall com- pledge, it should not be retained over night. So it was valued more than the other. And the sentiment here is, that even besides your coat, you had better give up your cloak than con- tend with such a man. Even on temporal grounds this is often found to be the best plan, rather to lose something than quarrel at law with malicious and wicked men. The cuts below are from Kitto's Encyclo- pedia, showing the coat (under) and doak (over), also the fringe (fig. 4) on the hem or border of the outside garment, not at the feet, but midway. 3. As to per- 4L Compel. The term Bona! liberty, here used is from a word signifying a king's courier, who could compel (see the word chap. 27. 32) into the public service, especially to carry the king's commands through the empire. This was a custom of Persian origin, and the duty taught is, that if compelled or pressed into service by such public authority, and made to go a mile, we shuuld go twain, that is, two miles, rather than quarrel. The spirit here enjoined is, wherever it is possible, and as much as lieth in us (that is, for our part), to live peaceably with all men. Rom. pel thee to go a rnile, go wiJ. him twain. 42 Give to him that asketh 12. 18 and 13. 1. Patience and gen- tleness under the severe exactions of men, are inculcated. 42. Give. A broad rule of benevo- lence is here laid down, which will be safe for all cases. The heart must be open to give. We should culti- vate the habit of giving. This is meant as a rule against the rule of many, not to give. We had better even give to one that shall prove un- deserving, than turn away the wor- thy poor unhelped. Many object that there are impostors ; but this does not discharge us of our obliga- tion. Such a general presumption in favour of giving should be set aside only by a weighty and sufficient rea- son. The spirit noticed in James 2. 15, 16, is rebuked that says, " Be ye warmed," &c, but gives nothing. Christians should ask themselves what they have that they have not received. " Every good gift and every perfect gift is from above (James i. 17), and comelh down from the Fa- ther of lights." He gives us more than others, that we may have where- with to dispense His bounties. So He makes us stewards, and will hold us to account. We should take all Exoi 22 26 Numbers 15. 58 70 MATTHEW. IA. D. 31. thee, and from him that would borrow of thee turn not thou m away. 43 IF Ye have heard that it hath been said, n Thou shalt love thy neighbour, and hate thine enemy : fit means for applying our liberality in the best way. Augustine says that the point lies here, " We are to give to every man, but not to give every thing " — not always to give what is asked, but to send none away with- out some good word or deed from us. IT Borrow. We should be ready to lend. This is another shape of liberality. The poor may be helped in this way, where they are worthy and industrious, and ask no more. Luke has it, " and lend, hoping for nothing again (6. 35). 51 Turn not thou away — from such an application ; but show a disposition to entertain it in Christian kindness. Christians should be liberal, considering how great things God hath done for them, and how destitute they would be without the special, distinguishing liberality of God. 43. It hath been said. See Levit. 19. 18, where only the first clause is found in the law, " Thou shalt love thy neighbour (as thyself"). They had added the following clause. As the Theocratic people, they were to hate their enemies only as God's enemies. So we find David often praying for lestruction to come upon his enemies. Yet not his private foes so much as God's. Here Christ teaches us that we must love the man while hating the evil that is in him. But the Jews indulged private hatred. It was their carnal inference, and they had made it part of the law. They pretended that the command to love their neigh- oour bound them to hate their ene- mies. And while God called their fellow-man their neighbour, they contended that none but Jews and friends were such They termed all the hoathen their enemies, and their Paired toward them was proverbial. 44 But I say unto you, Love • your enemies, bless them that curse you, do good to them that hate you, and pray p for them which despitefully use you, and persecute you ; oRo.12.14,20. 3>Lu.23.34.Ac.7.60. And this they pretended to have deduced from God's command foi avoiding and driving out the hea then. 44. Love your enemies — in the sense explained, blessing, benefitting, and praying for them. An enemy is one who hates us, and seeks to injure us. Bear good-will toward such, not ren- dering evil for evil to any man, but contrariwise blessing. See Dav'd's treatment of Saul, and its effect upon his enemy, who exclaimed, " Thou art more righteous than I, for thou hast rewarded me good, whereas J have rewarded thee evil " (1 Sam. 24. 17). We are not required to cherish and treat them as friends. Yet we must not treat them as ene- mies, but rather regard them as fel- low-sinners. IT Bless them. Give them good words. See Acts 7. 60. We should remember how God treats us, " for he is kind unto the unthank- ful and evil," and by so doing we shall heap coals of fire on their heads. TT Do good. Be disposed to benefit them that are ill-disposed to- ward you and seek your injury. Tl Despitefully use you— insult and abuse you. Pray for such as execrate you. By this means they may be made better, for God can renew their hearts in answer to your requests. Pray for blessings upon such as poui abuses and imprecations upon you. Return the opposite conduct, good foi evil, " contrariwise blessing." 1 Pet. 3. 9 *ti Persecute you — injure yon and follow you with wrongs. One of the most beautiful gems of orien- tal literature is contained in a pas sage from the Persiai poet Sa-ii quoted by Sir William Jones, te'i sentiment of which is embodied in the following lines: A-D.31.] CHAPTER V. 71 45 That ye may be the chil- dren of your Father which is in heaven : for he maketh his sun to rise q on the evil and on the good,' and sendeth ruin on the just and on the un- just. 46 For if ye love them which q Job 23.3 The sandal tree perfumes, when riven, The axe that laid it low ; Let man who hopes to be forgiven, Forgive and bless his foe. 45. That ye may be the children. This is the temper of God, and 10 re- semble Him. or to have evidence of being born of Him, we must show rfuch a disposition. " He is" kind to the unthankful and to the evil." This is shown in the sunshine and the rain, which are His. He sends daily a thousand mercies upon the vilest sinners. And as we see daily this goodness of God to offenders, we should practise accordingly. This is contrary to carnal nature. Yet this is God's plan in the world. To 6ho\v His wrath, and to make His power known, He endures with much long-suffering the ves'.^ls of wrath fitted to destruction (ji:m. 9. 22). But at the judgment He will make the closest distinction. " Then shall ye return and discern between the righteous and the wicked " (Mai. 3. 18. Matt. 25. 46). 46. For if To return good for good is natural, and a mere exchange which none are too bad to make, as it suits their interest ; but to render good for evil is most contrary to na- ture, and is the Christian's temper as distinct from the world. IT PvMi- cans. Luke says sinners. The Pub- licans were tax-gatherers, and their business was to get from every body and not to give — to take in, and not to give out ; and yet even these, who only knew of exacting dues from every man, even they would render !ove for love, and pay back in the same coki the kindness shown to them. Publicans and sinners (or ^athens) are terms often associated. love you, what reward have ve 1 do not even the publicans the same ? 47 And if ye salute your breth- ren only, what do ye more than others ? do not even the publi- cans so 1 48 Be ye therefore perfect, r rGe.17.1. De. 18.13. Lu. 6.36,40. Coll. 28. They were counted a vile class, part, y because they were covetous and ra- pacious — deceitful and cruel as a class. It is our natural pleasure and interest to love those who love us. It is our Christian duty and privilege to love those who do not love us. Otherwise, what do we more than others'? What special triumph is it over evil passions 1 What gain is our religion to us? Especially, what rcvard have we by this rule 1 What treatment could we expect ol God on the same principle 1 47. Salute. This word is often rendered greet, and sometimes em- brace, as a token of friendship anc affection. It is meant to express the common offices of civility and good understanding, being on good terms and treating kindly. If "you greet none but your friends with marks of favour, what do ye special, or extra, or beyond others, to show the power and value of your religion 1 A fol- lower of Christ is bound to do more than others, because the religion of Christ is better than others, and makes men better. 48. Be ye, tyc. This is the language of the law. Deut. 18. 13. "Thou shalt be perfect (marg. upright, or sin- cere) with the Lord thy God." There- fore adopt no such false standard as the Pharisees, who qualify the law and make it void by their traditions. Be ye consistent and complete in your pi- ety, in like manner as your Father in heaven. IT Perfect. There is nothing here to prove that sinless perfection is attained in this life. Paul con- stantly uses this term (rsXetot) to de- note an advanced, matured piety, as distinguished froui babes (r»wio») iu 72 MATTHEW. [A. D. 31, even as your Father which is in neaven is perfect. CHAPTER VI. TAKE heed that ye do not your x alms before men, to oe seen of them : otherwise ye have no reward 2 of your Fa- ther which is in heaven. I or, righteousness. Ps. 112.9. 2 or, xoith. Christ. Those were " men of full a° j." " Leaving the principles or elements (rudiments), let us go on unto perfection." Noah is spoken cf as "a just man and perfect (or up- nght, margin) in his generation," where the latter clause is explana- tory. (Gen. 6.9.) He was pious in all his relations of life. Luke reads, " Be ye therefore merciful " (6. 36). % Even as. (ixnrep., Gr.) In like manner as, fyc. We are to have a holy God — our Father in heaven — for a pattern; and we are never to rest satisfied with our attainments until we reach His spotless perfection in the heavens. " He that dwelleth in God, dwelleth in love, for God is love." CHAPTER VI. 1. Your aims. Our Lord having taught us what we are to do, proceeds now to teach us how we are to do it. Doing alms is giving money, food, clothing, or any such supply to the destitute. Those bounties to the poor which you commonly give, give with the right spirit. Our Lord would correct evil motives in doing good things. He would teach that the vir- tue lies not in the outward act, for the inward temper and aim may destroy all the goodness in His sight. " Am- bition maketh alms vain." Doing alms, or distributing supplies among the poor, to be seen of men, where the object is to make a show, and attract public notice — this has no praise- wor- thiness before God. A Christian should let his light shine. He should there- fo'e be willing that others should k; ow of his doings, for example's sake. But this is plainly different 2 Therefore when thou doest thine alms, 3 do not sound 3 trumpet before thee, as the 'hy- pocrites do in the synagc£.ea and in the streets, that Hey may have glory of men. Ver- ily I say unto you, They have their reward. 3 or, cause a trumpet to be sounded. from noising them abroad. Augus- tine likens those who boast their good deeds, to the foolish hen, who has no sooner laid her egg, than by her cack- ling she calls some one to take it away. IT Otherwise, or else, he loses God's approbation of the act. The merciful, who are humbly and heartily so, out of Christian charity, shall ob- tain mercy (Matt. 5. 7). 2. Do not sound a trumpet. This is a phrase used in many languages to express boasting and parade. We need not suppose that any trumpet was actually blown. H Hypocrites, pretenders, dissemblers, false charac- ters. The term was first used for stage- actors, who often wore masks, and whose business it was to act a false part, to assume the character of another, and counterfeit his 'conduct. It may be remarked that stage-players and gladiators were introduced to the public by sounding of trumpets. U Synagogues, and streets. Alms were specially distributed in the synagogues or places of religious concourse. The poor would flock there, naturally hop- ing for charities Irom the good. So, the lame man at the temple gate (Acts 3). In the Apostles' time, collec- tions for the poor and needy formed part of the worship on the Sabbath. The streets, also, at the corners, and where roads met, served as a resort ; and there, amongst the crowd, the utmost ostentation was shown by Itw proud and heartless donors. 51 J'/ieif reward. This noisy praise in the streets they look for," and they get it te their heart's content; and this is all they shall get. God gives them their request, but sends leanness into thoir A.D. 31.] ;hapter vi. 73 3 Eut when thou doest alms, 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 a thee openly. 5 IF 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 corners of aLu.8.17; 14.14. the streets, that they may be seen of men. Verily, I say unto you, They have iheir re- ward. 5 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, c shall reward thee openly. 7 But when ye pray, use not 6 Pr.16.5. Ja.4.6. C Ps.34.15. Is.65.24. soul (Psalm 106. 15). These cuts are taken from the plates of Kitto's En- cyclopedia, showing the postures pre- valent among the Orientals. Standing in prayer is doubtless the scriptural mode for public worship. 1 Ki. 8. 14. 3. Alms should be given in secret; that is, unostentatinv.sly , without a disposition to blaze the good act abroad. IT Let not thy left hand tnow is a proverbial phrase, to ex- press a modest privacy — not making it known even to ourselves — not mak- ing it a merit, or taking the praise to ourselves. This non-appropriation of it — this internal, humble unconscious- ness of a good work, contrasts essen- tially with the trumpeting forth of the Pharisees. Such vain ambition is to be cured by remembering God's om- niscience. He needs no proclama- tion of our good deeds to inform Him, and He looketh on the heart. He sees, and shall reward thee openly when the secrets of all hearts shall be revealed (25. 34). 5. Th* same varniug is directed against their showy habits of prayer. It is not the place that is here con demned, but the feeling that ?ives the act such vain prominence. Pomp anG parade in prayer for vain-glory is an awful abomination before God. The^ chose the most thronged places, and had no relish for secret prayer : they wished to be seen of men, so as to get the character of great devoutness and piety. 6. Thy dosd — a retired apartment for prayer. This was commonly, among Orientals, a room rising, like an observatory of a modern house, above the main building. It some- times had two or three apartments. " The little chamber " (2 Kings 4. 10), " the summer chamber" (Judges 3. 20), " the upper chamber" (2 Kings 23. la), " the inner chamber" (1 Kings 20. 30), may refer to this. It was a place for retirement and undisturbed devotion in private. Christ would teach that we c hould rather seek secrecy, than court a vain publicity. We should pray *lone, because we •u MATTHEW. [A. £>. 3 ~ain repetitions, d as the hea- then do : for they think that they shall be heard for e their much speaking. 8 Be not ye therefore like unto dEc.5.2. elK.18.26,&c. have private business with God, and every one of us must give account of himself to God. Besides, the ad- vantage is, that one alone can better command his thoughts, and pour them out more freely and fully " where none but God can hear." It is called secret, prayer, because it is secluded and apart from the notice of men. But social and public prayer are no less a duty. The main object here is to rebuke pretension and parade in prayer. We read of Christians being gathered for prayer (comp. Acts 1. 4, and 2. 1. Acts 1. 24; 12. 5, 12). In prayer we are to shut out the world and all vain thoughts. 7. Vain repetitions — an empty round of phrases recited, parrot-like, or an idle repeating of the same words, without thought. The term (baliologesete) is supposed to be taken from the primary sounds of infancy — an incoherent babble. The Old En- glish translation renders it here " Bab- ble not too much." " An endless tu- mult and hubbub of words," says Augustine, " is often substituted for the unspeakable utterances of the spirit." IT The heathen — the Gen- .iles, or the nations, as the term is, who were foreigners and aliens from the commonwealth of Israel. Jews should not be or do as the unenlight- aned heatnen. Christians should not ect like the world. It was not against repetition, but vain repetition, that our Lord here spake. This the Gentiles often practised ; and the merely for- mal among nominal Christians will often copy the Pagans. We may pray and pray again for the same thing. We may repeat our desires and words in the same prayer. This somt times is done devoutly from very earnestness, and in the way of impor- tunity. It is against idle and empty them: for your Father know* eth f what things ye have need of before ye ask him. 9 After this manner there- fore pray ye : Our s Father h /Lu.12.30. Jno.16.23-27. g-Lu.ll.2,&c. /iRo.8.15. words repeated to spin out a heartless prayer, or to make a merit of long prayer, that Christ is speaking. Those to whom he alluded calculated " to be heard tor their much speaking." Much praying is a different thing, and ia commanded. 8. A Jew ought to know and do better than a Gentile. God was his Father. How consoling to a sincere heart, that God knows its real desires, beyond the poor clothing of words. But though He knows what we need, be- fore we ask, it is right to ask what we want. God's knowing about it does not alter our duty to ask for it : and He has made His promises with this requirement, that we shall ask if we would receive. " That which is unsought would mostly remain unac- knowledged also." " Ask and ye shaL receive," is a command no less than a promise. " We are to pray," says Bengel, " not that we may teach the Father, but worship Him." 9. Here follows the " Lord's Praybr," so called because dictatea by Christ to His disciples, and so having the Lord for its author. John had delivered some frame- work of prayer to his disciples, and one of Christ's followers requested the same from Him (Luke 11. 1). This was very commonly done by the Jewish teachers. IT After this manner — like this — in this style — not as the Gentiles or Pharisees. This was in- tended as a guide, to devotion. A skeleton and frame- work of all prayer — a normal petition. Our Lord was teaching them how to pray, not what to pray. He did not mean that aU our prayers should be in these exac words. Luke has given the same pray u in different words (Luke 11) Christ and the Apostles used other words of prayer (Matt. 26 39 ; 42. 44. A.D. 3i.| CHAPTER VI. 75 which art in i heaven, hallow- 1 cd be i thy name : 10 Thy kingdom k come : thy lPs.115.3. j Ps. lit. 9; 138.20. fc C. 16.23. Re. 11.15 Acts 1. 24, 25). This should always be the substance of a well-ordered praver; brief, concise, comprehensive, and* to the point. It consists of a preface, six petitions, and a doxology, and it is found substantially in the 19 prayers of the Jewish Liturgy, except the clause, " as we forgive our debt- ors." f Our Father. God will, first of all, be owned in his true char- acter, as the paternal source of all His creatures —Creator, Preserver, Governor, Benefactor, and the cove- nant Father of believers. And we cannot go on with our prayer until we recognize Him in His endearing relations to us. We never have the heart to pray, nor can we ask aright, until we see Him as our reconciled Father in Christ Jesus. Under the old Covenant, they could only say Master; under the new, we say Abba Father (Rom. 8. 15. John 1. 12). It is our Father, not my Father. It is meant to be the prayer of brethren, who in Christ are knit together into one boay, adopted in Him into the same family. IT In heaven. Most Exalted, the High and Lofty One. This expresses utmost reverence, and acknowledges His omniscience, om- nipresence, omnipotence, and all His loftiest attributes. (See Psalms 2. 4; 115. 3.) This address was common in the Jewish prayers with the same meaning ; yet God is every where pres- ent as a spirit, and a dispenser of spiritual blessings to His worshippers. " Where two or three are gathered together in my name, there am I in the midst of th^m," &c. His glory is such that the " heaven of heav- ens cannot contain Him" (2 Chron. 2. G). We are thus taught to look for God, not in ourselves, but out of and above ourselves. '• This is a protest," says Augustine, " against panihei:-tie notions, against all philo- sophical schemes, of the identity of will be done, in earth i as it is in heaven. 11 Give us this day our m dai- ly bread : IPs. 103.20,21. mPr.30.S. Is. 33 16. our spirit and the Spirit of God." The Spirit witnesseth with the spirits of believers that they are the children of God. IT Hallowed be thy name. Let that whereby thou makest thyself known be held sacred, kept holy, and every where revered. God's name means ; ' His titles, attributes, ordi- nances, words and works;" because a name is that whereby any one is made known ; and this first petition begs that God and all divine things may be held sacred, venerated and adored among men and in all the universe. We are, first of all, and in all our conduct, and all our prayers, to have respect to God's glory. To keep the Sabbath holy is to hallow it; and so of all that belongs to true re- ligion. % Thy kingdom come. The kingdom spoken of in Scripture, is the king lorn of Christ — the reign ot grace which He has set up in the world, called the kingdom of heaven, and the kingdom of God. This petition recognizes His Divinity, and shows that He is to be regarded as one with the Father. Let Satan's kingdom be destroyed, and the kingdom of grace be advanced, ourselves and others brought into it and kept in it, and let the kingdom of glory be hastened (see Shorter Catechism). Men op- pose this kingdom because they dis- like its holy restraints and pure gov- ernment, and so they help on the king- dom of Satan by serving sin. The darkness, degradation and vices of heathen countries show that this king- dom has not come among them, be- cause it is " righteousness, and peace and joy in the Holy Ghost" (Rom. 14. 17). We can help forward every Christian enterprize as we have op- portunity and ability, and we can always put up his petition, and so we can extend the kingdc m by our la- bours and our prayers. IT Tlvy will be done. God's will is the only true 76 MATTHEW. ! A. B 31 12 And forgive us our debts, n ss we forgive our debtors : n C. 18.21-35. Lu.7.40-48. standard of conduct lor all creatures; and on this fallen earth we must have from Him tne power to do His will. We must pray for ability " to know, obey, and submit to His will in all things, as the angels do in heaven." The Scriptures contain His will as here spoken of. We are to seek the circulation of the Scriptures, and their widest influence, and the most com- plete subjection of men to their divine rules. Most men seek their own, not the things which are Jesus Christ's. Yet, if they had their desire, it would end in their own ruin not only, but in that of the universe. On the other hand, if God's will were done by all as by angels, this earth would be like neaven, where the angels dwell. They do His will most perfectly (Psalm 103. 20). And we are here taught not to be content with doing our duty *s others do it, but as angels do it jtehap. 5. 48). We are to aim at being perfect, " like as our Father in heaven " and " *lie angels in heaven are perfect ;" and we are to pray that more and more God's will may be every where and in every way obeyed. Christ had a human will subordinated to the Divine will in Him, yet not abolished by it. 11. After having first sought the glory of God in our petitions, we may pray even for bread. Whatever we need for our daily sustenance we may as-k of Him. Unless He favour us, we cannot obtain a morsel by greatest industry and toil ; therefore we ought dai!y to' thank Him for all that we get. We should feel this dependence upon Him for every thing, and we should desire to receive every good gift as from His hand, even though we may earn it from others. Every good gift is from above., and cometh down from the Father of lights. Jas. 1. 17. This brief prayer covers all temporal mer- cies, and includes all that we need ask. Such a style of petition for earthly things, fames is moderation. 13 And lead us not into temp- tation, but deliver us p from oC.26.41. Lu.22.40,46. pjno.17.15. IT Daily. This word means essen tial — sufficient for our support. Luke says, " Give us day by day our daily (or sufficient) bread."" It is meant to include all daily supplies, as well for the body as for the soul. This whole prayer is meant for more than one. "'Our Father " — " give us " — " forgir - us" — "deliver us," &c. ; and being here set forth for a style of daily prayer, we are taught to pray socially, day by day. This can be done in the family ; and it is daily, family prayer that seems supposed here, where the family head asks daily for such boun- ties as are needed. " Having food and raiment, let us be therewith con tent" (1 Tim. 6. 8). Daily piety is requisite — we are to live daily and hourly upon God. 12. Debts. In Luke another word is used, which reads " trespasses." That is here the meaning (see vs. 14). The Scriptures often speak of sin in this light. Trespasses, or sins, are debts. Sinners are debtors. They owe God vast amounts of love and service, which they have never paid Him, and never can pay. "WhatshaK I render unto the Lord for all his ben- efits toward me " (Psalm 116. 12). To forgive a debt is to free the debtor from payment, and blot out the charges against him. God forgives the debts or sins of His people, by blotting them out, and not remember- ing against them their iniquities, of which they repent. Christ has satis fied the claims of Justice for all who trust in Him, and He can claim for- giveness for all who are His, while i; is all of grace to them. He has taken away the condemnation (Rom. 8. 1), and now God can be just and yet jus- tify. Reference is here made to daily trespasses, for no man liveth and -sin- neth not. IT As we forgive. We must be able to say, as it reads in Luke, " for we also forgive." Our Lord dwells here on this duty (sea- vss. 14 and 151 God confines us m 8t A. D. 31.] CHAPTER VI. 77 evil : for thine « is the king- dom, and the power, and the glory, for ever, Amen. specially and solemnly here to the great gospel law of forgiveness. Our forgiving others will not, of itself, save us ; no virtue can atone, and no worship is acceptable with hatred or ill-will in our hearts, or wilful quar- rels with others (vs. 23); and no praver for forgiveness need be offered unless we are ready to forgive. Matt. IS. 35. Mark 11.25,96. So Christ has joined together this important duty of forgiving others, and this most important prayer of a sinner to be for- given. Christ, in tbrgiving us, sets us 'he most perfect example of forgiviz£ injuries. " How terrible may this praver become to us (says Augustine), if we be unforgiving." We are taught, in all our prayers, to examine veil our own tempers. How import- ant to put up this prayer in the right spirit! If we are unforgiven or un- forgiving, we must surely perish! " Depart from mc, ye workers of in- iquity" (Matt. 25). This petition alludes to daily trespasses as the bread to daily bread. How can perfectionists use the Lord's prayer 1 1 John 1. 8. 13. Temptation. Let not our course lie through temptation. Christ was led up by the Spirit into the wilderness, to be tempted — yet He was tempted K oj the devil ;" and in the execution of His official work, His mediatorial course was marked out through that held of trial. And as we know our sinfulness and weakness, it is fit that we should not ask forgiveness for the past, without imploring this exemp- tion from trial for the future. This is an implied confession of our frail and erring nature, and of our imper- fect state. It is the sin of many that they do not dr^ad and deprecate temp- tation, but rui into it. If they prayed against it, as Christ has taught, they would be more watchful of it (Matt. 26. 41). The young are especially exposed. Voting professors of Christ of en fall Gay amusements and vain 14 For if ye forgive men their trespasses, your heavenly Fa- ther will also forgive you. companions surround them, and they apologize for these allowances. They often feel strong, and think there is no danger; but they run into the temptations, and are led astray by an enticing world. There is no safe rule but this — to dread and pray against all forms of temptations, and so to deny ourselves those occasions, compan- ions, and employments which are calculated to ensnare our souls. " As strangers and pilgrims, abstain from fleshly lusts that war against the soul." 1 Pet. 2. 11. IT Evil. Literally, "the evil;" that is, the evil or dread ful consequence of temptation. Or, it may mean, " the Evil One," Satan (Matt. 15. 19. 1 John 2. 13), and so include all sin and misery in the wi- dest sense. We may and ought tc pray for deliverance from all that be- longs to sin. God alone is the De- liverer. To be delivered or set free from our evil natures, from Satan's snares, from sorrow, and suffering, and sins, is matter for daily prayer. Sin is the greatest evil, and the source of all beside. Christ has come to bring us deliverance from the bond- age of corruption, into the glorious liberty of the children of God. H Kingdom. He ,- e follows the doxolo- gy, ascribing to God all the power to perform these things, and all the praise and glory for their perform- ance, and from it. IT Amen. This word is from the Hebrew verb, to be firm, sure. It^means, so let it be! or, may it be made sure! It is added at the close, to express the strong desire of the petitioner for all that he has asked. It is a form of subscription and seal set to the prayer, confirming it as the hearty wish of the suppliant, or it is a general enforcement of Ihe re- quest. Such phrases are common — as in memorials to government we say, " So your petitioners will ever pray." This word, aiken, though often spoken lightly, is properly a 78 MATTHEW. [A. 1) 31. 15 Bat if ye forgive rot men their trespasses, neither will your Father forgive your tres- [ asses. r 16 *![ Moreover, when ye fast, loe not, as the hypocrites, of a sad countenance : for they dis- figure their faces, that they may appear unto men s to fast. Ver- r Ep.4.31. Ja.2.13. sIs.5J.3ur regeneration. .An unforgiving spirit has no evidence of pardon from God. 16. Moreover, w/ien ye fast. The great Teacher here lays down again the doctrine of sincerity and sim- plicity in religious devotions, and ap- plies it to fasting, as He had done to alms and prayer. This alludes to tneir private and voluntary abstaining from food. The Jews had four an- nual fasts, anil ma y private fasts. ily 1 say unto you Tney have their reward. 17 But thou, when thou fast est, anoint thine head, and wash thy face ; 18 That thou appear not unto men to fast, but unto thy Fa- ther which is in secret : and thy Father, which seeth in seer* 1 *. shall reward thee openly. The Pharisees fasted twice a week (Luke 18. 12), to wear the appear- ance of extra sanctity and devotion. This was on the second day of the week, when Moses ascended Mount Sinai, and on the fifth day, when he came down. If A sad countenance, More literally, a scowling face — a sul- len, morose look. UTAcy disfigure. They spoil the appearance of their faces, neglecting to wash, and comb, and anoint themselves as usual — throwing ashes and earth upon their heads. They strove to I ok as squa- lid and wretched as possible. The Searcher of hearts knew that their object was only to ,^ypear self-denied, humble, and devout in the sight of men. 17. Anoint thy head. It was their custom to washat every meal, and to anoint freely with olive oil, except on days of fasting. Christ teaches that they should not make such alteration in their appearance, but anoint and wash as usual, having for their ob- ject, not to show themselves to men as fasting, for this is hypocrisy and mockery, bu: to appear acceptably before God. In all these preceps. Christ would guard His disciples against a vain show and empty pa* rade in their devotions and duties. 19. Christ had enjoined sincerity toward God in almsgiving and fast- ing — in charity to others and piety toward Him. He had also taught them to pray and how to pray. Now he proceeds to discourse against worklliness, which is so hostile to benevolence and corfidence in Him. We should not see* indenendence of A. D. 31. CHAPTER VI. 79 19 1 Lay nc t up Tor vour- Belvcs treasures upon « eartn, where moth and rust doth cor- rupt, an 1 where thieves break through and steal : 20 But lay up for yourselves treasures in u heaven, where neither moth nor rust doth cor- t Pr. 23.4. Lu.18.24,25. He. 13.5. His providence, or prefer earthlv to heavenly wealth. — If Treasures. Val- uable articles — money, raiment, ccrn, wine, oil. This was the wealth of the rich in the East. The language here is, Do not treasure up treasures, or store away stores for yourselves upon earth — that is. Do not make it your chief aim to hoard up large possessions here below. The great hinderance to spirituality is worldli- ness. IT Upon earth. This is not ihe place lor laying up possessions — because it is full of destructive agents, moth, rust and robbers. KMoth. Asa principal article of wealth was in good- ly garments and changes of raiment, and as moth is a small worm which ruins clothing, it is meant that their possestions are perishable, and will be destroyed. 1T Rust. By the rust that destroys metals, is meant that which wouid render their other valu- ables worthless. In general, it alludes to the gnawing tooth of Time. All earthly treasures are liable to perish by treachery of men, disasters of Prov- idence, and their own perishable na- ture. They shall fade away and fail at last, and often while the owners are alive. " Riches take to them- selves wings." IT Treasures in hea- ven. Provide for your soul's inter- ests. This is more than the body. Lay hold on the hope set before you. Sit your affection upon things above. Seek an inheritance incorruptible and andefiled. Heaven is the place for laying up an enduring portion. These treasures are such, and the place is euch, that they can never be invaded, much less destroyed. God offers to lake into His own secure keeping feat whi'h vve olhe-wise could not I rupt, and where thieves do not break through nor steal : 21 For where your treasvr>5 is, there will your heart be also. 22 The light Of the body is the eye : v If therefore thine eye be single, thy whole body shall be full of light : uls.33. 6. Lu. 12.33,34. 1 Ti 6.19. vLu.11.34,36. retain. We are charged to send it before us to that world where we are certainly going, that we may find it there. 21. The heart will be where the treasure is. This duty is urged here, from the consideration that the heart will cleave to the treasure wherever and whatever it be. We may know where we have our treasure laid up, if we notice where our affections are set. The heart follows and fixes on its treasures, whatever they be, 01 wherever. " If riches increase, set not your heart upon them." We should employ our earthly treasures in heavenly deeds of benevolence and piety. And we should take care of ou? hearts, for they shall be corrupted and worn by cleaving to earthly treasures, We can properly and safely cleave only to that which is true and eternal, " Keep thy heart with all diligence, for out of it are the issues of life." 22. The light of the body. All light enters by the eye. Every thing de- pends upon the condition and action of this organ. This is an adage. Our chief impressions abroad in the world depend upon the eyesight, what the eye is set upon, and what it sees, and how. Our actions mostly depend on this. IT Single — simple, set on one object, or seeing clearly and not con- fusedly. The eye, here, is the inten* lion or motive. In general, it means the disposition. IT Full oj light. " Lucid as if all an eye." — Bengel. All your actions should be well advised, and full of wisdom and spiritual un- derstanding in the knowledge and service of Christ, by having the eye singly or supre lelv directed upon Divine things ;( This one thing I 80 MATTHEW. Ik. U 3 23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light do." " Looking unto Jesus." So racers run with an eye singly on the goal. This singleness of purpose and feeling makes our course straight and plain. 23. Evil. As a single eye is good, so an evil eye is double. '"' A double- minded man is unstable in all his ways." A blurred or double sight sees nothing plainly, but all confus- edly, and the result will appear in all the conduct. IT Darkness. Igno- rance and sin belong to a depraved aim, and an unfixed and wavering sight. " Having the understanding darkened — being alienated from the life of God through the ignorance that is in them because of the blindness of their hearts." (ch. 20. 15. Eph. 4. 18. Deut. 15. 10. Prov. 25. 6.) There is no security for holy living out in the utmost singleness and steadfastness of purpose to serve God, and in the fixedness of thought and faith and affection upon things above. IT The light that is in thee. The light of understanding and conscience. The conscience enlightened is God's command within us. If this be dark- ness, how total is the darkness, and how dreadful and how fatal. " Even their mind and conscience is defiled." Sin darkens the mind more and more. Men are totally depraved. Sin is not merely in the act, but in the nature. It is not merely in the will, but in the eye. Having the understanding and conscience darkened, they plead a kind of Divine authority for sin, and then how great is the darkness — they even walk by darkness — are guided by a wrong light — the torch-light of Judas. Spiritual light is imparted only by that power which made the light of the natural world I > shine out of darkness. Sinners are blind to their own interest and duty and des- tiny; •' having eyes they see not" the plainest * ruths of God's word and providence. Paul was chosen as a I messenger of truth to open the blind I that is in thee be iarkness, how great is that darkness ! 24 T No man can serve two eyes. " The love of money is the roct of all evil." Covetousness leads men into a snare, and when wealth is so avariciously sought after, it stands in the way of seeing any thing else. So it blinds men. As to earthly and heavenly wealth, we do supremely seek alter one or the other, even as a servant cannot hold himself at the call of two masters, and cannot be said to render both his service, be- cause each master requires all. The parable of the unjust steward (Luks 16. 1-3.) was spoken by our Lord, to impress this sentiment. On verses 19-34, Observe (1 } Worldliness is the great hinderannt to spirituality and the opposite fcc internal purity. It is contrary Jc the spirit of prayer and true benevo- lence, as just insisted on by our Lord. (2.) Laying up, as opposed to distrib- uting, and laying up for self, instead of dispensing to others and using lor the Lord, are here condemned (vss. 19 and 20). Laying up earthly treasures instead of heavenly, is the evil — and usually the result is an aim to be in- dependent of God's providence, so as not to plead the fourth petition, "Give us day by day our daily bread." It seeks at length to live on something besides God! It lays up the sources of disappointment. It isjaying up of our valuables upon earth, where every thing is unsafe. Moth and rust are there, and the valuables that are treasured up are of themselves per- ishable. There are destructive agents, as insidious as the moth; and there is the element of corrosion in their very nature, just as some metals rust foi want of use. And there are thieves besides ready to steal valuables of this kind — robbers, whose occupation is to plunder such stored treasures. Spir- itual treasures laid up are cut of sucn reach in heaven, '■ an inheritance in- corruptible and undefiled." Hence our true wisdom is to make such an investment, which is so superior m A. D. 31.] CHAPTER VI. 81 masters : * for either he will hate the )ne, and love the oth- er ; or else he will hold to the one, and despise the other. Ye cannot x serve God and Mam- mon, to Lu. 16.13. X Ga. 1.10. 2 Ti.4.10. Ja. 4.4. itself, and so much more safe from harm. And as to our hearts (vs. 21), there is this moral objection against having our valuables in such worldly goods. Not only is it not real estate, it is not fast property. But as the heart of the worldling cleaves to the ob- ject of affection and aim, the heart itself will suffer injury by holding to such perishable and unworthy objects. It will be more and more corrupted and worn. For such " love of money is the root of all evil, which while some coveted after, they have erred 5om the faith, and pierced thcivsclvcs through with many sornncs." Covet- ousness is idolatry, and it leads to disobedience of God, and often, also, to dishonesty toward men. Hence the next (vs. 22) : If the heart be simple and single, the whole mind will be illuminated and luminous to others. This sincerity or singleness of service as unto God is taught in regard to alms and fasting and prayer in the first part of the chapter, and it is essential. But in dt.iiUc- r .eeking (vs. 23), as of God and mam- mon, there is all the warping of judg- ment and bending of principle and stretching of conscience that belongs o a worldly, avaricious course. All s darkness — conscience is darkened -the mind is not clear — the soul is n darkness — the life is dark. The :andle which God has given to shine, s put under this bushel measure. '.Hien a man at length valks by dark- vess — a depraved conscience directs liira : " a deceived heart hath turned him aside, so that he cannot deliver his sinil, nor say, Is there not a lie in my t;g)it hand." We cannot be both world y and heavenly. We may jrnow v\ here our treasure is, by mark- ing whtre our heart's affections are 25 Therefore I say unto 5011, Take no thought y for youi life, what ye shall eat, or what ye shall drink ; nor yet for your body, what ye shall put on. Is y l Cor.7.32. Ph. 4.6. set. We may so live as to lay up treasures in heaven, even as the world- ling daily stores away his empty treasures on earth. 24. The essential difficulty and felly of attempting this double service are here pointed out as a warning. The man will either hate Satan and love God — or else he will hold to Sa- tan and despise God. IT Mammon. This is a Syriac word meaning riches or worldly lucre. To serve mammon, is to labour for it as a servant labours for his master ; to be devoted to gain, and to have the heart set supremely upon the world, making every thing bend to the attainment of property, The poor may be as worldly-minded and avaricious as the rich. To serve God is to obey him, to labour for his cause, and to have the heart set upon Him — to regard His will in all things, and to devote ourselves to the prac- tice and pursuit of godliness. We may know whether we are servant3 of the one or of the other, by observ- ing the course of our thoughts anc desires and actions, and watching which object we are wont to prefer. " To whom ye yield yourselves ser- vants to obey, his servants ye are to whom ye obey." Rom. 6. 1G. We should serve God and not mammon and we should do it by studying tc know our duty from His word, and by striving daily to follow His com- mandments, setting our affectiems upon things above and not oq things on the earth. 25. Take no thought for } our life. Be not over-anxious about your liv- ing — livelihood. So the English word thought is used by our translators in 1 Sam. 9. 5. for over-solicitude, and it is found with this sense in the old tiglish writers. Parkhurst oays, the 92 MATTHEW. [A. D. 31. not the life more than meat, and the body than raiment? 20 Behold the fowls of the air : for they sow not, neither do they reap, nor gather into barns ; yet your heavenly Father z feedeth Greek terra in its derivation means a distracting, heart-dividing careful- ness. It is the same word in Phil. " Be careful for nothing," and our Saviour's" word to Martha, " Thou art careful and troubled about many things." This is the enforcement of the precept against worldliness and worldly-mindedness, in the former verses. This command does not for- bid a moderate and well-regulated attention to our worldly interests, but instead of such an over-solicitude for this world's goods as would crowd out divine things, or make them subordi- nate, we are to look more to God, and trust more in his power and promi- ses. The scriptures often exhort to diligence in our worldly pursuits (1 Tim. 5. 8. 2 Thess. 3. 10. Rom. 12. 11). As the early disciples often forsook all to follow Christ, they would have grievous cares. 25. Is not the life more than meat ? If He can give you life, He can give you means to support it ; and would He furnish the greater, and not the less ? Is not the life more important in His sight than the food it requires? And did He not give you life, the greater blessing, without your care, and what value is raiment in com- parison with the body itself? It is not all of life to live. "A man's life consisteth not in the abundance of the things which he possesseth." Is there not every encouragement to ex- pect His care for your bodily wants, ancf 'o look to Him accordingly ? The idea is that He has given you life, and a body without your care. He will give you food and raiment which are the lesser gifts ; and food and rai- ment He gives to the fowls and lilies, and s lall He nut much more, to you 1 u Man must be sent to school to the &>wl J of the air." Henry. them. Are ye no "nu:-h better than tl ey ? 27 Which of you by taking thought can add one cubit unto his stature ? Z Job 38.41. LU.12.24.&C. 26. As to food, a very plain case, which all can behold, and most fit to inspire confidence in God, is His care of the birds. He provides for them — furnishes their food — they seldom or never starve in hardest weather — no famine reaches them. See Psalm 147. 9, where the term is ravens (which Luke uses), and as some think because the young ravens are immediately deserted by their parents, and must be specially provided for by God. This would make the case more marked. It applies to all birds. And the argu- ment from less to greater holds here as before. We are better than th* birds of the air, not as serving God better, but as of more importance in the scale of being — having souls, and being immortal. Trust in Christ. 27. The next argument is from the fruitlessncss of such over-anxiety. What can it accomplish at best? Suppose you indulge such distracting solicitude, what can you achieve with it all ? IT For which of you by taking thought — with all his thought and anxiety. A striking question is here put to show how utterly vain it is to fret and drudge independently of God's providence. Who can add to his stat- ure or height by any amount of pains- taking or anxious endeavours? Who can make himself a cubit taller than he is ? How impossible! God has this matter entirely in His hands, and it is a thing which no one ever at- tempted, so utterly is it beyond oui reach. IF One cubit. From 18 to 22 inches. Originally it marked the length of the arm, from the elbow to •the farthest point of the hand. The word in Latin means the lower ana (See Deut. 3. 11.) This is not a dis- tinct item of care proposed as rank- ing with food and raiment, but a ques* lion put, to show the folly of selt-d»> A. D. 31.] CHAPTER VI. S3 538 And why take ye thought 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. pendence and distracting care from not putting trust in God, the sove- reign disposei of all. Therefore it need not relah to the measure of life, which, as Bengel remarks, is not measured by cubits. A cubit to the Uat.ure, is put, as the most impossi- ble thing — for it were impossible to add an inch! Yet the height is " thai which is least" Luke 12. 26. 28. As to raiment or clothing, the argument is taken from God'"s care of the flowers and fields, in clothing them with their verdure and beauty. ■ H Consider, or attentively survey them. They do not toil or labour. They use none of the means for their clothing which men employ. Who arrays them, or beautifully dresses them'? Kings of the East wore very pch and elegant robes of purple and white. And Solomon, we know, had great splendour in his court. But Lwen he, in all his most gorgeous ap- parel, was not as splendidly clad as :he lily. The lily of Palestine is a beautiful scarlet — its size about half the com on tiger-lily — the flowers are turban-like. It grows in the lo- ;ality where Christ delivered His dis- course, and it blooms at the very sea- son when this sermon was supposed to have been delivered. Kitto. He is over all, God blessed forever. 30. Wherefore. If such care is taken for clothing the short-lived grass that grows to-day, but to-mor- low is burned for fuel, how much more will He clothe you 1 How little consequence what clothing the grass of the fiold has '{ The grass is a term E&ed in me East to include flowers and herbs, and every thing in the field 30 Wherefore, if God so clothe the grass of the field, which to- day is, and to-morrow is east into the oven, shall he not muhc more clothe you, O ye of little faith? 31 Therefore take no thought, 8 saying, What shall we eat I or, a Ps. 37.3; 55.22. 1 Pe.5.7. but trees. Where fuel is scarce, with- ered stalks and dried grass are used for the fire. In these countries, also, baking is done by heating an oven with such fuel. A hole is dug in the earth about the size of our common ovens, and paved with stones. When these stones are heated by the fire, the ashes are removed and the dough is spread upon the stones. These ovens were most commonly in use (comp. Ezek. 15. 4). They had a way of baking also on the heated sand, and they used portable ovens made of clay or plates of iron. IT Muck more. This refers to the certainty, not to the quality of the clothing. Here we may have rude apparel, and yet be faithfully clothed. In heaven our raiment shall be more splendid than Solomon's. IT O ye of little faith. Such undue anxiety for our temporal affairs shows a want of trust in Di- vine Providence. If Christians con- fided more in Christ, believing in His universal power and care, an I rely- ing on His abundant promises, and living on His covenant, they would not give \ravfc r T»ch distracting anx- ieties. And Christ complains most of our not trusting Him fo r all things. 31. Therefore. Do not \ /orry about food and clothing. We must have cares, and we should be careful. But we have no right to fret and teaze ourselves about these matters, that are so in the hands of God. We must own His supremacy and trust His fatherly covenant love. 32. Gentiles. In Luke it is " Im nam tions of the world" — the unenlightened heathers. The Jews, who knew at the true God, ou^ht to livo diflerenajf 84 MATTHEW. [A. D. 3i. What shall w« drink? or,\Vhere- •vithal shall we be clothed ? 32 (For after all these things do the Gentiles seek :) for your heavenly Father knoweth that ye have need of ail these things. 33 But seek ye hrst b the king- dom of God, and his righteous- ness ; and all these things shall be added c unto you. ftlTi. 4.8. C Le. 25.20,21. 1 Ki.3.13. Ps. 37.25. Mar. 10.30. from the dark pagans who were igno- rant of His providence, and bowed down to idols. But above all, Chris- tians should remember that their own Father in Heaven knows all their wants, and can supply them, and can they not confide in His love 1 33. Seek first. Instead of caring supremely tor your daily living — /bod and raiment — give first attention to the religion of Christ ; seek it dili- gently and earnestly — make it the first concern. Strive, above all things, to embrace the offers of the Gospel, and to become interested in Christ by ap- plying for His righteousness, and as well for the holiness which He re- quires as for the pardoning grace which He provides. Seek the merit of His death, and the spirit of His lite, and the only justification by His plan of grace. Then you shall be inter- ested in His covenant, which covers all good things, and even " our daily bread," for which Christ had just taught them to pray. " No good thing will He withhold from them that walk uprightly.* Psalm 84. 11. 34. For the morrow. Do not give yourself such excessive anxiety for the future here. God has furnished prom- ises, exceeding great and precious, to satisfy us about this ; and to-mor- row belongs to itself. Let it alone to itself. If it bring its own cares, it vml also have its own supplies. Do not borrow trouble. To-day's troubles are snough for to-day, and :very day has sufficient cares lor itself without ad ling those of to-morrow. Besidr^, to ni'.rruw may find us in eternity 34 Take therefore nc thought for the morrow : for the morrc w shall ti.ke thought for the things of itself. d Sufficient unto the day is the evil thereof. CHAPTER VII. JUDGE e not, that ye be not judged. 2 For with what judgment ye judge, ye shall be judged ; and dBe. 33. 25. He. 13. 5,6. eLu.6. 37. Ro. 2. 1 1 Cor. 4.5. CHAPTER VII. In the last paragraph our Lord discoursed about Divine Providence and grace — showed the wisdom o.' trusting in Him, and the folly of vex- ing and perplexing our minds too much with earthly cares, apart from Him, when the soul is so much more important, and faith so much more excellent. We should cast all our cart, upon Him, for He careth for us. 1 Judge not, that is, rashly or harshly, or hastily, for the sake of judg- ing — or with a spirit of severe judg- ment. This applies to backbiting and slandering the character and conduct. The Pharisees were notoriously prone to this, and it is a natural disease. We may form opinions of others, but not censoriously, or enviously, or un- fairly. It is unkind and unjust to harbour such judgment, and in true piety there is a disposition to be leni- ent toward others' faults, remembering our own. We have no right to injure the character of others by any such criticism or disparaging opinion with- out a necessity, and to gratify a bad feeling toward them. It is especially odious where it is in a way of pharisa- ical self-sufficiency. ^ That ye be not judged. One reason why we should abstain from any such treat- ment of others is this : that if we judge them, we may expect the like our- selves. And the presumption is ai! against us in exercising such a tem- per, and God will judge us with the severity of Hi? law for such a mali- cious feeling and p r aetiee. Luke adds the positive duties of gi\ing and for A. D. 31. J CHAPTER VII. with what measure ye mete, it [ hold, a beam is in thine own 85 shall be measured to you again, 3 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye 1 4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye : and.be- /JU. 1.7. giving. IT For. This is a proverb which was common among the Jews, and expresses the sentiment just no- ticed in the preceding clause. Men will deal out to us the same kind of judgment which we pass upon others, and God also will visit us accord- ingly. Even in this world, He treats men. often, as they treat others. (See Isa. 33. 1.) Haman was hanged on the gallows he had prepared for Mor- decai. Esther 6. " As I have done, so God hath requited me." See the case of Adom-bezec (Judges 1. 7). And especially when we condemn in others the same sins that we ourselves com- mit, we condemn ourselves most se- verely (Romans 2. 1). Christ con- demns our taking satisfaction in judg- ing others, and our indulging sin in ourselves ; for these things commonly go together. 3. And why. It is unreasonable. This refers to a proverb common among the Jews and others, about men who censured their neighbours and were more grossly guilty them- selves. IT Mote. The merest straw or splinter, as opposed to the beam. The mote was the lightest, tiniest chaff. HThe beam, was a huge tim- ber. How is it, asks our Lord, that vou look at a neighbour, and see sharp- ly the smallest offences or faults of his, and do not see your own disposition or conduct I In the very temper in which you judge him. there is a more grievous wrong, than the small fail- ings which you find out in your neighhour. We should first corre;t our own faults, because only then can we consistently criticise others eye ? 5 Thou hypoc/ite, first cast out the beam s out of thine ov.n eye ; and then shalt thou see clearly to cast out the mote out of thy brother's eye. 6 U Give not that which is holy unto the dogs, neither h cast fi-Ga. 6.1. hPr. 9. 7,8; 23.9. (comp. Gal. 6. 4). In Luke we find this enforced by a parable, " Can the blind lead the blind V 4. Thy brotfier — or neighbour, fel- low-man. What consistency is there in offering to correct the fault of an- other, and behold you are more in fa ult 1 Such censoriousness God hates. 5. Hypocrite. See note on eh. 6. 2. He is a hypocrite in pretending to be so much better than he is, covering his own faults, while he sets himself up as a judge of others. IT See clear- ly. Correcting his own failings first, especially his bad tempers, he will get rid of an evil eye — the beam will be re- moved, and he can better see to inspect others' characters and conduct. He will judge mere tenderly and truly : and finding out his own failings, he will judge most moderately and mod- estly. Luke adds the doctrine of a tree and its fruit as a safe rule of judg- ing— yet we are to consider one an- other, to provoke unto love and good works in a Christian, mutual watch and care. 6. Lest all judging might seem pro- hibited, our Lord here teaches that we should not expose our religion to the scorn of bad men. " Let not your good be evil spoken cf." And in judging others, we must still consid- er dogs as dogs, and swine as swine, in self-defence, otherwise sacred things will be abused by being held indis- criminate. While we are not to be too severe, we aie not lo be too 'ax in judgment. Here are two adages or common sayings which our Lord ap- plies to this subject.^— fT That which is holy — sacred things. «•' The holy MATTHEW., [A D. 31 ye your pearls before swine, lest they trample them under their feet, **J turn again and rend /ou. 7 ^1 Ask, ai d it shall be given you ; i seek, and ye shall rind ; knock, and it shall be opened unto you: iJs,55.6. Lu.18.1. thing" under the Old Testament, was the flesh of the altar. IT Dogs — and swine are the profane and sensual, or the malicious and debased. Dogs are they who turn the grace of God into lasciviousness. In our judgment of others, we are not to be so lax as to consider dogs or evil- workers, as holy. 'See Phil. 3. 2. " Beware of dogs.") See Rev. 22. 15. " Without are dogs." We are not to give such offensive and malicious people a good character, nor apply the promises indiscrim- inately to them, lest we may wound the cause of religion. Nor are we to 2xpose sacred things to the ill-treats menl or abuse of outrageous and im- pious men. 2 Pet. 2. 22. Matt. 15. 27. There is nothing here to excuse such as fear to rebuke iniquity or re- fuse to engage in active duty — unwil- ling to testify for Christ. By neglect- ing altogether the rules of prudence and sound judgment, we might rudely cast the doctrines and precepts of re- ligion before the most debased and grovelling men, only to have these pearls trampled on, in common with the filth of the sty. Pearls are pre- cious stones taken from shell-fish of the oyster species. Pearl oysters are found in clusters, on rocks or pearl | banks in the Persian Gulf, and near Ceylon and Java. By " ymir pearls'' are here meant the privileges and doc- trines of their religion. Matt. 13.45. 7, 8. Ask. Fundamental directions are now given, and the discourse is summed up. These are the summa- ry commands and promises in regard to prayer. There are three various | assurances here to encourage prayer ; and prayer is a 'ending duty. In the Lord** piaver He had jus/ given an 8 For every one t:iat asketh J receiveth ; and he that seeketh k findeth ; and to him that knock- eth it shall be opened. 9 Or what man is there of you, whom :f his son ask bread, will he give him a stone ? .7 Ps. 81.10,16. Jno.14.13,14; 16.23,24. 1 Jno.3.22; 5.14,15. A:Pr.8.17. Je.29.12,13. idea of what is to be asked for ; and we are to ask with earnestness, dili- gence and perseverance, as these words would seem to indicate. Tc ask signifies a personal address. We must believe that He is. To seek, sig- nifies an object earnestly in view. To knock signifies an application at the door, and an embrace of the prom- ise in the appointed way — (" We have boldness and access with confidence by the faith of Him." Ephes. 3. 11, 12.) K Seek. Search for Di- vine things. They are hid to the nat- ural heart. " The secret of the Lord is with them that fear Him." " Then shall ye find me, when ye shall search for me with all your hearts."- ■ II Kiw-.k — that you 'may enter by the door. . John 10. Make application to Christ to be admitled fully into the mysteries of His kingdom. 2 Cor. 6. 18. Luke 13. 25. You are brought to the very door of heaven by the Gos- pel. Knock for entrance. It is not enough to say our prayers. We must ask with a view of receiving — we must seek as those that are anxious to find — we must knock with impor- tunity as taking no denial. See Luke 1 1 . 8. Tf For every one. For strong- est encouragement, we are now point- ed to the grace of our Heavenly Father as it is actually experienced among men. " The Lord is nigh unto all them that call upon Him." " Whosoever shall call upon the name of the Lord shall be saved." This is the established rule of His grace; and this is the fact attested by all ex- perience. Praying men and seekers of God do receive and find. Psalm 22. 26. Yet it is to be remembered that if we ask not with filial cor.fi* k. D. 31] CHAPTER Vli. 8T 10 Or if he ask a fish, will he give him a serpent? 11 If ye tl en, being e^il, know how to give good gifts imto your children,i how much more shall your Father which is in heaven give good things to them that ask him 1 12 Therefore all things what- ZLu.ll.ll.&C. dence (" Our Father") and with hu- mility (" Thy will be done") the prayer is not complete : remembering always to lay every thing at the feet of Him who has all right, and whose is " the kingdom and the power and the glory." See Jas. 4. 3. Observe, prayerless men are found out by their lack of graces. As they have not the spirit — so they cannot have asked. 9. Or what man. Our Lord choos- es farther to illustrate and enforce this by the conduct of parents. What father will so badly treat a child's re- quest as to deny him what he needs — o{ to give him what is evil. God will withhold no good thing from them that walk uprightly, and blessed is the man that trusteth in Him. so as to look to Him for blessings, and leave Him to judge of what is best. 11. Evil. Naturally corrupt- -as listinguished from the heaverrly Fa- ther, who is essentially holy. How much more shall God show pa- rental affection toward the prayers of them that ask Him, than earthly parent* who are naturally evil. This freeness and fulness of the Gospel Dffer, must leave men utterly without excuse. Why should they be prayer- less or godless 1 IT Good things. (Luke 11.13. 'The Holy Spirit.') The gift of the Spirit includes all good. Tne meek shall inherit the earth. 12. Therefore. One of the closing deductions oi our Lord is this golden rul-2 of the Gospel. T-his stands, here, for a summary of our relative duties, as th v die taught in the moral law. This, therefore, at the same time, con- cludes His teaching on these points soeverye would that men should do to you, do ye even so t3 them : for m this is the law and the prophets. 13 1" Enter ye in n 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 : tti Le. 19.18. Ito.13.8-10. Ga. 5.14. n Ln. 13.24. here, and proves what he set out to establish (ch. 5. 17), that He " came not to destroy the law but to fulfil." Every one can tell how he wishes to be treated by others — kindly and with allowance for his faults. He carries this rule, therefore, within him, anc 1 has no excuse for neglecting or vio- lating or misunderstanding it. Let him treat others kindly, and with al- lowance for their faults, as Christ has taught. This is the sum of the law and the prophets, as to our relative duties, and the world would be peace and happiness and good-will, it this rule prevailed in its true spirit among men. But all this has a special con- nexion with the Gospel plan — as fol- lows : 13. Our Lord exhorts men beyond all their mutual moralities to embrace Ike Gospel. And here He distinctly teaches that to enter the gate of life, *a something besides the cultivation of such mutual kindness and good-wul This entrance, therefore, is to be their great business. The gate is not an easy, '-ait a difficult passage, because of our evil hearts. In the Gcspel plan of salvation there is but cne way, and one gate. " I am the way " — " I am the door," of the sheepfold (John). The gale of the city (Reve- lation). — 1\ Strait, narrow. The word is sometimes mistaken for straight — direct, or not crooked. The reference is here to the narrow gate .-'or foot- passengers in wailed cities, as distin- guished from the bread, double, pub- lic gate for vehicles, processions and the crowd. Such a gate was some- times called the needle's eyi — a* bei&tf MATTHEW 1 K. D . 31 14 ' Because strait is the gate, End narrow is the way, which leadeth unto life ; and few c there be that find it. I Or, how. c.20.16 ; 25.1-12. Ro. i 27,29. •lie most limited opening — which a .oaded camel of course could not pos- sibly get through, but would need to take the other and wide gate. And the difficulty would be as well in the back as in the burden. (See ch. 19. 24.) At a wedding feast, also, the entrance was by a narrow wicket gate, at which the janitor sat, to ad- mit one at a time, that only guests might enter; and that there each man might get his wedding garment as furnished by the lord of the feast. TT For wide is the gate. The common course of carelessness and sin is roomy. The entrance is wide. It is easy at the opening. People enter it most naturally; and the way itself is broad. It gives license to the carnal heart. But just so certainly does it lead to destruction — " everlasting de- struction from the presence of God." All unrenewed men walk in this way. A change of heart and life is requisite tor salvation. " Thou wilt shew me i,he path of life." 14. Unto life. The life eternal in flory- everlasting salvation — the per- fect day to which the path of the jusi leads. Our evil hearts, low de- sires, and carnal principles, make ihe way difficult. " If the righteous scarcely be saved," &c. (1 Pet. 4. 18). But because it is wisdom's way as our only proper course, and highest inter- est, it is pleasantness and peace. So few find it because '.hey are " alien- ated from the life of God. through the ignorance that is in them, because of the blindness of their heart" (Eph. 4. 18). Gibbon boasted that Christ's golden rule could be found substan- tially in Isocrates 400 years before. But it l : not the same. That only taught to qvoid doing others the inju- ries which we would not have them io to us. It said nothing of this ac- tive love. And if it were fully the 6am 3, it would only be found to be the I5^[Bewaroof falsepiophets,? which come to you in sheep'a clothing-, but inwardly they are ravening i wolves. pDe.13.1-3. Je.23.13-16. Uno.4.1. q Ac.20.29-3l. old precept which this very passage declares it to be — the substance of " the law and the prophets." As to the strait gate, Augustine here makes use of a legend concerning the artifice by which the serpent was believed to get rid of its old skin, by forcing itself through some narrow aperture, and so leaving behind the old, and com- ing out in all the splendour and fresh- ness of the new. Trench. 15. On this vital subject of salva- tion, they had need to be cautioned against false directions, else they might mistake the way — and follow the broad instead of the narrow. There is great danger of the wide gate. f False proplicts. False teach- ers might boast that they were the few in the right. By prophets were originally understood, those who fore- told future events. They were also teachers. Here the caution is against those who teach falsely about the fu- ture, " who prophesy smooth things" (See Jer. 23. 17. 26). IT Sheep's clothing. The false prophets not im- probably clothed themselves with a cloak made of sheep skins, or of the fleece roughly made up, to imitate the garb of the true prophets. The idea is, they come to you in the garb of meekness and sincerity and harm lessness, in the very dress of Christ, who is the Lamb, claiming to teach of Christ and to teach like Him. — IT Ravening wolves. They are really the very opposite to what they pretend — rapacious — insincere and mischiev- ous. As wolves, instead of being sheep, tear and devour the flock, so these are the bitter enemies of Chris- tians, and would ruin them if possi- ble. We should beware ot such as- teach untruth and error. It is a iMse charity to be indiscriminate in so vi- tal a matter. We may judge tsuallj of doctrines from their effects upon the life. \ve are to be most panicu A. D. 31.J CHAPTER VII. 89 1G Ye shall know them by their r fruits. Do men gather grapes of thorns, or figs of this- tles 1 1 7 Even so every good tree 8 bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a re. 12.33. *Lu.6.43,45. lar, for the gate is strait — most nar- row. The way is most precise, as well as most private. 16. Their fruits— conduct. The teachers themselves commonly show the effects of their faith in their con- duct. This is natural, as that trees should yield their own fruit and not another kind. Yet in so judging, we are to " beware of the leaven of the Pharisees and the Sadducees, which is hypocrisy." The pure word of God circulated in the scriptures, will serve to confound error of every kind. 17, 18. Even so. It is so in vegeta- ble nature. You can tell a tree from the fruit it bears, and so you can tell a teacher from the fruit his doctrines yield ; and so you can tell every good man from his habitual good actions. As a corrupt tree of bad nature and qual- ity brings forth an evil kind of fruit, so a bad doctrine brings forth bad re- sults. Error cannot save men. So '.he natural, unrenewed heart must bhow itself somehow in the life. It is not possible in the nature of things that it should be otherwise. " The carnal mind is enmity against God, and is not subject to the law of God, neither indeed can be." Augustine says, on this subject, " I praise the fruit of a good work, but in faith I acknowledge the root." The degen- erate tree is nnt capable of restoring ifself by its own unaided pr wer. The law (if human living is as Ji-3 law of fruit-bearing trees, thrt according to their kind, so they must produce. Isolated acts of men may seem every way rij/htous, while they are not corrupt tree bring forth good fruit. 19 Every i tree that bringeth not forth good fruit, is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them. 21 IT Not every one that saith unto me, Lord, Lord, u shall en- tc.3.\0. Jno.15.2,6. Wls.48.1,2. C.25.11,12. Lu.6. 46; 13.23. Ro.2.13. Christian. The question cannot be upon detached doings. But was the man righteous 1 Was the tree good I Leaves may deceive often from a close resemblance. But what is the stalk and the root 1 Has there bee". a positive engrafting inio Christ 1 19. Hewn down. So in Matt. 3. 10. Repentance and regeneration are ne- cessary, because the heart is naturally evil, and there must be a radical change. " And now the axe is laid unto the root of the trees." The wild and bitter stock that was removed from Eden, can only be restored by being grafted anew upon one of that stock from which it originally fell, and by this re-engrafting becoming partaker of the better life. Trench. 21. yot every one. Christ, as the great searcher of the heart, will dis- tinguish. Not all shall enter into life who profess Christ, however re- peatedly and loudly and familiarly saying. Lord, Lord, as though they were His followers. He demands a profession of His name, but those who have only this, He will exclude and reject. Those who enter, must do the will of God, must be His obe- dient and faithful disciples. The workers of iniquity are unfit for hea- ven, because that is a place of per- fect obedience to His will, and true Christians pray daily that they may do His will on earth as it is done in heaven. Those who do not sincerely aim to do and submit to His will in all things, do not belong to Christ. («' He that doeth the wili of God, tna same is my brother " &c.) 90 MATTHEW. [A D. 31 ter into the kingdom of heaven ; b it lie that doeth the will of r.iy Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied v in thy name ? and in thy name have cast out dev- ils ? and in thy name done many wonderful works ? 23 And then will I profess un- to them, I never knew you : depart from me, w ye that work iniquity. 24 1" Therefore * whosoever .heareth these sayings of mine, and doeth them, I will liken him unto a wise y man, which l'Nu.24.4. IK. 22.11, &c. Je.23.13,&c. Ac.19.13- 15. 1 Co. 13.2. wPs.5.5. c.25.41. Re.22.15. X Lu.6. *7,&C. y Ps.lll. 10; 119.99,130. 22. In that day. The day of final and general judgment, see Luke 13. 25. Though they may have done all these things that seem so religious, yet they have an evil heart of unbe- lief, in " departing from the living God." It is not merely what we have done, but what we have been that shall be required. 23. Profess — openly declare. TT / never knew you : never approved or rec- ognized you as my followers. This is the sense of the word in many pas- sages. Ps. 1. 6, &c. 1 Cor. 8. 3. f Depart from me. Unbelief departs from the living God — refuses to" fol- low, obey, and love Christ. And so unbelievers must forever depart — must go down to their destruction from the presence of God, and from the glory of His power — outcast " into outer darkness." 24-27.. Christ closes this sermon on the Mount by an impressive and r orcible comparison. He was the great Teacher of unadulterated truth, and they should carefully distinguish His teachings from those of false pr< phets, who should plausiUy come to them, ready to dece've and devour. built his house upoi k 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 found- ed upon a rock. a 26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish a man, which built his house upon the sand : 27 And the rain descended, and the floods came, and the winds blew, b and beat upon that house ; and it fell : and great was c the fall of it. 28 UAnd it came to pass, when Jesus had ended these sayings, z Ps.92.13-15. a lSa.2.30. Je.8.9. b lCo.3.13. C He. 10.26,27. To hear these doctrines of Hi°,, which he had just taught, and to obey them, is the only true wisdom. We are building for eternity — and how fool- ish is that man who builds his house upon the sand. He has no founda- tion. Every Jew could understand the simile. In that country they were liable to sudden and heavy rains, which would swell the Jordan, and its overflow, rapid and powerful, would sweep away every tenement situated on its banks. ^T Rains, winds and floods, make it wise to build on a gcod foundation, to "lay up in store a good foundation against the time to come.-' We are all liable to afflictions, sudden fears, and death : and the man whose hopes are at loose ends, and on a sandy foundation, nru'jt expect his house to fall. This is the case of unconverted sinners. Their destruction shall come as a mighty whirlwind (Prov. 1. 27), and it shall be great because it is the soul's eternal loss. None are safe whose hopes are not built on Christ, the Rock of Ages. Some have a secre f . hope, but cannot give a reason of it. They should look well to its grounds. A. D. 31] CHAPTER VIII. !>J (lie people were astonished d at his doctrine : 29 for he taught them as one having authority, and not as the scribes. d Je. 23.29. Mar.6.2. 28. His doctrine. His sayings or teachings. 29. Having authority. As having the right to say what is truth. Not like the Scribes, telling what the Jew- ish Rabbins or doctors taught. The Scribes were the Jewish lawyers, as 'he term indicates, who had to do with the Scriptures — to copy and preserve them. Bat Christ's teaching was like that of a master who owned none higher than Himself, and who, in all His words and actions, plainly show- ed His inherent authority to speak, both as lawgiver and interpreter. The ruin of those is great who, under the teaching of the Gospel, refuse to hear and obey. Observe : Tlirce principles are laid down in the Sermon on the Mount : (I.) True happiness is not where the world would place it. ch. 5. 1-17. (2.) The Gospel establishes the Law. ch. 5. 17, to ch. 6. (3.) A mere outward religion is vain. ch. 6 to ch. 8. fv) 33. The healing of a Leper.] Galilee. Matt. I Mark. I Luke. I John. 8. 2-4 I 1. 40-45 I 5. 12-16 I It would seem, from comparing the narratives, that this case of a leper is briefly introduced here by the way, without regard to the time and order of events. It is probably the same as Mark and Luke record, which seems to have belonged to our Lord's tour in Galilee, previously to this, but is mentioned here by Matthew briefly, in passing. St. Ambrose has called this chapter, a chapter of miracles. Observe, they were wrought at very different times, but Matthew collects them here into o.ie narrative. 2. A hper. Luke has it, " a man full of leprosy." The leprosy was a distemper of the mos< loathsome kind, CHAPTER VIII. EN he was come down from the mountain, great multitudes followed him. m 2 And behold, there came a and broke out on the skin ultimately, sometimes after being for years in the system. It came out in blotches, mostly circular, like a ring-worm. It formed at length into scales, and sometimes covered the body with a dry and white scurf. It has its name from a Greek word lepis, signifying a scale. There were the strictest laws for keeping separate from it — as the garments, Levit. 13. 47, and houses, Levit. 14. 34 — and in its worst tbrms it was deemed incurable by human means. The symptoms of the dis- ease, and the Mosaic laws respecting it, are found Levit. 13. and 14. It was a striking emblem of the malady of sin. It was sometimes inflicted by God as a special and signal judg- ment. Numbers 12. 1-10 (Miriam-), a Kings 5. 27 (Gehazi). 2 Chron. 26. 16-21. The disease as known at the' present day, commences by an erup- tion of small reddish spots grouped toge-ther in a circle. Presently a thin whitish scale forms, glossy like ising- glass, and falls oft. The circles spread out to a larger size. They are commonly as large as a shilling, or larger, but increase sometimes till they are broad as the palm of the hand. The disease of leprosy was the greatest ceremonial uncleanness un- der the Mosaic law. There was no final excommunication but for lep- rosy. He that was leprous all over was pronounced clean, becau >e all the poison had come out. If he had yet any live flesh that showed not lep- rous, he was unclean. The priests could not be tainted with it, for they were judges of it. From the strict regulations for keeping aloof from leprosy, it has generally been though I to have been contagious. But this is disproved from abundant facts the exclusion being wholly regulated by the Mosaic law, and not observed M MATTHEW. IA D. 81, leper a anil worshipped him, Haying. Lord, if thou wilt, thou canst make me clean. 3 And Jesus put forth his aMar.l.40,&c. Lu.5.12,&c. where the law did not rule, and the priests who came in contact with it so much, being exempt. As it was a most loathsome' disease, it was em- ployed as a special symbol of sin, and sign of its consequences — and these strict regulations were meant to train the people to the great idea of separation from sin as the foul malady of the race, and of a great deliverer being needed who could cure us only by taking our flesh. " Touch not the unclean thing" (2 Cor. 6. 17). What a strik- ing ordinance was this ! The cure could be effected not by any human means, but simply and only by God's expressed pleasure. " Am I a God — to recover a man of his leprosy 1" (2 Kings 5. 7.) The Jews termed it the finger of God and the stroke. Hence, that " the lepers are cleansed" is a striking mark of the Messiahship(Matt. 11.5). it generally affects the knees and el- bows before it spreads. The spots usually appear first on the face. There were three species known among the Greeks, and three kinds are mentioned under the same gene- ric term (balucrclh), a white or bright spot. It is hereditary to the third or fourth generation. One may live with it for twenty or thirty years or more. This disease is found to be quite different from that generally known as leprosy in the books of travellers, prevalent in the middle ages, and later in Europe, disappear- ing about the 17th century. Kilto " W. A. AT." 2. Worshipped Him. Mark says, "Fell on his knees." Luke, "He fell on his face." The term in- dicates the outward posture which denoted reverence. And such pos- tures were common in Eastern coun- tries, as we fin J olten in the Old Tes- tament. See Cut, Matt. 2. 11. W Lord, if Hum wilt. He ascribed to Christ lie ability. This was part of hand, and touched him, saying, I will ; be thou clean : and immediately his leprosy was cleansed. his worship. So we are taught in the Lord's prayer to ascribe the kingdom,, power and glory to God, and to regard His will as supreme. "Thy will be done." He believed in Christ as hay- ing the power to heal him, and he ac- knowledged Him as sovereign in all his mercies, and made application on these grounds. Observe : He did not keep aloof because Christ could do with him as He pleased. The sov- ereignty of God is no bar to our ap- proach, for we have His offers and promises, and are warranted to trust in Him confidently. 3. Touched him. He will use means — the touch and command. " He is able, He is willing, doubt no more." We need faith in God the Holy Ghost in all His office work. IT 1 'will. Here Christ asserted that diseases are sub- ject to His will. His power of course must be divine. The leper acknowl- edged this, and Christ here claims that His will and command are all that is needed to make the incurable leper clean. And so the result showed. How readily does Christ grant every humble request. This is symbolical of His power over sin, and of His readiness to deliver from its curse. 4. It was the rule under the Mo- saic law, that a man cured of lep- rosy should first present himself to a priest, with a sacrifice of thanksgiv- ing (Lev. 14. 4). Naturally the man would have gone blazing abroad his cure. But the Levitical ceremonies were not yet repealed, and Christ would have this command first attend ed to. H See. From Mark I. 45, we learn that Christ was obliged to refuse publicity, because of the crowds that sought' His miracles and left Him no opportunity to teach and preach; and that by this man's sound ing abroad his cure, He was obliged to withdraw to a desert place. Be sides, the time had not y^t come tat A. D. 31.] CHAPTER VIII. 93 4 And Jesus saitn unto him, See thou tell b no man ; but go thy way, show thyself to the priest, and offer the gift that Moses commanded c for a testi- mony unto them. 5 And when Jesus was entered into Capernaum, there came b c.9.30. Mar.5.43. c Le.l4.3,&c. His public manifestation as the Mes- siah. We are taught to signify our gratitude by careful obedience, rather than blind and headlong zeal. The man was to go and report himself at Jerusalem, according to the com- mand, even before he should report the matter to others. Some have a religion which obeys natural impul- tes rather than Divine commands. Some people hope they are religious without attending to the appointed ordinances of God's house. Some think it of little account to join the church. But God has appointed His ordinance as a public testimony most important to be made at once. Mark telis us how Christ's work was hinder- ed by this leper's disobeying His com- mands. How many hinder His work by neglecting the public ordinan- ces. IT For a testimony unto t/tem — priests and people. T'he priest was to examine the case and publicly at- test the benefit received from God, so that the miracle might be prop- erly certified and circulated, and the nan be restored again to society. The Jewish Rabbins allowed that curing lepers should be a characteris- tic of the Messiah. And the testimo- ny therefore was to reach both priest and people for their conviction of Christ's claims. When a man is con- vened from the powei of Satan unto Gci, it should be made public in the appointed way, for the sake of others. This testifies against them. & 42. The healing or the Centu- rion's servant. — Capernaum. Ma.r | Mark. I Luke. I John. o. 5-13 I I 7. 1-10 I 5, 6. And when Jesus had entered into Capo'nau/n. The Evangelist here unto him a centurion, '• beseech ing him, 6 And saying, Lord, my ser- vant lieth at home sick of the palsy, grievously tormented. 7 And Jesus saith unto him, I will come and heal him. 8 The centurion answered and d Lu.7.2,&c. takes up the narrative. This was the first event after coming down from the mount near Capernaum. Luke records it alsu. IT A Centu- rion. This was a military officer among the Romans. As the name imports (the Latin centum meaning a hundred), it was lh»; command of a hundred men. A Roman military force was stationed in Judea because it was now a province of the Roman Empire. It is not a man's occupation but his faith that gh es him standing before God. IT Beseeching. We must come as supp lants, needy and anxious. IT Lord. The word here would seem to mean sir, as usee 1 by a Roman. IT Mil se vant. The Cen- turion shows great regard for his ser- vant, being evidently anxious about the case, and taking the same steps, which he would naturally have done for a child. Good masters will pray for their servants, ?nd strive to do their souls good. We ought to be- seech Christ for others, especially for our own house. 1T Lieth at home. The word intimates the sevei ity of the disease and the infiimily consequent upon this reduced siate. IF Sick of the palsy. See note, en. 4. 24. 7. I will come — literally, 7" am com- ing, and will heal him." It falls in with God's eternal j urpose, to hear prayer and to grant salvation. So it proved. What free grace! What full offices ! Christ uad only to sig- nify His willingness and this would secure the result. He could even heal him on the way to the house, as He ready did. This prompt reply of Christ :o the request of this stranger, who was probably born a pagan, and not a Jew, showed His gracious rea- MATTHEW. [A D. 31 said, Lord, I am not worthy e that thou shoulde-st come under my roof: but speak the word only, f and my servant shall be healed. 9 For I am a man under au- thority, having soldiers under me : and I say to this man, Go, and he goeth ; and to another, ePs.10.17. Lu.15.19,21. /Ps.33.9; 107.20. diness to bless. It displayed also His conscious Omnipotence, who at His will could heal and save. Christ has now come — to Christ we may apply. 8. This gracious language of our Lord was humbling to the Centurion. He had great faith, for he could be- lieve in Christ's ability to heal by l word, and now he felt the grace of Christ expressed to him. And this faith affected his views of himself; for he began to feel how unworthy he was to have his house honoured with Christ's presence. Such is the result of genuine faith upon our esti- mates of self, producing the deepest hu- mility. So Job (42. 6), " I have heard of Thee," &c. Others said he was worthy (Luke 7. 4), but he himself thought he was not. Christ's offers of love abase him and overcome him. He feels that this love is too much, and casts himself upon Divine power. 9. / am a man under authority" &c. I am a man of subordinate rank, and yet can order my soldiers who obey "me at a word. But Thou, who art Supreme, canst command even diseases and they shall obey Thee. " What manner of man is this, that even the windf and the sea obey Him'?" Being under authority, he knew also what it was to be commanded and to obey with strict military pre- cision and promptness. He had ex- perience of this in both ways, and he saw that Christ had absolute author- ity over disease. How blessed to have Christ's word enough for us. to fly to the power of it, and have it carry Divine authority for cur sal- vation. Come, aid he ^ometh; and tc my serva.it, Do this, and he doeth it. 10 When Jesus heard it, 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 h gc. 15.28. ftls.2.2,3. Lu. 13.29. Ac. 11. 18. Ep.3.6 Re.7.9. 1 0. He marvelled. He expressed as- tonishment or admiration. It was a remarkable instance of one not a Jew, showing the strongest confidence in Christ's ability. It was more signal and illustrious than any instance among the nominal Israel. His faith was probably of a saving nature. And this is the first case of conver- sion on record among the Gentiles. We learn that while the Jews thoughl this man worthy (as we find in Luke 7. 4), on account of his good decds t Christ judged of him by his faith and humility. A sense of uc worthiness should never keep us back from Christ, and will not, if we have right views of Him ; we shall cast ourselves on His sovereign ability the more Ave distrust ourselves. " I am not worthy, but Thou canst perform by a word." Parents and householders who have heard of Christ, ought to seek His blessings on their families and ser- vants. And as all disease and dis tresses are at the command of God we ought to mark in all our lot His providence, and cast all our cares submissively on Him. We should adore the sovereignty of His will, and in all our prayers should say, " Thy will be done." IT In Israeli— among the Israelites or Jews. Jacob waj called Israel (see Gen. 32. 28). mean- ing Prince of God, because in prayer he prevailed with God. And so his descendants are called Israel anc Is- rael ites, after this patriarch of the J aws. 11. Many shall come. That the C«;n- tu ion was a true believer, and had saving faith, and that he was the A. D. 31.] CHAPTER VIII. 95 many shall come from tile east j and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of : heaven : 12 But the children of the kingdom f shall be cast out into outer darkness : there shall be weeping j and gnashing of teeth. i 0.7.251,23. j C. 13.42,50. first instance of conversion among the Gentiles, would appear from this declaration of our Lord. This case should not be alone. The Gentiles should yet be converted in large num- bers, from the east and west and from all quarters of the globe, lsa. ib. 6; 59. 19. IT Shall sit down with — as at a meal. This is the sense of the word. The benefits of the Gospel were commonly represented by the provisions of a feast. Matt. 26. 29. Luke 14. 15. And this would naturally conciliate the Jew to the Gospel, that it would bring him into happy communion with the patriarchs of his ancient religion. 12. The children. The child of any thing is a phrase in Hebrew, ex- pressing the special property which such an one has in the thing speci- fied. So in Greek, as in Luke 10. 6, ,; The Son of Peace." So children of disobedience (Ephesians 2. 2). Here those are meant who have special property in the kingdom, i. e. the Jews, to whom it naturally be- longed (Rom. 9. 4), and to whom the kingdom had eome by hereditary descent, through their fathers. To them " pertained the adoption," &c. They were born into it, and to, them it specially belonged by natural as- sociations, and they were related to it by outward covenant. So the bap- tized children are now called " the children of the church." In Acts 3. 25, the Apostle says to the Jews, " Ye are the children of the prophets and of the covenant which God made with our fathers," &c. IT Outer darkness. As Abraham and others are representrt as sitting down to a 13 And Jesus said UlllO the centurion, Go thy wzy ; and as thou hast believed, sg be it done unto thee. And his servant was healed in the self-same hour. 14 1" And when Jesus was come into Peter's house, he saw his brilliant feast, splendidly lighted at night, so those who are excluded are described as being thrust out in the midnight darkness, which reigned out" side. They were to have the very opposite portion. So the rich man is described as lifting up his eyes in tor- ment and calling upon Abraham ia heaven. Darkness is the scriptural image of perdition. It signifies the confinement and distress of a dungeon, the shutting out of cheerful light from the soul, and the shutting up of souls to all the deprivation and despondency and despair of the black- ness of darkness forever. There shall be 'sorrow and torment there which words are unable to portray. See ch. 13. 4-2, 50. Luke 13. 28. Acts. 7. 54. 13. As thou hast believed. According to his faith was his success. This is the Gospel rule — not on this ground. but in this measure. The healing was performed at once, and his faith was doubtless strong as the grace was signal, and the result sublime. Faith is the measure not the merit (Ps. 33. 22). " Let Thy mercy O Lord be upon us, according as we hope in Thee." This narrative differs somewhat from that of Luke, but only as the different Evangelists naturally dwelt upon dif- ferent points or narrated dijferent fea- tures of the transactions. [ ^ 31. The healing of Peter's wipe's -mother, and many othsrs. — Capernaum.] Matt. I Mark. I Luke. IJcltn. 8. 14-17 I 1. -29-34 I 4.38-41 I Here Matthew brings in another j event withoutreoard to the order. This j miracle occurred, as we learn iroiu 96 MATTHEW. [A. D. 31, wife's mother laid, * and sick of a fever. 15 And he touched her hand, and the fever left her : and she arose, and ministered unto them. 16 When the even was come, they brought unto him many i that were possessed with devils : A; Mar. 1.30,31. Lu.4. *Mar.l.?2,&c. Mark and Luke, just after Christ had called Simon and Andrew. Mark's narrative of it leads us to infer that it was on the Sabbath day. immedi- ately aftei coming out of the syna- gogue, where a demoniac had been healed. See § 30 of the Harmony. Also that it was at the house of Si- mon Peter and Andrew his brother, whom He had lately called. " Anon they tell Him of her" Blunt notices a coincidence in pi oof of the veracity ot'ihe Gospels, that Matthew and Paul both speak of Peter as married (J Cor. 9. 5). From th ; s raising of Peter's wife's mother, it is incidentally sig- nified that Peter had a wife, which Paul's statements corroborate. Ob- servk, The Papists claim that Peter is the head of t.ieir church, and yet they forbid the clergy to marry. How could he be a Ijishop or Pope if he was married 1 Or how can they for- bid marriage if he was their head and married 1 How inconsistent is such a system with the Scriptures! They who give heed to the doctrine of devils forbiu to marry. 1 Tim. 4. 1-3. And in n, airing out testimony of a miracle, wjuld it have been re- lated of a person who did live or had lived (Pe;er's w.l'e's mother) if there was intent to deceive 1 The miracle here consisted ir. Christ's healing by a touch, for a miracle is a supernatu- ral work, a suspension or contradic- tion of nature's laws. It is »a won- derful result effected by a power that is utterly beyond that of man. This healing by a touch is a Divine ope- ration, because it is not in the power of man, nor Ls it according to the on- stitution a^id course of nature. JNo- and he cast out the spirits with his wc rd, and healed all thai were sick : 17 That it might be fulfilled which was spoken by Esaias m , the prophet, saying, Himself took our infirmities, and bare our sicknesses. m Is.53.4. 1 Pe.2.24. tice the immediate effects of Christ's cure — " Immediately the lever left her ;" — and the striking results, " She arose and ministered unto them ' Her gratitude included Christ. 16. When the even v:as come. This being on the Sabbath, which they kept from evening to evening — the Jews awaited this time when the sa- cred day was ended, to bring their sick (Luke 13. 11). Or they might have come after sunset, because the heat of the day would have proved too oppressive to the infirm. Ob- serve, This showed the fame He had acquired among the people and theii faith in His healing power. So His fame should spread in the case of every conversion, that many may be induced to apply. " He healed all that were sick." This illustrates His abundant grace. How compassion- ate and kind to sinners. Who need fear to apply 1 " Come unto me all." " For every one that asketh reeeiv- eth." His word has healing Dower. 17. That it might be fulfilled. Isa 53. 4. IT Himself. Christ Himself Matthew, writing for the Jews, aims to connect Christ's doings with their own inspired prophecies, and so to identity Him to them as their Mes- siah. " He that put a way sin by the sacrifice of himself," and " bore our sins in His own body on the tree," undertook to put away all the fi'vits of sin. This is the connection of His healing with His atonement. Fie aimed to remove the curse and restore the ruin of tb : fall. He took oui in- firmities and bare our sicknesses, ..d king the curse and bearing tK- col. demnation ot our sin " ia his own A. D. 32 ] CHAPTER VIII. 97 18 ^T Now when Jesus saw great multitudes about him, boly," even in numberless physical sufferings. It may be expressed more generally, " He bore our griefs and carried our sorrows." This Hebrew clause in Isaiah is precisely rendered by the Greek in Matthew here. He took a large share of human woes of every kind, sympathized in the suffering, and provided for the cure. His atoning plan provides as well for the body as the soul. The old ver- sions read, " He took on Him our sick- nesses," &c. We can suppose that He was a man of pain and ailment in the flesh, so far as would not interfere wkh His active labours. We know not how He was at Nazareth, the greater portion of His life ; but then? is authority for saying He "waswitn- out form or comeliness." " His coun- tenance was marred more than the sons -of men." In the Jewish Tal- mud is this striking passage : " What is the name of the Messiah ! Some say Leprous. According is that ' surely dp hath borne our sicknesses,' &c", and Messiah sitteth in the gate of the city. And by what sign may he be known 1 He sitteth among the dis- eased and poor." It is also said in the Zohar, " That all the diseases, griefs and punishments due to Israd shall be borne by Him." His taking our nature and taking such active part in relieving our woes, is not mere hu- man sympathy, but belongs to His mediatorial work. This lively feel- ing for our sicknesses, and this prompt End effectual cure of all that were brought, show the reality of His re- § 43. The raising of the Widow's son. Nain. § 44. John the Baptist in prison, sends Dis- ciples to Jesis. — Galilee — Caper- naum? § 45. Reflections of Jesus on appealing to His mighty works. — Capernaum. § 46. At Simon the Pharisee's table, Jesus is anointed by a woman who had been a sinner. — Capernaum/ . . . § 47. Jesus, with the Twelve, makes a sec- ond circuit in Galilee. ... 9 he gave commandment to de- part unto the other side. medial work for sinners, and the hear- ty interest He has taken in the redemp- tion of men. In undertaking our sal- vation He took our load of woes a man of sorrows. The contemplation of our woes was a living pang to Him — Christ's rule in healing seems to have been to cure applicants and such as He met, where it was ask- ed for. This was in accordance with His redeeming plan : " for ev- ery om, that asketh receiveth." Ob- serve, The worst cases He can cure as well as any : even the pos- sessed with devils, along with the sick. Our relatives we should bring to Christ's attention. We may go to Him for ailments of the flesh, and for woes of the spirit, for it is His part to cure them both. His control over dis- eases should satisfy men of His higher work and of all His Divine claims. Note, That between verses 17 and 18, there intervene, in the proper or- der of the history, 3 chapters of events, as recorded in thellth, 1 2th and 13th chapters. This crossing the lake (vs. 18), was after a second circuit in Galilee, and after speaking the seve- ral parables near Capernaum. (See the Harmony.) In ch. 13. 1, we find our Lord seating Himself by the sea-side, giving instructions, " and great multitudes were gathered togeth- er unto Him," &c. (vs. 2). This ex. plains His giving order here (ch. 8. 18), " to depart unto the other side" od account of the multitudes. Jar.n. Matt. Mark. Luke. 7. 11-17 11. 2-19 11.20-30 7 . 13-35 7. 30-60 8. 13 «8 MATTHEW. [A. D. 32 19 And a certain scribe came, | 20 And Jesus saith unto him, and said unto him, Master, I n The foxes have holes, and ihc will follow thee whithersoever thou goest. n Lu.9.57,58. birds of the air have nests, but the Son of man hath not where to lay his head. §48. g55. The healing of a Demoniac. The Scribes and Pharisees blaspheme. . Galilee. The Scribes and Pharisees seek a sign. Reflections of our Lord.- - Galilee. . The true disciples of Christ His near- est relatives. — Galilee At a Pharisee's table, Jesus denounces woes against the Pharisees and oth- ers. — Galilee 52. Jesus discourses to His disciples and the multitude. — Galilee 53. The slaughter of certain Galileans. Parable of the barren Fig tree. . Galilee. 54. Parable of the Sower. Lake of Gali lee, near Capernaum ? 55. Parable of the Tares Other para- bles. Near Capernaun ? Jesus directs to cross thk Lake. Incidents. — The Tempest stilled. Lake of Galilee. Matt. 12.22-3? 12.38-45 12.46-50 13. 1-23 13.24-53 8. 18-27 Mark. 3. 19-30 3. 31-3£ 4 1-25 4. 26-34 4. 35-41 Luke. 41.14-15 • 17-23 11, 16 24-36 8. 19-21 11.37-51 12. 1-59 13. 1-9 8. 4-18 8. 22-25 9.57-62 John 18. Great multitudes. They came to Christ in crowds, having beard of his healing powers. Some came from curiosity ; others came to be healed, or to bring their sick for His cure. He was now at the Lake of Galilee, at or near Capernaum, which was at the north-west coast of the lake or sea. He wished to go to the other side. Observe, the train of in- termediate events. The incident does not connect immediately with the pre- vious verses. He wished to go to the other side of the lake ; accordingly we find Him next at Gadara, on the oppo- site or south-east side (see vs. 28-34). He proposed this movement, not to get rid of applicants, but to avoid the suspicion of fomenting disturbance. II 3 also loved to withdraw when He had accomplished His work. 19. A certain scribe. A scribe was d writer and teacher of the law : i. e., a Jewish lawyer He came doubtless, as the reply would intimate, from interested and mistaken mo- tives ; from worldly ambition or, like others, for the loaves and fishes of trie miracles. Such d ; *splays of preroga- tive, and crowds of adherents, were likely to attract such followers. He proposed to throw in his lot with such a wonder-working personage, and go with Him to his place of destination. 20. Our Lord meant to warn him of his mistake, in thinking that he should have earthly ease and privilege from following Him. Even the foxes and birds had belter lodging than He. Christ had a home in Nazareth, be- fore He entered on his ministry; buC now He was a sojourner and wan- derer. How little we know of our hearts ! Christ can tell us of them. Some are leady to profess religion with an understanding of temporal case. Christ proposes the cross. He who re- jects it cannot be His disci ole. IF The Son of man. See 16. 13. This is the title which Christ usually gave to Himself So it occurs sixty-one times in trie Gospels. It is a strong assertion of His proper humanity, and of His having a peculiar interest in A. D. 32.] CHAPTER VIII. 21 And another of his disciples said 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. 23 1 And when he was entered man. Yet if He had wished to own Himself a mere man, this would have been constrained and unnatural. He was the son of Joseph, the son of David, and also the Son of God; yet His peculiarity was this, that such an one as He should have become man. Therefore He uses the title as distin- guishing Elim, c< The Word was made fleshy He was " found in fashion as a man," He is called the Son of man, because He has a human nature ; the Son of God, because He has a divine nature; and He is as really God as He was seen to be man. Yet these natures He has mysteriously united in one person, just as Father, Son and Holy Ghost, are one God. How ashamed and grieved should we be for our sins, when we find that Christ un that account had so lowly a con- dition! and how thankful to Him should we be, and willing to serve Him by all manner of self-denial, when we find Him undergoing such hardships for us. Si. And another of his disciples. This alludes to another request made at the same time (Luke 9. 6.1), to bid a fare- well. It is supposed to have been one of Zebedee's* children. See Blunt, Matt. 4. 31, note. From the narrative in Luke 9. 59, it would seem ihat this was one who at Christ's call to fol- low Him made this reserve about what seemed a special filial duty. Suffer me — give me this permission. First — before following, or as a first obligation, before the confmand of Christ should be obeyed. Elijah per- mitted Elisha to go and bid adieu. 2*2. Let the dead. Even his I mos' sacred duty as a child, should give way to Christ's call. " They left tlieir'r.ets and father." " He that 99 Lis disciples fol» into a ship lowed him. 24 And behold, p there arose a great tempest in the sea, inso- much that the ship was covered with the waves : but he was asleep. p Mar. 4 37,&C. Lu.8.23,&c. loveth father or mother more than me is not worthy of me." " Seek first the kingdom of God " is the only rule. Enough can be found to do such services who are not inclined tu " follow me." Let the dead in tres- passes and sins, who are not of my disciples, attend to this business, ana bury the dead. That belongs to a de- partment quite apart from yours. You have no concern with that now. Leave it to those who belong there. This is a kind of proverbial expression. Let the dead in sin have to do with the dead under sin. You have higher concerns. Luke says he was ordered to go preach. The duties of this life, our own families, are not to be neg- lected, but when Christ calls we are bound to fallow, no matter what may stand in the way. And as there can be no higher claims upon us than this, we must forsake father and mother, if need be, for His sake. If they would hinder our following Him, we must separate from them, rather than from our Lord and Saviour, and His work. This was really a case of half-way service and compromise ; for in Luke it is added, in conclusion; " no man having put his hand to the plough and looking back, is fit for the kingdom of God." 23. A ship. — A fisherman's boat. Mark mentions that there were several boat-loads of followers (4. 36). He had delivered several parables during the day (recorded in Matt. eh. 13), and now He gave commandment to depart, and was detained by the scribe and the disciples. We should always have Christ with us. 24. See Mark 4. 37. for the power- ful effects of the storm. It was a sudden and violent squall of wind— 00 MATTHEW. [A D 32, 25 And his disciples came to him, and awoke him, saying, Lord, save us : we perish. 26 And he saith unto them, Why are ye fearful, O ye of lit- tle faith? Then he arose, and rebuked <> the winds and the sea; and there was a great calm. 27 But the men marvelled, q Job 38.11. Ps.89.9; 107.29. a hurricane. Christ was in the stern of the boat (Mark 4. 38), asleep on a pillow (as it was at night). Diffi- culties and perils may be expected in the performance of duty. Duties will not exempt us from natural calami- ties. 25 Awoke him. They had seen His marvellous power, and they naturally appealed to Him, seeing Him asleep and unconscious, as it would seem, of the danger. IT Lord save us : we perish. This is the substance of a prayer lor deliverance. Our necessity pleads for God's ability. A proper sense of our inability prompts to ear- nest prayer. Christ, when He may seem asleep, may always be awaked by His disciples. 26. They should have believed Him as well when He was asleep, as when He was awake. Christ only com- plains at our fear, not at our confi- dence, and graciously gives us more demonstrations. They had little faith, for they had great fear. They had some faith, for they flew to Him, and prayed for His help as their only hope. Sharp admonitions and splen- did deliverances may go together. Christ spoke first to them — then to the tempest. IT Rebuked — restrained the fury of the elements, as having them in His power, and even subject to His word. IT A great calm. This snowed the miracle, that the result saying, What manner of man is this, that even the winds and the sea obey him ? 28 T And r when he was come to the other side, into the coun- try of the Gergesenes, there met him two possessed with devils, coming out of the tombs, rMar.5.1. Lu.8.26.&c. was so sudden and complete. Psalm 107. 23-30. 87. Marvelled — wondered, were sur- prised. The elements would not obey the word of any mere man. He must have been God. This was the impres- sion made on the mind of the beholders. Christ performed miracles by His own power. Moses divides the sea and brings water from the rock by special direction of God, and in dependence on Him — never by his own strength. This difference shows how much greater than Moses is Christ. " Even as he that buildeth the house hath more honour than the house." Christ has given every man sufficient evi- dence for his belief. Observe, 1. Christ has embarked in the same vessel with every true disciple. He identifies himself with us, and His interests with ours. 2. Christ is very man — He sleeps. And He is very God — " even the winds and the sea obey Him." 3. The Church is the vessel in which Christ and His disciples are embarked to- gether. It is liable to tempests and perils. " Behold, he that keepeth Is- rael shall never slumber nor sleep." 4. It is a great calm when Christ has rebuked the tempests of the soul. " Peace, be still." Blessed is He " who stilleth the noise of the seas, the noise of their waves, and the tumults of tie people."* § 57 The two Demoniacs of Gadara. Sundry Miracles. The Phari- sees murmur iS. K. co'/sl of the Sea of Galilee. Matt. , 2S-34 Mark. I Luke. 5. 1-21 3. 26-40 J)bo. A. D 32.] CHAPTER V11I 101 exceeding fierce, so that no man might pass by that way. 29 And oehold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God ? art tnou come hither to torment us before the time ? 30 And there was, a good way . 28. The last incident showed His power over the elements; this, over the evil spirits. Tog-ether, they ex- hibit His prerogative in the natural and spiritual world. He came now to the country of the Gadarenes (Mark) or Gergesenes (Cor the region was called by the name of either Ga- dara or Gergesa, which lay in the same district) on the other side, or S. E. coast of the lake or sea across from Capernaum. TT Two possessed with devils. Such a case was an awful symbol of depravity in the heart. The devils were allowed such a fearful manifestation on earth, the better to manifest Christ's work of destroying the works of the devil. Mark (5. 2) and Luke (8. 27) men- tion only one demoniac, because his case was the more special and strik- ing of the two. He was a heathen, as would seem. Josephus says, " it was a Grecian city, and swine were kept there, which was not lawful among the Jews." According to Mark, he was " possessed of an unclean spirit ; " and according to Matthew, he was " exceeding tierce." His case was remarkable, too, because he showed his gratitude for the miracle. Luke 8. 35, 38. IT Coming out of ine tombs. This place (Gadara) is temarkable for a great number of tombs, hewn out of the white lime- stone rocks and richly carved. See "Biblical Geography" S. S. Union. 29. What have we to do with tlv% ? was a common form of question, im- plying some troublesome interference. So the next words explain. The devil here recognizes Christ as the Son of God, and as the Saviour Jesus, but not as their Sa\iour. Christ has 9* off from them, an herd of many swine, feeding. 31 So the devils besought him, saying, If thou cast us out, suf- fer » us to go away into the herd of swine, t 32 And he said unto them, Go. And when they were come out, sJob 1.10-12; 2.3-6. t De.14.8. Is.65.3,4. nothing to do with the devils, or with lost spirits for their salvation. The " spirits in prison," to whom Christ preached in the clays of Noah (1 Pet. 3. 19). were they who are now spir- its in prison, but who were waited on then in God's " long-suffering " (vs. 20). This is plain from (1 Pet. 4. 6), where the reference being to these, it is added, " For this cause was the gospel preached also to them that are dead" &c. IT Before the lime; that is, the appointed time, as the Greek work is. The devils be- lieve in God anO tremble (James 2. 19). From the Epistles of Peter (2 Pet. 2. 4), and Jude 6, we learn that fallen spirits are reserved in chains unto the judgment of the grea day. They refer to this time, and doubtless they ?re kept in constant terror of this time (see Rev. ch. 20. 21). in Luke 8. 31, the devils entreat not to be sent into the abyss — or fu:li. 20. A good way off. That is. on the same plain, or on the brow of a hill sloping down to the water. Mark says, " nigh unto the mountains." It was u there," that is, in direct view, but s >me distance from the spot where they rtood. IF A herd (a flock) of rnanv swine. Mary says, " about two thousand " (5. 13). 31. Ho.e they entreat permission to be sen 1 into the herd of swine, and Chrisfj authority over them is here acknov^edged. 32. The unbelieving Greeks were wont to ridicule the Jewish laws, es- pecially on account of their J rohibit- ing the use of swine's flesh as food. This entering of the de rils into the swine would have a meaning in this respect, and would be likely to show 102 MATTHEW. [A U. 31 they went into the herd of swine : and behold, the whole herd of swine ran violently 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, them the sacredness cf these laws, and to keep up this awful distinction betwgen the holy and the profane. The case of the fig-tree — the cast- ing out of the money-changers in the temple, and this, are instances of Christ's vindictive acts, and the only instances of loss attending the exer- cise of His authority. " These are hints," says Bengel, "of a future punishment. IT Perished. Thedev- fs from thrsetwomen fill the whole herd, and the possessed brutes could not live lorg. It is of mere mercy that men possessed of the devil should not immediately perish. 33. Fled. They were terrified at this. They saw this wonderful change in the men that were possessed, and the strar.ge effects upon the swine. Luke says they saw the demoniac " sitting at the feet of Jesus, clothed and in his right mind." They were as- tonished at the awful power of God over evil spirits, and doubtless it seemed to them a judgment of the God of the Jews upon these animals that were held in abomination by the Jewish laws; and so they feared a judgment also upon themselves, as keepers of swin % which was a busi- ness forbidden by those laws. 34. Tlie whole city. There was a general turning out at this report of Christ's doings; for it was plain that Christ had power over property and Mfe, and men were universally alarm- ed. They wished him to go away, lest they might lose their property by this means, or suffer othei damage. So many beg Christ to depart from them, " and choose iniquity rather than affliction" (Job 36. 21), or the in- convenience even of attending to T lis claims. We should desire Chris; to and what was befallen to the possessed of the devils, 34 And behold, the who]e city came out to meet Jesus : and when they saw him, they be- sought him that he would de- part u out of their coasts. uJob 21.14. Lu.5.8. Ac.16.39. be always near us : because He alone can deliver us from difficulties, or support us under trials, and His pres- ence can give peace to our souls. The cured demoniac begs the privilege of following Christ (Luke 8. 38). We should seek this. If He is not near us, we are in danger of being pos- sessed by evil tempers, and thoughts, and desires, and falling under the power of sin. " Deliver us from evil." The true wisdom is to take Him for our portion as He is offered in the gospel, so that we may have Him for a friend at all times, " our refuge and strength, a very pres- ent help in trouble." The demo- niac was cured, and an interesting account of the result upon him is found in Mark and Luke. He be- sought Christ to allow of his accom- panying Him, but our Lord told him to speak His praises at home. Luke 8. 38, 39. Observe, the men who merely saw His power were terrified poor demoniac, who felt His goodness also, begged to remain #ith Christ. A mere sight of Divine power drives us away from God ; an insight of Hu power and love draws us near to Hun Such cures of bodily diseases as ate recorded in the history of Christ are intended to be symbolical of the remo- val of spiritual diseases by the power and grace of the Great Physician (Ed. Calvin, p. 436, note). All scrip tare is given for doctrine, for reproof &c. " Carnal hearts prefer their swine before their Saviour, an i had rather lose Christ's presence than their worldly profits." — Burkitt Christ often grants the wish of devils and of wicked men, but with calami- tous results to themselves. A. 1>. 3*2.] CHAPTER IX. 103 CHAPTER IX. AND lie entered into a ship, and passed over, and came into his own city. 2 And a behold, they brought to a Mar.2.3,&c. Lu.5.18,&c. CHAPTER IX. 1. Our Lord would not obtrude His labours upon the unwilling, and so He yields to the request of the Ger- gesenes, and leaves their coasts. Af- ter He had got into the ship, the de- moniac prayed that he might accom- pany Him. This was asked in a very different spirit from that of the scribe on t.^e other side of the lake. -51 His own city. Capernaum, where he dwelt, and whence he had started out. (See vs. 18, note.) [^ 34. The Healing of a Paralytic J Capernaum. Matt. | M»:k. I Luke. | John 9. 2-8 I 2. i-12 | 5. 17-26 | Sid of tlie palsy. Here Matthew relate* a miracle which was wrought at Capernaum, but at a previous period. His object was to tell the works of Christ, though not in their order; and this return of Christ to Capernaum, naturally suggested a miracle previously wrought there, which as yet he had omitted to nar- rate. <$ 34 and 35 are in parenthesis. 2. They brought to Him — or offered to Him. Many" such grateful obla- tions were made to the Saviour. Christ was in the house (Mark 2. 1), silting and teaching a great multi- tude, who crowded the house and porches. He was probably in the gal- lery, teaching the crowd that thronged the open court below and filled the doorways (fig. 1). He healed in the presence of Pharisees and doctors of the law, who came from Galilee, Judea anl Jerusalem (Luke 5. 17). This paralytic was carried on a couch by tour men (Mark). It was a case which fitly represented the utter help- lessness of the sinner. — >-1T Seeing then faith. They showed their faith him a man sick of the palsy, ly ing on a bed : a.id Jesus, seeing their faith, said unto the sick of the palsy, Son, b be of good cheer; thy sins be forgiven thee. 3 And behold, certain of the by pressing through difficulties and discouragements. "Their faith" in- cluded doubtless that of the sick man also, however weakly exercised. The thrcug was so great that they could not get into the house with the sick man, and they resolved upon this ex- pedient of letting him down through the roof (see Luke). The Eastern dwellings were built in the form of an open square, inclosing a court, with piazzas and rooms on the four sides, and thus securing light and air with- out exposure (fig. 1). From the fror / entrance, a stairway led directly to th« roof, without the need of passir.g through any part of the house ; whi :h explains the passage, " Let him that is on the housetop not come down to take any thing out of his house" (fig. 2). The " tiling " referred to in Luke, was such as could be removed with some difficulty, and here it was probably (he covering of the gallery that was actu- ally taken up. Mark says, « They uncovered the roof; " Luke adds, " They let him down through the ti- ling in the midst." Faith presses ancf penetrates through all difficulties till it reaches Christ. The helpless sin- ner must be let down into His pies- ence. IT Thy sins be forgiven thee. Christ here attracts attention in a new and startling form to the great truth of His supreme Divinity. He did not say, " Be healed" but ' : Thy sins be forgiven thee." He thus refers sick- nesses to sin — hints of this paralytic case as an expressive type of sin, and shows that His work is not merely nor mainly physical, but spiritual. He would even bring His redeeming work distinctly and slrikingly before the people, asserting and sealing by a visible sign His authority to icigive sic He wou'd have His cures" sd- ;oi MATTHEW. ia. d as. Tlu rooms of the house were ranged around this court. The roof was flat, formed often of boughs, matting, and earth laid over the rafters, and trodden dowr ; then cover;*.) by lay with * on the tons ompost, which hardened when dry. This roof was protected by batthmer.ts, so thai ouss-top, persons walked at evening, and sometimes slept ai night. 2 3am. 11. A •*■- Kit lo. T.U3 ci t shows Ihe mode in oriental foundries of covering the open court Avith an awnlag, wretched upon columns. The sun was t'.nu excluded, and I he. air was admuted. h ttto. a. D. 32] CHAPTER IX. 105 scribes said within themselves, This 7nan blasphemeth. 4 And Jesus knowing their thoughts, c said, Wherefore think ye evil in your hearts ? 5 For whether is easier to say, Thy sins be forgiven thee ; or CPs.139.2. Jno.2.24,25. He. 4. 12,13. Re.2.23. ways viewed in this connexion, and ( men could not fully understand His ■ work otherwise than in this light. See James 5. 14, 15. It would also appear to them, from this language, that the forgiveness of sin was of first consequence and included every bles- sing. And so also He shows His gospel grace by this visible illustra- tion. He gives before we ask, and then gives more than we ask. The faith here was mostly a deep sense of need, and of Christ as the only helper. Others spoke to Christ, but Christ ad- dressed the paralytic. Forgiveness must be spoken to us, and cannot be spoken to another for us. The sense of personal forgiveness has power with us for a Christian life. 3. The Scribes and Pharisees, in their murmuring, acknowledged that to forgive sins was strictly a Divine work. They had always regarded this prerogative as a characteristic of their Messiah when He should come. Hence they were offended in Him. — IT BlasphemHh. In other writings, blasphemy was evil speaking of any kind, and evil foreboding in regard to any one. In the Scripture, to blas- pheme the name of the Lord (Levit. 24. IG), was to impiously profane the Divine titles, attributes or works, and especially to violate the honour of Jehovah by assuming it tor the creature. So here, " Who can for- give sins, brt God only 1 " (See Matt. £6. G5. John 10. 3(i.) 4. Knowing their thoughts. Christ bere again shows to them His Di- vinity by showing to them their thoughts. So, with the Samaritan woman. "Come see a man who told me all things that ever I did. Is not chip the Christ 1 " See 1 Sam. 16. 7. 1 to say, Arise, and walk ? 6 But that ye may know that the Son of man hath power on earth to forgive d sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. dMi.7.18. Chron. 28. 9. 2 Chron. 6. 30. Jer. 17. 10. Rom. 8. 27. Rev. 2. 23. Mark adds, " Jesus knew by His Spirit," or perceived in His Spirit, their thoughts, or carnal reasonings. He might easily say this, thought they, and only blaspheme ; for He could safely pretend to a work which ad- mitted no proof. How could we know that the man's sins are forgiven 1 5. Whether is easier. It was not be- cause it was easier to Him, as they supposed, that He so said, but for another reason — to call their attention to His redeeming, sin-forgiving work. And He would presently show them that He could as easily say " Arise." His object was to have them know that He — the Son of man — had power on earth to forgive sin, and was there- fore God and Saviour. Properly speaking, His prerogative extended equally to both departments, " Who forgiveth all thine iniquities — who healeth all thy diseases " (Psalm 103) But the greater, that included the less, should be put foremost. Disease is but a feature of the curse, and for- giveness virtually removes it, as it takes away its siing, even the stins» of death. His object He now declares to be their instruction in His saving work. " But that ye may know," &c. And hence, to convince them thaf this assumption of His was author- ized, and not blasphemous, He will work the miracle in attestation ol His claim. He will show them by a visible exertion of Divine power and grace, on His own authority, that He had •power on earth to fbrgi /e sin. 6. Arise, take up thy bed. There is a reason for this form of the healing word. As forgiveness of sin is the great substance of blessing which ia- 100 MATTHEW. [A. D 32L 7 And he arose, and departed i lo his house. 8 But when the multitude saw it, they marvelled, and glorifi- ed e God, which had given such power unto men. e Ac.4.21. Ga.1.24. eludes all good things, so the restora- tion is most triumphant when it is shown at once in the effects. Christ Would deliver the blessing in the form of a command, which He very com- monly did, that the first exercise of faith might be an effort of obedience. To the maid he said, "Arise" (Mark 5. 4i); to Lazarus, "Come forth" (John 11. 43) ; to the paralytic, " Arise, take up thy bed, and go unto thine house." — Mather on the Types, p. 140. This incident gave our Lord an op- portunity to prove His Messiahship ; for a miracle in His own name, " I say unto thee," proved His claim to Divinity ; and His claim, if proved, was such as proved Him their Mes- siah. Indeed, in all His miracles, He would assert or illustrate this truth. 8. Such power unto men. They saw Divine power in this miracle, but they did not observe how Christ wrought it by Kis own word, " I say unto thee." They could not conceive or admit His Divinity, though this was proof. They did not own that He was more than man, though some- times they were forced to say, What maimer of man is this? Yet here their confessions make them the un- willing witnesses to this truth of His proper Godhead. " The Son of man" — He whom ye regard only in the light of *His humanity, hath Divine power, and thinks it no robbery to be equal with God (Phil. 2. 6). [§ 35. The Call of Matthew.] Capernaum. Matt. I Mark. I Luke. I John. 9. 9 12. 13, 14 I 5. 27, 28 I 9. Matthew sitting at the receipt of custom. This is the call of Matthew as a disciple. Afterward, Christ. 2hose, from all the disciples, twelve, f:»: apos- 9 H 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. /Mar.2.14. Lu.5.27,&c. ties. Every minister of Christ must needs first be a true follower. Church office could not suffice, in His view, without piety. Christ would have, among the twelve, this proof of Ju- dah's low estate — an apostle from the officers of tribute. The custom- house among the Jews, in their sub- jection to Roman authority, was a place for plundering and extortion. Hence, the call of this apostle was a striking instance of Divine grace. Mark and Luke call him Levi, which must have been his common name, as he was so called by the people of the country. But his being a publican, and an officer under the Romans, is a reason why he took a foreign name, though not a foreigner. But he would not here employ the name in which he served as a publican. Christ " calls His servants by another name " — "a new name." The promptness with which he followed Christ, shows us not so much his natural character for decision and promptitude, as the Divine power of Christ's call. He was sitting — busy at his work. He " left all" adds Luke, and he was made an example of that effectual calling, which renews the heart, and converts the life. Luke gives an account (eh. 5. 29) of a great banquet made by Levi, or Matthew. The freeness of God's grace is such, that he often chooses the worst, and takes the most notoriously wicked as chosen vessels for himself. So with Saul, the persecutor. Observe, The .effectual calling is seen from [he effects. i. The promptness of acticn at Chi iot's word — •' He arose." 2. The self-denial— ; ' .F* left all" (Luke)— his self-righteousness, and sins, airf vain pursuits 3. The steadfast obe- dience— " and followed Him, 1 ' A D. 32.] CHAPTER IX 10 If And it came 101 to pass, as Jesus sat at meat in the house, behold, many publi- cans and sinners came and sat down with him and his disciples. 11 And when the Pharisees saw it, they said unto his disci- $ 58. Levi's (or Matthew's) Feast. — Capernaum. Matt J Mark. I Luke. I John 9. 10-17 I 2. 15-22 1 5. 29-39. I There elapsed an interval of some months between Matthew's call and tnis feast, as will be observed by the Harmony. 10, 11. As Jesus sat. This feast Matthew made as an act of gratitude to Christ, and a parting entertain- ment to his former associates, in which he would at once make them acquainted with his new Master, and make an open profession of his dis- cipleship before them. A convert should surely not be ashamed of Christ: he should not fear to profess Him; nor should he be willing that his own former associates should re- main ignorant of Him. And as Christ has made us a great feast in His house, and invited us all, we should pay Him our best honours in our own house, and before all our ac- quaintances. Luke calls it a great feast, which Matthew, in modesty, omiis. IT In the house. Matthew does not call it his own house, though Luke does. " What things were gain to me, those I counted loss for Christ." 11 Neither said any of them that aught of the things which he possessed was his own " (Acts 4. 32). Christ's ex- cellency makes even a close calculator reckon Him more than all things. How few large entertainments are given where Christ is invited. H Publicans and sinners — or heathens. The Pharisees complained to the dis- cip.es tnat their Master was keeping unhallowed company. Ealing and drinking with any was a mark of great in'imacv and fellowship, which pies. Why eateth your Master with publicans and sinners ?.i 12 But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. 13 But go ye and learn what g-c.11.19. Lu.15.2. He.5.2. these proud murmurers, not under- standing Christ's work among sin- ners, sought to lay to His discredit. They were offended at Christ and His claims, and hence they loved to excite prejudice against Him. Their pride revolted at Christ's ways, and at His humiliating, soul-abasing religion. Christ is called on to explain His in, tercourse with sinners ! How the natural man misunderstands the gos- pel. The very grace is a blot. The love of Christ must be shed abroad in the heart by the Holy Ghost given unto us. Of the sacramental table, the world might ask, why eateth your Master with publicans and sinners 1 12. 13. We learn that it belongs to the true spirit and end of the gospe dispensation to seek and save the fast, to call sinners, to preach glad tidings to the poor and meek, and to justily the ungodly. This is most important for us to know; this was our Lord's vindication. Herein lies our hope. The gospel is good news- glad tidings to the weary and heavy- laden, and guilty, and undone. This we are to believe. To the self-suffi- cient, like the Pharisees, the ways of j Christ will always be objectionable, j and they feel not their need of His help. They objected on the ground of strict ceremonial purity. Christ refers them to their own prophet. Hosea G. 6. They misunderstood what God proposed and required. He proclaimed mercy to sinners, and not sacrifice ; and it was love or mercy that He claimed of men, rather than mere outward observance with se- verity. Where truth was not found toward God and man, ritual sacrifice was of small account, especially where malice and ill-will toward fel- 108 MATTHEW. A. D. 33. that tneai:etl , I h will have mer- cy, and not sacrifice : for I am not come to call' the righteous, but sinners to repentance. » 14 *![ Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? 15 And Jesus said unto them, Can the children of the bride- h Pr.21.3. Ho.6.6. Mi.6.: 5.31. 2 Fe.3.9. c.12.7. i Lu.24.47. Ac. jow-men were indulged. God de- mands mercy or love first of all ; and all His precepts (even the 4th Command) must have an eye to mercy. See Matt. 12. 7, where this is referred to, as excusing the pluck- ing of corn by the disciples on the Sabbath. IT For I am not come. This was not the object of His mis- sion, to company with such as proud Pharisees who count themselves al- ready righteous, but to call sinners and furnish them a perfect righteousness, and thereby lead them to righteous- ness of lite, in genuine repentance. His object was not to get a mere punctilious Pharisaic obedience, but to show mercy, and preach mercy. Here was also a proverbial expres- sion, to signify the consistency of one's course witlj his object — " Phy- sicians „,c with, the diseased." 14, 15. The disciples of John were drawn into the controversy by the Pharisees, whom Luke represents as speaking, while Mark seems to con- nect the two. John's disciples were trained to fastings, tv/ice a week at least, in keeping with all that aus- terity and seclusion which belonged to John's ministry in the wilderness. It served the purpose of Christ's en- emies to oppose this strictness against His apparent indulgences. Fasting is abstinence from food, either wholly or in part. Its design is to deny the fleshly appetites, and its use is more exclusively to cultivate spiritual dis- positions, to humble us at the thought of our dependence for daily food on the goodness of God, and to check | chamber mourn, as long as the i bridegroom J is with them ? but 1 the days will come when the bridegroom shall be taken from them, and then shall k they fast. 16 No man r utteth a piece of 1 new cloth unto an old garment ; for that which is put in to fill it up taketh from the garment, and the rent is made worse. JC.25.1,10. Jno.3.29. Re.21.2. fc Is.22.12. 1 Or, raw, or, umorought cloth. the carelessness and sensuality of life. But it was abused to self-right- eousness by the Pharisees, and John's disciples had not fully come into the light. IT T/ie bridegroom. Christ points out the circumstances as justi- fying this. It was not a time to fast any more than at a wedding. His presence with the disciples was fit to excite joy, as at a marriage feast, where the festivity would seem highly proper. He is the bridegroom ; they were the children of the bride-cham- ber — the groomsmen, who conducted the arrangements, and took special part in the joy. Can tkey mourn al such a time 1 Luke has* it, " Cat. ye make " them mourn 1 It is noi fit that they last, and use the expres- sions of grief while the marriage is going on and the groom is with them , but when He should be taken away from them, then the expressions of grief would be fit. 10. The illustration here used ap- j "i'es to the same effect, viz. : to show that there is a fitness of things. It would be as unfit and hurtful even to put on these forms of sorrow and lamenta- tion, while Christ is present with them, as to patch an old garment with new cloth, or to put new wine into old bottles ; for in both cases, there would not only be impropriety, but injury done. So, He would say, my doctrines do not suit the old and legal rites of the Pharisees. They who have embraced Christ, and find Him present, have no right to go in mourn- ing, any more than they have to turn Jews. Because joy is appropriate tc A. D.32.1 CHAPTER IX. 109 J 7 Neither do men put new wine into uld bottles ; eke i the bottles break, and the wine runneth out, anc 1 the bottles perish : but the} put new wine into new bottles, and both are preserved. 18 1" While m he spake these Uob 32.19. wMar.5.22. Lu.8.41,&c. ♦he believer, and freedom also, he must not go in bondage and sack- cloth ; for so he does, in heart, re- turn to the old way of the law — do this and live — to the beggarly ele- ments. Besides, the day lor mourn- ing will soon enough come, and to tender and weak converts there is need of all the joy which comes from the presence of Christ with them. 17. Bottles. Bottles made of skins were used, especially for wine. They would become dry and cracked at length, unfit to hold new wine that should ferment greatly; hence there would be impropriety and injury in using old bottles for it. So, every thing in its time and place. The law for Pharisees — the gospel for disci- ples : milk for babes — strong meat fcr full-grown men: joy in Christ's pres- ence — fasting and grief for His ab- sence. For the form of these skin bot- tles, see Cut from Kino's Bib. Cyclop. \ 59 The Raising op Jairtjs' Daugh- ter. The Woman with a Bloody Flux. — Capern a u m. Matt. I Mark. I Luke. I John. 9. 18- -26 1 5.22-43 I 8.41-561 10 things unto tnem, 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. n 19 And Jesus arose and fol- lowed him, and so did his dis- ciples. 18. This occurred while our Lord was at Matthew's feast. Mark and Luke speak of this man as a " mler of Ike synagogue*' and call him by name, jairus. In Mark it is said he was " one of the rulers of the syna- gogue," which shows that in this of- fice there were more than one (see Acts 13. 15). He was one of those church officers whom we call Ruling Elders. " Elders of the Jews " (Luke 7. 3). IT Worshipped. " He fell at his feet " (see Mark and Luke, and note on ch. 2. 11). He paid Him this outward homage as an expression of reverence, which could be done with- out any hearty worship; yet he hum- bled himself in prayer. Mark has it, " he besought Him greatly." The ruler was convinced of Christ's mar- vellous power, and though he regard- ed his daughter as dead, or dying (Mark 5. 23. Luke 8. 42), he had laith in the touch of Christ, though he seemed to think it necessary for the hands of Christ to be laid upon her. He did not feel with the centurion, that a word would be enough. IT Even now dead. Mark has ii, '• at the point of death}' Luke reads, " she lay a dying." Qur faith must reach to this : that Christ is able to meet the extremest case — :to raise dead souls. 19. Jesus arose. Here again we see Christ's willingness to relieve the distressed who called upon Him. Thi« was His work, in a higher sense, that might be shown by these outward and visible doings. The maid was " one onlv daughter, about 12 years of a»s" (see Luke 8. 42). 20. Here there occurred, on tha 110 MATTHEW. A. D. 3S. 20 % And, ° behold, a woman, which was diseased with an is- sue of blood twelve years, came behind him, and touched the hem of his garmer.t : 21 For she said within herself, oMar.5.25. Lu.8.43. way, a case which shows the sin- ner in another light, and exhibits the power and grace of Christ. IT And behold, a woman. Here was a great sufferer, whose disease had been of 12 years' standing. It was held to be unclean by the Jewish law (Levit. 15. 25), and hence she would not give her case publicity if it could be helped. So the sinner, though a sufferer, conceals his sin and shame, and keeps back from Christ and from numble" confession to Him. Mark and Luke tell us that she had spent all that she had upon physicians, and was nothing bettered, but only grew worse. " . said unto thee, when thou wast in thy blood, Lite." IT Touch- ed the hern of His garment. She thought there must" be virtue in touching Him, since His touch was seen to give cures. This was as far as she could see If I may but touch his garment, p I shall be whole. 22 But Jesus turned him about ; and when he saw her, he said, Daughter, be of good comfort ,* thy i faith hath made thee whole, p Ac.19.12. ost sheep of the hou.-e of Israel. 7. The kingdom of heaven. This was to be the sum of their preach- ing, to call attention to the reign of Christ as the heavenly kingdom — femwig—di'iin ing near This form ot 8 Heal the sick, cleanse the lepers, raise the dead, cast ou* devils : e freely ye have recti v ed, freely give. 9 l Provide h neither gold, noi silver, nor brass, in your purses g Ac: lOr, gel. 7*Lu.:>2.35. lCor.9.7,&c. announcement was best fitted to ar- rest the notice of the Jews, and to ex- press the advance of the Gospel reign The term " at hand" is used in the literal sense of " presently" — that is, present here, nigh, even at the doors. 8. Heal tlie sick. Such is the be- nevolent design of Christ's mission, and by this visible manifestation in bodily diseases was His spiritual work to be set forth, breaking every yoke (Isa. 61. 1). They could do these things only by His divine power, committed to them, but needing to be exercised by Him at every step, in every instance. tf Lepers — were those defiled with the loathsome dis- ease of leprosy, which excluded the poor sufferers from society, as cere- monially unclean and dreadful, and which nothing but the power of God could cleanse. These miracles they were to work in the name of Christ, not in their own name, nor in any other. IT Freely give. They were to dispense these benefits as free gifts. So they had received theiL. — and so, in their healing acts, they were to set forth the free bounty of God. Simon Magus thought the gift of God. in working such wonders, could be bought and sold fcr money and though he was baptized, he was denounced lor this. Maintenance, but not money-making, by the Gos- pel, was allowed (1 Cor. 9. 14). The exorcists wrought only for money. 9. Provide (margin, get nei/he; fyc.). They were not to carry any store for themselves. Their journey was not to be long, and the ofliee work was to support itself. Though they were to dispense gratuitously, yet thev were to look tor maintenance from their work,and to cast themselves upon the people. IT In your purses. A. D. 32. CHAPTER X. 117 10 Nor scrip for your journey, neither two coats, neither shoes, nor yet l staves : for > the work- man is wortiiy of his meat. 1 1 And into whatsoever city or town ye shall enter, inquire who in it is worthy ; and there abide till ye go thence. 12 And when ye come into an house, salute it. 1 A staff, i Lu.l0.7,&c. They were not to go as other travel- lers, with a supply of money in their girdle or belt. 10. Scrip. Knapsack for provi- sions. li Shoes were here forbidden. In Mark it is said, Be shod with san- dals. They were not to make any special preparation, nor take spare clothing. !I Staves (margin, a staff). Mark says, they might have nothing but " a staff only," for the journey. They were not to provide staves, though they might take one. The whole idea is, that they should not make the common provision of travellers, in view of a journey, nor take any thing extra ; but they should rather go empty, and look for the re- ward of their work. Their business was mainly spiritual, they must feel it to be so, and under the God of Providence, the work should sup- port itself. The people would be bound to supply them with necessi- ties, and they should make this claim upon them as they went. And He that sent them would furnish them, if nane others did. Christ's minis- ters have no right to be secular. Christ commands His servants to come to Him empty rather than full. 11. War thy. Well disposed toward their doctrine and work — such as should be ready to receive them and their doctrine, as is explained by the next verse — those to whom they might hopefully preach the Gospel, as be- ing leady to entertain them and their message. They were to inquire, and such an one as was " of good report" in things per aining to the kingdom, 13 And if 1 e house be worthy, let your peace come upon it ; but if it be not worthy, let you! peace return J to you. 14 And whosoever shall not re- ceive you, nor hear your words when ye depart out of that house or city, shake k off the dust of your feet. 15 Verily I say unto you, i It j Ps.35.13. k Ne.5.13. Ac.13.51 ; 18.6. I C. 11.22,24 they were to se.ect as their host, and abide with him. Staying in on^ house, they would better be found, and could more easily despatch their work. Here it was hinted that they were not to make long stay in any one place. The reception of the gospel message is our only worthiness with God Christ is jealous of the treat- ment which His ministers receive. 12. Salute it — the house. Pay your address to the family as ambassa- dors of Christ, and thus ascertain what reception you shall meet with. 13. Let your peace. The common mode of saluting was the simple word " Peace" which denotes one's good wishes. May peace and prosper- ity attend you ! If the house be fa- vourably disposed, let your peace come upon it — that is, labour to biess them according to the full import of your salutation, and they shall in- deed be blessed. But if they should be found unfavourable to you and to your message, withdraw your saluta lion — leave the house — and your bles- sing or pronouncing of peace upon them shall return to you again: they shall not be blessed (Luke 10. 6). A cup of cold water given in the name of a disciple shall not lose its reward. 14. Shake off the dust. This act was understood, like the washing of the han is by Pilate, as signifying in- nocence of the crime. Accordingly it is a bf gging to have no part or lot in- the punishment. The guilt is metaphorically regarded as aclherii g to the hands of feet (see 1 Kings £, )19 MATTHEW. [A. n. 32. fhall be more tolerable for the land of Sodom and Gomonah in the day of judgment than for that city. 16 °i\ Behold, I send you forth as sheep in the midst of wolves : 5), as the next verse shows. So in Mark 6. 11, it is expressed, <: For a testimony against tkeni." Your doom be on yourselves; and let not even the least dust of your sin and condem- nation attach to us ! Such an act would be most expressive, as testify- ing the reprobation of the Apostles. They actually did this. Acts 13. 51 ; 18. 6. Many there are now, who re- fuse to receive or hear the Gospel. From such, the ministers of Christ can at last only turn away, and dis- claim any portion with them. Per the punishment will be so complete, that it would seem to reach even the ttust trodden by such transgressors. " Have no fellowship with them," " Seeing ye put it from you, and judge yourselves unworthy of ever- lasting life, lo, we turn to the Gen- tiles."" Acts 13. 46, 51. " They shook off the dust of their feet against them." 15. Sodom and Gomorrah were the chief of those cities of the plain which were destroyed lv fire raining down from the Lord out of heaven. Gen. 19. 24, 25. They were along the south-east border of Palestine, and their site is now covered by the Dead Sea. Their punishment, though they were so wicked as to be cut off so terribly from the earth, will be more tolerable at the day of final judg- ment — that is, more easily endured, comparatively — than that of such as J " obey not the Gospel !" And the reason is, that these neglect and re- ject so great salvation, and sin against this greater light. For if the word spoken by angels was steadfast, how shall ye escape 1 (Heb. 2. 2.) 16. These words are spoken more generally of their apostle.ship, not merely ol the particular expedition on which they were at this time sent out, which should be of short dura- tion. The ministers of Christ amongst be ye therefore m wise as ser- pents, and ' harmless n as doves. 17 But beware ° of men ; for p they will deliver you up to the ?»Ro. 16.19. £p.5.15. 1 Or, simple, n Ph 2 '5. oPh.3.2. pc. 24.9. Ma:-. 13.9. their enemies are compared to sheep defenceless in the midst of wolves — i. e., the fierce and ravenous toes that should prowl about their path, and seek to devour them. Such were the false prophets; "Inwardly they are ravening wulves. ' ch. 7. 15. Satan is termed a roaring lion. Wicked men that are enemies of Christ's ministers, are here termed wolves. The reference is to the persecutions that they should afterward endure. (So in Matt. 24. the language is first con- cerning things near, ar d then concern- ing things remote.) Therefore they should require at once to be prr- dent and discerning, while they should be gentle and meek. This wisdom qualified by the harmlessness, is wis- dom to do good and not evil. (Sc David toward Saul.) Christians are, like sheep of the fold, defenceless, and like them they should look to the good shepherd. Christ was led as a lamb to the slaughter, and as a sheep before her shearers was dumb, so He opened not His mouth ; and yet He was wisdom itself. Proverbs. The word rendered " harmless" here, is the same in Rom. 16. 19, "simple — concerning evil." Its leading sense is, inoffensive. It occurs but three times in the New Testament. Serpents are called wise, because they have always been the symbols of wisdom. Be full of keen and cautious discernment. The Egyptians expressed their idea of wisdom by the figure of a serpen*. Christians are not to abjure true wis- dom, but to cultivate it and pray for it. Christian ministers are to have a wisdom as remarkable as that of se* pents, only from God, and for good. 17. Beware. Take good care. Be cautious of the men. Here they were to show their wisdom in dealing with those who are like wolves. They were to expect such enemies, not to A. D 32 J IHAPTER X. 119 councils, 'ind they will scourge H2 22 And ye shall be hated of all men for my name's sake ; but t he that endureth to the end shall be saved. 23 But when they persecute you in this city flee u ye into an- other : for verily I say unto you, Ye shall not l have gone over the cities of Israel till the Son of man be come. 24 The v disciple is not above ?De.l2.l2,l3. Re. 2.10 u Ac.8.1. 1 Or. end, or, finish, v Lu.6.40. Jno.13.16; 15.20. 23. It should nut be their object to avoid persecution by fleeing from the reach of it, nor were they to run needlessly into it, nor to lie down and die under it when they could serve the Master more. It should be their object to do others good. They were to flee into another city, not in order to escape all trial, but in order to labour in another place with better success. The plan and pros- pect contemplated their being driven by persecution through the cities of Israel. So Acts 8. 4, " They that were scattered abroad, went every where preaching the word." Christ here gave them encouragement of a speedy coming of His, belbre they should have gone through this itine- rating work. He refers here to the Transfiguration, in which He pur- posed to reveal Himself by a upecial manifestation, that should be most important in the history of their work. The apostles owned this to be a special coming of Christ when they asked, why say the Scribes that Elias must first come 1 They fell on their faces when they saw His glory, and heard Him announced as Christ from heaven. Peter refers to it as " the power and coming of our Lord Jesus Christ," that he saw with the rest on the holy mount, when they were eye- witnesses of His majesty. This pros; ect was given here of a spe- cial manifestation, speedily, which should satisfy them of His author- ity and glory, and should be a great ctep in the prosecution of His re- his master s „oi the servant tbove his lord. 25 It is enough for the disciple that he be as his master, and the servant as his lord. If* they have called the master of the house l Beelzebub, how much more shall they call them of his household? 26 Fear them not therefore j for there is nothing x covered ?0Jno.8.48. 1 Beelzebul. X Mar.4.22. Lu 12.2.3 ICor.4.5. deeming work (ch. 17. 2 Peter 1. 17). 24, 25. They were to be satisfied with the severities of their lot, when they remembered the greater severi- ties of His, and considered that they could not expect better treatment than He. The servant i3 not above # his lord. If He endured privation, and went through drudgery in the cause, though He was the Master, what better lot could be expected for the servants? They should ask no better - or easier condition than they saw Him have. This was good enough for them. A family circle is usually called by the same name; and if they have called me, the Mas- ter of the house, " Beelzebub,''' in de- rision and scandal, how much more shall they call them of His House- hold by "like abusive epithets'; (see ch. 9. 34; 12.24. Mark 3. 22. Luke 11. 15. John 8.48.) See Jude, vs. 15. " Hard speeches.'" *,l Beelzebub (see 2 Kings 1.2) was chief of the false gods of the Philistines, and was wor- shipped by the inhabitants of Ekron. The name signifies (from Baal, god; and zebub. fiij) the god of Mies — hav- ing power over all noxious insects. This was as much as to say, the ' god of idolatry." The worst devi. was lord of idols in their view. This alluded to the false worship which they accused Him of setting up In claiming to be God (see Lierktfoot, vol. II.. pp. 185, 196). See 2 Ki. 1.3. i: Is it not be- cause there is not a God in Israel, that ye go to inquire o< Baat-ze^ub,"' ,&c, A. D. 32] CHAPTER X. 121 that shall not be revealed ; and hid, that shall not be known. 27 What I tell you in darkness, that speak ye in light : and what ye hear in the ear, that preach ye upon the house-tops. 2S And y fear not them which kill the body, but are not able to kill the soul : but rather fear him y Is.8.12,13; 51.7,12. lPe.3.14. 2G. Fear them not therefore. A rea- son given for their courage and con- fidence is the coming development: they should see greater things than these. Their Master should yet ap- pear to them in His glory, and their enemies, and His, should be put to shame. And a final day is coming, wheu the truth shall come to light, and things shall be called by their true names. Never fear, for truth will prevail. 27. Therefore speak out the words of your great Teacher and Master. He taught them privately, as twelve scholars or private pupils. They were to teach these things most pub- licly, in all the world, without con- cealment, disguise, or fear. There were many reasons why Christ could not come out openly as the Messiah at first. Men would have prevented His work, or set Him up as a temporal king, or charged Him with treason against the State. Therefore, He would not have those whom He cured tell of Him; nor would He have the transfiguration told of till after the resurrection, when it should be better understood, believed, and appreciated. Both Christ and His apostles were compelled at first to speak priva*°ly and in a whisper, for fear of ihe Jews, aiu from the weakness and peril of the cause. But they were thus to gc abroad to their great pub- lic work, and to speak boldly and openly in the face of persecution. 28. They were here emboldened against the fear of death itself. This they should have to meet. But what is this 1 — the body. Offence against God is the only proper ground of fear, 11 I which is ab e to destroy both soul and body in hell. 29 Are not two sparrows sold for a l farthing ? and one of them shall not fall on the ground with out your Father. 30 But r the very hairs of youi head are all numbered. 1 In value, half-penny farthing, a ICtn part o r the Roman penny, c. 18.28. z Ac. 27.34. for thereby both soul and body art- t- posed to eternal death. Note: This proves that the wicked shall be sent to hell, and their bodies shall be raised from the grave to suffer forever with their souls. Psalm 9. 17. 29. In Luke we have it that the disciples were charged not only not to fear men who were but dust, but to fear and honour Him who has power over body and soul. " Yea, I say unto you, fear Him" (Luke 12. 5). And the verses here seem to follow naturally from that sentiment. The protection of our life is in the hands of God, who has body and soul in His power. And seeing even wicked men who would destroy us. are under His overruling providence, we ought not to fear them as though they could do any thing without His consent. So we also are objects of Divine care. 1 Sparrows. These are insig- nificant birds, and so unimportant thai two of them are sold tor a farthing; and yet God's providence is so exten- sive, so minute and particular, that even one of them shall sot fall on the ground, without God being there, allowing it, and ordering it. and ar- ranging that it should be one and not another of thern that shoUvd fall. IT Your Father. This God is your Father. And if God gives to them such care, shall He not much more care for you who are of so much more value 1 30. The very hairs — the least things that belong to you. This is prover- bial language, expressing the most minute and trivial interest connected with any one. The very hairs of your head, for which you care so lit- tle, and which you never preund tu 122 MATTHEW. [A. D. 32 31 Fear ye not therefore ; ye are of more value than many sparrows. 32 Whosoever therefore shall confess me before men, him* xvill I confess also before my Father which is in heaven. 33 But b whosoever shall deny me before men, him will I also deny before my Fathe which is in heaven. a Re. 3.5. b 2TL2.12. count, are all numbered. God's provi- dence is so particular that it reaches to every creature — even to a sparrow or a worm, and to the very separate hairs of the head, and to every thing belonging to and concerning all His creatures, and all their actions. 31. Fear ye owl therefore. This re- fers back to vss. 26" and 28. Tne soul's value, as shown in the priceless work of Christ, is our encouragement. 32, 33. Such a bold, unshaken con- fidence in Christ, as one is ready to declare openly before men, however they oppose, is demanded. This is the spirit needed tor the work : trust- ing Christ for every thing, and un- dauntedly boasting Him before the world. There must be an open, earnest espousing of Christ, cleaving to Him, living upon Him — a public confession of Elis name in the act, and of His all- snfhciency in the life. Such as make Christ their boast win be openly ac- knowledged by Him as His children in the day of judgment. This word rendered confess, is the same word else- where rendered profess (I Tim. 6. 12). A profession of religion is a profes- sion not of our extra piety, nor ol our worthiness, nor of our being able to stand alone, but a profession of Christ. It confesses our unworthiness and in- sufficiency, and also His merit and sufficiency. It is confessing or owning that Christ is our hope and our all. It professes a determination to fol- low Him as disciples,. and to look to Him alone for salvation. This is to \te uoup before men — publicly in the 34 Think not that I am come to send peace on earth : c I came not to send peace, but a sword. 35 For I am come to set a man at variance d against his father, and the daughter against her mother, and the daughter-in- law against her mother-in-law. 36 And e a man's foes shall be they of his own household. C Lu. 12.49,53. dMi.7.5,6. e Ps.41.9. church, by uniting with this separate body and coming out from the world. It is to be done in all the life, by wit- nessing for Christ before gainsayers and beholders. Christ will own all such as His, and profess to them that He has known them, and profess to the world that these are His brethren and chosen ; while such as deny Him, or are ashamed of Him — refu- sing to confess Him before men, and practically having no connexion with Him in His Church or His cau.se— shall be denied and disowned by Him at the judgment. 34, 35, 36. Think not, &c. Though the gospel message is peace, yet it in- troduces collision. Christ's ministers are not to expect worldly ease or ad- vantage. They must not look tbi peace and harmony with best friends in serving Christ. There would be severe and cruel opposition. The tendency of Christ's doctrines and service, would be to make breaches even in families, because He in- troduced into a world of sin an op- posite element (see Mark 7. G) ; and like water upon fire, it would create strife. This was not His object, to make family discords, but it should be the effect ol His work ; therefore they must not expect easy times in His service. The gospel has pro- duced such results always and every where. Christ's brethren and sis'.ers believed not, and were offended ir Him. IT A sword. Luke reals di- vision foh. 12. 52). This is the iiiea. strife would ensue where some pro- A. D. 32.J CHAPTER X. 123 37 He r that loveth father or mother more than me is not worthy of me : and he that lov- eth son or daughter more than me, is nr>t worthy of me. 38 And he that taketh not his cross, and followeth after me, is not worthy of me. /Lu.14.26. fessed Him ; hatred would be the con- sequence, and separation. Christ warns them, therefore, that they must, be prepared, even for such painful sacrifice as that of dearest friends. 37. If we love any other more than Christ, though it be father or mother, then He has no claims upon us but such as are subordinate to theirs, and can expect nothing from us, except in a secondary way. We could, in such case, do nothing for Him without their consent, and could not follow Him without first paying the last at- tentions to them — seeing, them dead and buried first (ch. 8. 21). But all His claims upon us are for our su- preme love; and if He receives not this He receives nothing that He Claims. Such as love any being or thing more than Him are not worthy vf Him. They are not such as He calls tor. nor such as His cause demands, and they cannot be His disciples, nor should they be considered such. 38. Since the world is so full of op- position to Christ's cause, as He had just said, and since such strifes and persecutions are to be met. every mau will have trials to endure, and suffer- ings to undergo for the Master. This burden is here called his cross, in which language Christ alludes to His own cross which already He bore in secret -a load of trials and reproaches and sufferings. He that taketh not freely the load of worldly condemna- tions and penalty that is laid upon him for Christ — he that declines duty because of what it costs — he that serve.? Christ only so far as his con- venience and ease wil, allow, is not wcrthv of Him. vho "endures the 39 Hes that flndeth his life, shall lose it : and he that loseth his life for my sake, shall find it. 40 II He h that receiveth you, receiveth me ; and he that re- ceiveth me leceiveth him that sent me. 41 He i that receiveth a pro- s' C.16.25. he. 18.5; 25.40,45. Jno. 12.44. i IK. 17.10. Hs.6.10. cross " for sinners " despising the shame." Luke here brings in a par- agraph, about building a tower and counting the cost ; for every one who professes Christ should count the cost, and this is what Christ here urges. The cross hints here of His death. 39. Here is a general declaration on this whole subject of self-denial. He that looks after his life, consulting only his comfort, his profit, his living, shall be disappointed and lose the highest style of living and its highest j\.ys. Luke reads, he that saveth his lite, i. e., spareth it and seeketh it as the highest interest, shall fail in his attempt. The selfish man shall not be happy, shall not half live, stint- ing himself and making his own life miserable to hoard up the means of living. The man always bent upon keep 1 '"?' his health shall often lose his health uy uls vain devices. So he who looks out for himself supremely, loves himself, and trusts himself rather than God, shall fail of his life, especially of that which is eternal. While he that loseth (or is willing to lose, see ch. 16. 25) his life for my sake- -willing to take up his cross and go through trials and perils from supreme devo- tion to me — shall find his life. He shall find out the true life, and the salvation of his soul. What a terri- ble loss is it for a man to gain the whole world, if one could do it, and lose his own soul or be castaway (ch. 16. 26). The idea heie is, he that saveth himself shall lose himself or be lost, while he that loseth himself for Christ's sake shall be saved. 40-42. Here Christ shows them the high claim which they fhall h;iTo 124 MATTHEW. JA D. 31 phe. in the name of a prophet, shall receive a prophet's reward ; and lie thatreceiveth a righteous man in the name of a righteofis man, shall receive a righteous man'c reward. 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 on the hospitality of a wicked world. This is for their encouragement. He is with them alway, even unto tne end of the world. He held himself identi- fied with his true followers. They in Him and He in them — hence they were to go out with this feeling of identity with the Master. Whoso re- ceived them, did thereby receive Hi in (see ch. 25. 40). This alludes to the reception spoken of (ch. 10. 13), re- ceiving their persons and messages with favour. These words also seem to have been spoken as a passport giv- en them by Christ to embolden them in presenting themselves and their messages, and to comfort them when cast out. This related to all the course of their work. 41. In the name of a prophet. That is, because he is a prophet — Irom this motive. The principle was first stated, that Christ was to be treated in them, for they were one with Him. Now the principle is laid down that the sin- cere reception of a prophet or a right- eous man — a religious teacher or a private Christian — from love to Christ and the cause, will secure a share in the reward of such pro- phet or righteous man ; for thus an interest can be shown, making com- mon cause with them in their trials, and such shall have a portion with them in their recompense above. So important is the good treatment of Christ's cause, that often it shows true piety most manifestly, and is a to- ken of the genuine part which such nave ,m the inheritance of the saints. 42. Kindness and hospitality to the Servants of Christ, and liberality to 1 fcay unto you, he shall in no wise lose hs reward. CHAPTER XL AND it came to pass, when Jesus had made an end of commanding his twelve disci- ples, he departed thence, to teach and to preach in their ci- ties. 2 Now a when John a Lu.7.18,fec. the cause of Christ, and cordial sym- pathy with the church of Christ in all its operations and wants, are here commended, and the principle is such that whoever does the l^ast out of af- fection for the cause, shall be amply rewarded. Whoever gives a cup of cold water to one of these disciples (or little ones) in the name, or for the sake of a disciple, and because of his being a disciple, he honours Christ in the Christian whom he helps, and he shall in no wise lose his reward . (Matt. 25). TT These Utile ones. would be easily understood as refer- ring to the disciples, because the term among the Jews for Master was Rabbi, which was from a word mean- ing Great. CHAPTER XI. 1. He departed thence. The Third circuit in Galilee is here announced. But there are three chapters of back events which come in here as a pa- renthesis, after which this circuit will be detailed (ch. 14. {) 63). The twelve had previously been chosen, before the Sermon on the Mount was deliv ered. They were now instructed and sent forth in Galilee; and from this point Christ departed " to teach and to preach in their cities" — that is, in the cities of Galilee. He did not go into Judea as yet. Here the Evan- gelist Matthew introduces backevents. which occupy chapters 11. 12. 13; these belong to His 31st year. [() 44. John the Baptist :in prison se\ds disciples to Jesus.]- - Galilee — Capernaum ? Mutt. I Mark. I Luke. I Jolin. 11.2-19 I I 7. 18-35 I A D. 31. CHAPTER XI. 125 had heaid in the prison the j those things which ye do hear works of Christ, he sent two of his disciples, 3 And said unto him, Art thou lie that should come, or do we look for another ? 4 Jesus answered and said unto them, Go and shew John again This is not to be read as directly following upon the former chapter of events. Here, previous doings are recited. Soon alter the Sermon on the Mount, and the healing of the Centurion's servant, and raising the widow's son. John the Baptist sent this message. In Luke we learn that as John's disciples told hi in of those miracles, he sent messengers to Christ. John was first put in prison just before our Lord began His work, and came from Nazareth. Matt. 4. 12, to preach, 17. He had been put in prison by Herod for faith- fully denouncing, as unlawful and shameful, his marrying his brother Philip's wife. Josephus relates that he was imprisoned in the castle of Machaerus in the south part of Perea, the region east of the Jordan. 3. Art Thou He that should come? John knew of Christ enough to serve him in ordinary circumstances. But now he had been detained for some time in a gloomy prison, and could not see or know all that was going on. He had evidently heard of His wondrous works, but he doubtless ex- pected, from the prophecy of Mala- chi. a somewhat different manifesta- tion, especially a more immediate oc- currence of the blessing and punish- ment promised. So his misgivings were only superficial and such as did but require this explanation of the woid and works. Besides, he would send his disciples to Christ as he before pointed two of them to Him. — (John 1. 3(5). He was sent to herald Christ, and now as his public work was done, he would direct his disci- ples to Him whom he announced. HI He that should come. Thi* 11* and see : 5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. 6 And blessed is he, whosoev- refers directly to Malachi's prophecy, by which John was naturally guided ; as it was there that he was promised as the E lias, in connexion with Christ the one that should come. Mai. 3. the language occurs : " The Lord whom ye seek shall suddenly come." Be- hold He shall come. " The day of His comims," &c And John's lan- guage refers to these prophecies. He inquires for Him that was promised, it' Christ were truly He. Christ was expected by the Jews because He was predicted in their Scriptures. IT Q> do we look for another? — that is, to an- swer the prophet's description of the one that was to come. 4. Go and tell John again. From Luke we learn that at thai same hour, Christ cured many of diseases and plagues, &c. T giving John's messen- gers a specimen, and this only reply to their inquiry. He answered in language that would explain itself, and must be understood by those fa- miliar with the prophet's speaking ol the Messiah. 5. He appealed to His miracles wrought in their presence, for a com- plete attestation of His Messiahsbip. A miracle is an exertion of Divine power, and therelore is the plainest, highest proof that can be given These things also had been predicted by Isaiah, ch. 35. 42, and 61. 66, and 29. 18, 19, and they could see that they were now fulfilled in Him. 6. Here Christ shows that though tkis is good and sufficient ground foi believing in Him, yet in His person and doctrine, there would be things ai wnich the natural heart might take j offence (o" stumble). The proofs He | brings are n)t such as \j compe lh« I2f> MATTHEW. a. r.». a?., er shall 1 nt be fFended h in me. 7 li And, as they departed, Je- sus began to say unto the mul- titude concerning John, What c went ye out into the wilderness to see? a reed shaken with the d wind ? 8 But what went ye out for to see ? a man clothed in soft rai- ment ? Behold, they that wear b 14.8.14,15. 1 Co. 1.22,23. lPc.2.8. C Lu.7.24-30. i Eph.4.14. Ja.1.6. belief of men, and some, after begin- ning with Him might break off. Therefore he adds, Blessed is he who shall not be offended in me. His hiiuiVe life was likely to offend the proud, because they would think it mean, and vulgar, and beggared, and offcast, and unfit for their associa- tion. His death offends the proud, because it was ignominious and ac- cursed. And in the doctrines which He (aught, there is so much that is abasing to men — as, the utter helpless- ness of fallen nature and the entire dependence on Christ's work for sal- vation, and the distinguishing grace in our renewal — that they are likely to be offended in Him. It was so with the young ruler, the people of Naza- reth and the Pharisees. Persons show that they are ashamed of Christ by refusing to acknowledge Him be- fore men, even when they are per- suaded of His claims. 7. Christ takes this opportunity of giving testimony to John, as John had testified of Elim. Their work was a joint one. but John was to de- crease, while lie was to increase. He would have the multitude rightly understand John's mission and char- acter, that they might rightly under- stand His. Here, then, He teJls who and what John was. In ch. 3. 5, we read that Jerusalem, and all Judea, and all the region round about Jon- dan, went out to John in the wilder- ness. 11 A reed. A flag that grows around the Jordan. The character which is represented by a reed shaken i~ttkihe -ctndjis alight Jickle character. soft clothing are in kings houses. 9 But what went ye out for tc see ? a prophet ? yea, I say unto you, and more than a prophet 10 For this is he of whom it is e written, Behold, I send my mes- senger before thy face, which shall prepare thy way before thee. e Is.40.3. Mal.3.1. Lu.1.76. " carried about with every wind of doctrine," and of favour. They scarce- ly knew what manner of person they went out in a vain curiosity to see. But Christ assures them, that John was a firm, substantial character. He showed his firmness by testifying of Christ before He had come, and maintaining his own inferiority to Christ, among so many temptations to exalt himself. 8. Soft raiment. They could not have expected to see one different from what this work of John requir- ed. JNo soft clothing would have been appropriate for him. And if they understood his work as a preach- er of repentance, they would have understood the rough clothing. He was dressed in a raiment of camel's hair, and a leathern girdle around his waist — dressed for the wilderness, and for his work — not for king's houses; and his preaching was that of repentance, not of ease and sell-secu- rity. See Luke 7. 25. 9. A prophet. This name applied not only to those who predicted future events, but to such as gave religious instructions. The people thought John to be a prophet (ch. 14. 5 ). Bui Christ declares that he was more than an ordinary prophet, since he was His immediate herald and personal forerunner — " much more." Luke 7. "26. 10. In Mai. 3. 1, this had been written of John, that he was to be the messevgerof Christ, before whon? John was sent. This passage is the sub- stance cf the prophet's langi3ge, aud Christ nere shows that John had tho A 0.31.] CHAPTER XI. 12-3 11 Verily, I say anto you, among ' them tl at are born of wjmen there hath not risen a greater than John the Baptist : notwithstanding, die that is least in the kingdom of heaven is greater than he. 12 And from the days of John the Baptist until now the king- /Jno.5.35. g Jno.l. 15,27; 3.30. honour of its applying to him. Ac- cordingly, the Gospel by Mark opens with direct reference to this prophecy. 11. John was greater than other prophets, because to him it was given to stand personally related to Christ as His forerunner — to prepare His way — to baptize Him, to testify of Him, and to point to Him as the Lamb which the law required. IT He that is least — or less, interior. He that is of inferior standing to him in the Christian church is greater than He. The Christian economy is so much in advance of that under which John lived and acted, that he who is of comparatively low rank among the teachers here, is greater than John. He has a more advanced position, and teaches, not merely the Messiah come, bvdChrist crucified (1 Cor. 1.23). Behold the dignity and excellency of a Sabbath School teacher. Any office of leaching Gospel truth is honourable. 12. From ike days. All about this time of John's preaching and Christ's, the Christian economy had begun to excite general interest, and to create an extensive zeal for obtaining its privilegrs. IT The kingdom of hea- ven. The new dispensation now preached, in which Christ's kingdom was to be established openly. IT Sufferelh violence — as though it were attacked. The people were so zeal- Cms and earnest ; and this would goto show John's superior position above oilier prophets, and an ordiE: ry Chris- tian teacher's pre-eminence over John. ^T T/ie violent. Those w.io are earnest, and who strive to get pos- session of its bles Luke J 3. 24; 16. 16. dom of heaven l suffereth vio- lence, and the violent take h it by force. 13 For all the prophets and the law prophesied until John. 14 And if ye will receive it, this is Elias, which ■ was for to come. 1 Or, is solten by force, and they that i men, taktlt, &c. h Lu.16.16. Ep.6. 11-13. i MdL 4.5. C. 17.12. 13. For all the prophets and the iicw. " The Law" was that part of the Old Testament included in the five books of Moses. " The Prophets" comprised the rest, excepting " the Psalms." Sometimes, as here, the Law ana the Prophets is a phrase taken for the Ola Testament Scriptures. The Old Tes- tament preaching continued until John's time, since which the gospel had been proclaimed. John was him- self a herald of Christ, and so came properly under the Old Testament. John's character and rank are under- stood only by considering his rela'ion to this new economy. In him all the Old Testament prophesying closed. Since his time was the New. Al the same time, this responsibility must be weighed, in reference to this altered state of things. In Luke 16. 16, this sentiment is introduced to rebuke the Pharisees, who clung to the Jewish ritual after the gospel was openly pro- claimed. IT l J rophesied — taught of Christ. " The testimony of Jesus is the spirit of prophecy" (Rev. 19. 10). 14. And if ye mill receive it. Our Lord now plainly declares to them that John was no other than the per- son predicted by the last of their old prophets under the name of Elias. His coming is foretold in Mai. 4. 5. They were familiar with this prophe- cy, but they had not recognized or received John the Baptist as he that was to come under this name. They had done unto him whatsoever they listed (eh. 17. 12). As in reference to Christ, they had net known Him. John was not Elias, risen from the dead. When they asked him, Art i thou Elias 1 he answered, No ; bui *88 MATTHEW. [A.D. 31 C 15 He ) that hath ears to hear, let him hear. 16 But k whcreunti) shall I li- ken this generation ? It is like unto children sitting in the mar- kets, and calling unto their fel- lows, 17 And saying, We have piped j Re.2.7 &c. k Lu.7.31. he was come in the spirit and power of Elias (Luke 1. 17; or Elijah. In declaring 10 them this truth, He says : "If ye will receive it," meaning that He knew how they would dispute John's being the Elias, as they dis- puted Himself being the Messiah. They expected that Elias himself would peisonally reappear in the flesh. He meant Dy this to show how it was a matter to be believed by them — how it belonged to their disposition, either to believe or not, and if they would not believe it nor receive it, it would be their own fault. 15. He that hath ears. This is a phrase used where a truth is conveyed which is not naturally understood, requiring a spiritual penetration and disposition to receive it. It calls special attention as to something not apparent at first view, and requiring more deep examination. It is also used to signify that the truth is of general application. It is spoken to us as well as unto them. We must hear with deep attention, and apply all our faculties to the message re- ceived. 16. This generation — this people; alluding, as we learn from Luke 7. 30, to the Pharisees and lawyers, who persisted in finding fault, whether with John or with Christ, always having some ground of complaint. " All the people and the publicans," it is said, "justified God'" (instead of find- ing fault with these declarations); while this other class, the proud op- posers of Christ, rejected the counsel of God against themselves. They could not. bear tc think that John was the Elias that was to come, because he wa* to come as a reprover and unto you, and ye have not danced ; we have mourned unto you, and ye have not lamented. 18 For John came neither eat- ing nor drinking ; and they say, J He hath a devil. 19 The Son of man came eat- ing m and drinking : and they l C.10.25. Jno.7.20. mc.9.10. Jn.2.2. threatener of the curse upon their na- tion. So that that generation or these opposers of that day, were like chil- dren at play, and they treated all these grave matters as child's play. Allu- sion is here made to the custom of children to assemble for sport in public places. IT Markets — places of public gathering, in cities and large towns. 17. Piping and dancing were com- mon at festivals (Luke 15. 25), and mourning and lamenting in compa- nies were common at funerals (ch. 9. *23). " Neither the gay nor the grave suits you. Both have been tried, and you are still displeased. Neither and nothing satisfies." Tf Piped. Piping or playing on a wind instrument, as a shepherd's pipe, was the signal for a dance, and the rest of the company were expected so to respond; hence the complaint, that they had not done their part. Or if it were a mourning play, the custom was to set up a wail, and the others would join the lamen- tation. 13. John had come in the manner of an ascetic, neither eating no-r «'? ink- ing, but fasting, or living on coarsest food in the wilderness. And ye say, he hath a devil ; that is, is possessed by the evil one, like the common de- moniacs of that time. It seemed strange, and they called him a luna- tic — possessed. 19. The Son of man. Christ came in the opposite manner, eating and drinking as other men, and still you find fault — you make this a g-ound of complaint. You say, Behold a man gluttonous, fond of high living, and a winc-bitber (or, wtnt-druikei-), one who is fond o wine and given 19 A. I). 31. CHAPTER XL 129 say, Behold a man gluttonous, and a wine-bibber, a friend of publicans " and sinners. But ° Wisdom is justified of her chil- dren. 20 Then p began he to upbraid the cities wherein most of his mighty works were done, be- cause they repented not : 21 Woe unto thee, Chorazin ! n Lu.15.2; 19.7. Ps. 92.5,6. Pr. 17.24. p Lu. 10 13, &c. •«rink. They misrepresented Him, because they hated His doctrines and claims. IT But Wisdom. The pro- verb means that the truth will always have followers, who will vindicate it in their doctrine and lives. Christ was the wisdom of God — called Wis- dom in the Proverbs. All the chil- dren of wisdom, that is, the truly wise, justify the doctrine of Christ. They vindicate it in their words, and in their lives. See Luke 7. 29 ; where observe, it was the people and the publicans justifying God, while the Pharisees and lawyers rejected the counsel of God against themselves, that drew from Christ these foregoing remarks. [(j 45. Reflections of Jesus on ap- pealing TO HlS MIGHTY WORKS.] — Ca- pernaum. Mart. I Mark. I Luke. I John. 11. 20-30 I I I 20. 21. Our Lord was led now to upbraid — that is, to censure, and re- buke, and condemn the treatment He had commonly received. IT ' Wo.' This is opposed to ' Blessed.' — Most of our Lord's mighty works were done in the cities round the sea of Galilee, Chorazin and Bethsaida. The site of these towns was not far from Capernaum. Bethsaida was ihe ci'y of Andrew, and Philip, and reter. John 1. 44. IT Tare and Sidon. These were important and well-known cities of ancient time, on the Mediterranean, celebrated for tlrdr commercr and magnificence. woe Unto thee, iBe.hsaida ! for if tht mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sack- cloth and ashes. 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, q Jno.12.21. r c.10.15. but destroyed in accordance with prophecy, lor their wickedness. Ezek. 26. 28. Isa. 23. Their remarka- ble overthrow by the evident hand of God, became notorious and pro. verbial. ff They would hojve repent- ed. (See ch. 2i. 31.) This language is to show that the wickedness of these cities in the time of Christ, was greater than that of the worst cities of old. Though those cities were notoriously corrupt, they were igno- rant of God, and it could fairly be said, from the facts, that they would not have so despised these mighty works of Christ. They had not sin- ned against such displays of Divine power and grace. Nineveh repented at the preaching and prophecy of Jo- nah, and it was allowable to infer that such miracles as had been wrought in these cities would have led these to repentance. IT Sackcloth, was a coarse sacking, worn as a sign of grief with ashes thrown on the head, to complete the expression of wo and mourning. These were the well- known badges of desolation and dis- tress, and to repent in " sackcloth and ashes" — " silling in" them, says Luke — means to repent most deeply and bitterly, with all self-abasement. 22. More tolerable, (ch. 10. 15,) where this was said of those who re- ject Christ's ministers. The doom of those ancient cities will be lighter and more endurable, because they had shown less obstinacy, and ha*J not abused such privileges. Those who, at this day, enjoy religious in- 130 MATTHEW. [A. I> 31. which ■ ail exalted unto heaven, 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. 24 But I say unto you, That t i; shall be more tolerable for th*» land of Sodom in the day of judgment than for thee. 25 1[ At u that time Jesus an- swered and said, I thank thee, O Father, Lord of heaven and s Is. 14. 13-15. La.2.1. / ver.24. ti Lu.10.21, structions, and hear the gospel preach- ed, and pass through scenes of grea/. solemnity, without embracing Christ resemble these cities. The children of pious parents, who have been bap- tized, and have Sabbath schools, and despise their privileges, must meet a more dreadful doom than the heathen. IT Thou Capernaum. In this city Christ had tarried much, and performed some of His mighti- est works. It was eminently favour- ed by His presence and power. In this sense, it was exalted to heaven. that is, it had the highest privileges. The wo pronounced here is, that it shall meet the very opposite doom. As it had enjoyed more, and abused more, so it should suffer more. It should lose its privileges — Christ would with- draw from it. It should become as desolate as it had been prosperous in temporal things, and its sinful pop- ulation should perish eternally. 25. I thank thee. I confess, or pro- fess. Bengel. Christ began to up- braid these cities, because of the Pharisees, and lawyers, or scribes, tvho rejected the doctrines He taught about John the Baptist and Himself. They were proud of their own wis- dom, and rejected the counsel or wisdom of God. Christ here glori- fies the Father for this display of sovereignty. He saw that these things wre hid from those who bcast- ed to be wise and prudent, and He eu'ib. because thou hast hid these things from the wise and prudent, and hast revealed them unto babes/ 26 Even so, Father : for so it seemed good in thy sight. 27 All w things are delivered nnto me of my Father : and no man knoweth the Son but the Father ; neither * knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. V Ps.8.2. Je.1.7,8. lCor.t.27. 2-2. Jno.3.35; 17.2. lCor.15.27. 5.20. W c 28.18. Lll.IO x Jno.1.18. Uno recognizes and approves the ways of the Father with men, that having hid these things from such, He had re- vealed them unto babes, that is, to those " Utile children" — the convert- ed, humbled disciples (" little ones" ch. 10. 42), of whom is the kingdom of heaven, (comp. vs. 27.) 26. Even so. This is the language of hearty concurrence in the Father's will, and the reason given is merely this : that such was the will of the Father. Luke has these words also at the return of the seventy. This is a temper of implicit and cheerful confi« dence, which we may all imitate. " Thy will be done." God is glorious in His sovereignty. That gospel truth which the wise reject, babes in Christ can understand — "Born, no of blocd, r.or of the wil. 1 of the flesh, nor cf the will of man, but of God/' In all our times of darkness, we are to trust in God as in one who knows We are to submit our own wisdom to His, and be resigned, even when we are afflicted, because so it secvis good in His sight. See Luke 10. 21. 27. All things. He had just ad- dressed the Father as Lord of heaven and earth, and as having sovereign control over all men. Now, He pre- sents His own mediatorial relations. Though God is a sovereign, yet God in Christ is a Saviour. Though these differences among men are pre- destinated, vet Christ is the way. and A. D. 31 I CHAPTER X! 131 aZec.9 9. 6Je.6.16. s Uno.5.3. 2S ^[ Come 'into me all ye that ! meek and lowly a in heart : and labour > and are heavy laden, b ye shall find rest unto your and I will give you rest. souls. 29 Take my yoke upon yon, 30 For my yoke is easy, c and and learn z of me ; for I am ry burden is light. y Is 53.2,3. Z Ph.2.5-3. lPe.2.2l. the truih, and the life. So He at once goes on to state the plan ol sal- vation by a Redeemer. The only way that we can know any tiling of God's secret purposes of grace, is to come to Christ and embrace eternal lite for ourselves. Thus, as elsewhere, He connects faith with the concealed purposes of God. " All that the Father giv r eth me, shall come to me," &c. We are of the elect unless we neglect and reject the great salvation. Let God have all the glory of the sinner's sal- vation. He maketh men to differ. Christians must trace their conver- sion to distinguishing grace. Let all men hear the gospel. Behold the only plan ! It is proclaimed to all. This is the truth, not concealed or se- cret, but revealed to us. It is for Christ and not for us, to know the Father — 'no man hath seen God," &c. He has control of all things as Me- diator (ch. 28. 18). All power is given to Him. But the Father is brought down to us in Christ (Colos. 2. 9), who is the revea'er of the God- he^- 1 , We must k ..a of Him. He .^ nead over all wings to the church, y'et no being .nows the Son but the Father. He had just shown (vs. 25) how the Father reveals the Son to some, and not to others. From Him only who commanded the light to shine out of darkness, can we get the discovery of Christ. Observe, Christ is one with the Father. Our condition is hopeless unless Christ re- veal to us the Father, and we see God in Cfirist reconciled. We are bless- ed, as having such things revealed to us in Christ, beyond kings and pro- phets of old, and this favour is inesti- mable: and all from distinguishing grace. 28 Now He accordingly invites to Himself as the only vsy.- IT Come wUo me. Here His objectplainly is, not to show who are entitled to come to Him, but who are invited, that thus it may appear how He is the fit re- sort even of the most helpless and forlorn. Not the boasting Pharisees, not John himself was to be their re- sort, but He, and only He. IF All ye that labour. There was a class (Luke 7.29), who justified God, and received His counsel (toward them- selves), which the Pharisees and law- yers, or scribes, despised. " All the people" that is, the common mass, " and the publicans" were of this feel- ing. Seeing this multitude not dis- posed to cavil, but rather to receive the truth, and fainting with weari ness of body and soul, He was mcved with compassion toward them, as sheep having no shepherd (9. 3(>), and these He addresses here, direct ing them to Himself. Those who are weary and heavy laden in any such sense, who are tired of the worltJ, and of false teaching, and long foi the truth : they who have consciences burdened by a sense of sin, and are ready to hear glad tidings, can hear them from Him. Only to such can the Gospel be glad tidings or good news. Onlv to such can it give rest. IT Rest, is what such want, and He can give it to them and will. It is rest to the soul (vs. 29). This you shall find in your experience — the peace tnat flows from free forgive- ness, and a sense of justification through Christ. So that in Him — coming to Him — looking to Him — finding Him — men shall have rest. 29. Take my yoke. This is added only as giving a further glimpse of His plan for discipleship. There must be subjection of the understand- \ ing — " Learn of me" And of the heart — " J am meek and lowly in heart.' j This must not be overlooked. None I can be saved by Christ, but bv itft* l : 132 MATTHEW. [A. D 31 CHAPTER XII. AT that time* Jesus went on ihe sabbath day through the corn ; and his disciples were an hungered, and began to pluck b 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 a Mar.2.23,&c. Lu.6.1,&c. b De.23.25. plicitly submitting to His plan of salvation. Meekness and lowliness of temper are the great characteris- tics of discipleship. We must be con- tent to follow Him. And this temper He patterns for us : " Not my will but Thine be done." And with this, we shall find rest to our souls. This is rest. For with this disposition, His yoke upon the feelings is easy — all His restraints are pleasant and wel- come — and His burden of service is light. " Wisdom's ways are ways of pleasantness and all her paths are peace." CHAPTER XII. w § 37. The disciples pluck ears of grain os the sabbath.] — On the way to Galilee. Matt. | Mark. I Luke. I John. 12. 1-8 i 2. 23-28 I 6. 1-5 I 1. At that time. Observe, this oc- curred far back, and just alter the call of Matthew. The Jewish sabbath an- swered to our seventh day of the week. The day was changed alter the resur- rection of Christ, because He rose from the dead on the first day of the week, and rested from that work, and bless- ed the day and hallowed it. It is our duly to k^ep this sabbath holy because it is the Christian sabbath, commemorating the finished work of Christ fcr us sinners, and an ear- nest of the eternal sabbath in hea- ves reserved for the people of God. Luke says (6. 1), that this was Ike sec- ond sflh'jalh after the first, literally the second -first sabbath, it was known by this name, from the festival appoint- ments. The passover least was cel- ibraMvl about our March and April. not lawful to do c upon the sab- bath day. 3 But he said \ nto them, Have ye not read what David did, d when he was an hungered, and they that were with him ; 4 How he entered into the house of God, and did eat the shew-bread, e which was not C Ex.31. 15. d lSa.'21.b. e Ex.25.30. On the second day of the paschal week a sheaf of barley was to be offered up as first fruits of harvest, and from this day, which was a day of rest — a sabbath — were to be reckoned seven weeks to pentecost or feast of weeks and of harvest. The second sabbath after the first was the second in this series, next after the first or beginning of this reckoning. IT Com. This is a general term for grain, and here signifies Barley, most probably, which was ripe at that time, and which they rubbed in their hands (Luke 6. 1) to clear it of chaff. The barley harvest in that country commenced in May, and a ripe sheaf of this grain was requir- ed to be offered early in April. IT An hungered — hungry. 2. The Pharisees complained of them to Christ for this — that it wa? unlawful to do this on the sabbath day, as though it was a violation ot the fourth commandment — not thai they to,.k the grain in passing through the field, for this was allowed (Dent, 23.25) — but for not treating the sab- bath with becoming sanctity. 3. 4. He refers them to a precedent in the example of David (1 Sam. 21. G). The house of God was then the tabernacle. The shew -bread was in twelve cakes renewed every Sabbath, and placed in ojxter on a table covered with gold (Lev. 24. 5-9). This brcao was considered holy, and not allowed to be eaten, except by the priests (Ex. 25. 30). When David fled from Saul, he applied to ihe high priest Ahimeleeh for food, and could obtain no bread but this, therefore he took it. It was a ease of necessity which over- ruled the ceremonial command, Tkey /LD.31.1 CHAPTER XII. 133 lawful for him to eat, neither for thorn which were with him, but onJy f for the priests? 5 Or have ye not read in the law, z how that on the sabbath days the priests in the temple h profane the sabbath, and are blameless ? 6 But I say unto you, that in / Ex.29.32,33. g Nu.28.9. h Jno.7.22,23. must admit David's example, and a like necessity justified the disciples. The sabbath'was not violated in case of ■• necessity and mercy" (I will have mercy amd not sacrifice). Hosea 6. 6. 5. In, the law — of Moses, prescri- bing the ceremonies for the sabbath (Num. 28. 9, 10). The Pharisees com- plained that the disciples by rubbing the grain in their hands had perform- ed labour which violated the sabbath. Christ reminds them that their law even prescribes certain labour on the Sabbath for the priests, which if done W others would have profaned the vabbath. They were to kill two lambs on the sabbath — kindle fires to burn them, which wasexpressly forbid- den otherwise (Exod. 35. 3), &c, and j^et were blameless. So that circum- stances and cases must be considered. 6. Our Lord moreover asserts here His own authority above the temple service — having power over those laws which were of use mostly as re- ferring to Himself. This is an as- sertion of His supremacy and Divin- ity, and a hint of His intent to abro- gate that cumbersome ritual by His own coming. And if the temple ser- vice would excuse the priests' work, much more would His service excuse His disciples' work. In Mark 2. £7, another argument is mentioned. The object of the sabbath must be con- sidered, as it was made for the sake of man, rather than man for its sake. All just ideas of its design wculi 3how that it was to subserve man's fue advantage, and not to be the means of his destruction. Works of neeohsity and mercv may \e done. is this place is one greater > than the temple. 7 But if yc had known what this meaneth,j I will have mercy, and not sacrifice, ye would not have condemned the guiltless. 8 For the Son of man is Lord even of the sabbath day. 9 1" And k when he was i 2Ch.61S. Mal.3.1. c.23.17-21. j Hos.6.6- k Mar.3.1, &c. Lu.64,&c. 7. This passage Christ had quoted before, to show that His ceremonial requirements must not stand in the way of the weightier matters of the law. A knowledge of the meaning here, would have prevented their con- demning the guiltless, because it would have shown them the substance of His requisitions — the general prin- ciple of them, and their consistency (I Cor. 13. 1-3); and it would have shown them too that He requires kind judgments of others, not harsh cen- sures. That which God desires or " will have" is not the letter of sacrifice, so much as the hearty outpouring of love which the sacrifice symbolized (see Heb. 10. 5-10). 8. Son of man. This occurs 87 times in the New Testament, always refei ring to Christ IT Lord even of tiu sabbath day. Christ asserts that Hi has an authority not only higher than that of the temple service, but higher than that of the sabbath itself. He here asserts that He Himself is more to be regarded and trusted than any ceremonial appointments ; that the sabbath has its sanctity from His work, and that He has power to alter it, and to direct its observance. He Himself is the end of the law for righteousness to the believer ; the end, as that to which it pointed, and thai in which it was swallowed up. This is a claim of Divinity. [() 38. Thk healing of the witherbd hand on the Sabbath.]-- Galilee. Matt | Mark. I Luke. I John. 12. 9-14 I 3. 1-6 !6. 6-11 ! 9. And when He was departed thence. 134 MATTHEW. [A D 31 departed thence, he went into their synagogue : 10 And, behold, „here was a man which had his hand with- ered. And they asked him, say- ing, Is * it lawful to heal on the sabbath day ? that the) might accuse him. 11 And he said untc them, What man shall there be among you that shall have one sheep, and m if it fall into a pit on the l Lu.14.3. m De.22.4. This event occurred in close con- nexion with the complaint and dis- cussion just noticed. From Luke 6. G, we learn that it was on another sabbath, and doubtless while this subject was in agitation. 10. A case was brought to Him of a man with a withered hand. Luke tells us that it was his right hand. This disease, when seated, is incura- ble. The Scribes and Pharisees (as we learn from Luke 6. 7) watched Him, to see whether He would heal on the Sabbath ; and they questioned Him as to the lawfulness of so doing, that they might accuse Him as " not of God, because He keepeth not the sabbath day" (John 9. 16). Seven cures are recorded as wrought on the sabbath: the aemoniac in the syna- gogue — Peter's wife's mother — the impotent man .it Bethesda's pool — the man born blind — the woman with a spirit of infirmity — a man who had the dropsy, and th*s. 11. He replied by asking whether it was lawful on the sabbath to do good, or to do evil ; to save life, or to destroy it 1 ( Luke 6. 8, 9,) for in His view, the neglect to do good, is the same as to do evil (Mark 3. 4) : and He brings up a case, appealing to themselves, if they would not count it lawful to draw a sheep out of a pit: and if so, whether a man (so much more important than a sheep) could not be healed on that day. Thus He showed that it was law. lul to do &ood on the sabba'.h, espe- sabbath day, will he not lay hold on it, and lift it out ? 12 How much then is a mar better than a sheep I Wherefore it is lawful to do well on the sab- bath days. 13 Then saith he to the man, Stretch forth thine hand. And he stretched it forth ; and it was restored whole, like as the other. 14 H Then the Pharisees went dally in the way of necessity and mercy. 13. Then looking upon them with an ocr (See Mark 3. 5), that they should have made such a heartless and malicious complaint, He cured the man. This was a miracle, be- cause His word of command gave the man power to stretch forth his hand, though it ivas withered. Thus He proved Himself Lord of the sab- bath. This work could have come only from a superhuman source. So, when God commands the helpless sinner, He will give strength if we attempt to obey. We may infer Hi.J general rule in regard to the sabbath. Two cases are given : one case was of necessity, the other of mercy. And we infer that works of necessity and mercy may be done on that day, and none oiher works. We are most likely to err in the way of neglecting such works, from not having a heart in God's service, and not having love to God and man. Where the Sab- bath is properly observed, God send? the blessings of His providence ana grace. Temporal and spiritual pros perity are to be looked for in this way ; but the greatest social mischiei and spiritual evils flow from a neg- lect or contempt of the sabbath. I 14. Held a council; that is^planned ■ together — took counsel. Mark adds, that it was with the Herodians whom thev hated. These Herodians were a political party attached to Herod Antipas, of GaHlee, and who iavoui« A D.S1.) CHAPTER XII. 135 out, and hel 1 1 a council against him, how they might destroy him. 15 But when Jesus knew it, he withdrew himself from thence : 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 l Or, took counsel. ed his claims as king against Christ. Notice their question proposed to Christ : " Is it lawful to give tribute to Caesar 1" ch. 22. 16. 17. Observe, (1.) No ordinance of God can be against well-doing. It is law- ful, at all times, and in all cases, to do good. (2.) The sinner's inability is quite consistent, in God's view, with the command to obey the gospel ; for there is a way provided in which the withered hand can be stretched forth at the word of Christ. [ty 39. Jesus arrives at the Sea op Tiberias, and is followed by mul- titudes.] — Lake of Galilee. Matt. I Mark. 1 Luke. | John. 12. 15-21 1 3. 7-12 ! | 15. He withdrew. Jesus knew their plans and withdrew, not from fear, but because He also knew that His hour was not yet come. Mark adds that He withdrew with His disciples to the Sea (i. e., of Galilee) — that many came from Idumea and from beyond Jordan, and that a great multitude of those here mentioned came from around Tore and Sido?i, and were of course. Gentiles (vs. 21). The crowd, it a| pears, was so great, that Fie too** a boat, so as not to be pressed down. And here, from the boat, He did His wonders of healing (<-ee Mark) to the throng on the shore. 1.6. Here again we find Him en- joining silence on them in regard to His being the Christ. It was not yet lime for this to be widely known, or loudly asserted with su^h exciting which was spoken by Esaias the prophet, n saying. 18 Behold my servant, whom I have chosen ; my beloved, in whom my soul is well pleased : I will put my spirit upon him, and he shall shew judgment to the Gentiles. 19 He shall not strive, nor cry, neither shall any man hear his voice in the streets. n Is.42.1. proofs, any more than it was time for Him to die. 18. And this also was in fulfilment of prophecy (Isaiah 42. 1-4), that His course should be unostentatious and noiseless. They thought the Messiah should be a conquering hero. But instead of treading down His enemies, like a renowned con- queror, or shouting as for battle, He should not tread harshly on the bruised reed so as to break it. nor on smok- ing flax so as to quench it, and that it is His plan and characteristic to proceed without noise and parade. He is not to be despised because of His unpretending style, but revered for this, as it is a mark of His mis- sion, according as the prophets had set forth. TT M\i servant. This title indicates His mission for a definite work; hence He is also said to be " chosen" for that work, and accepted for that work. IT My beloved Son ; " sanctified or set apart and sent." He is promised all the requisites of that work — "the Spirit without measure," and all sveccss. IT He shall shew judgment ; that is, He shall make known and send forth the es- tablished truth in regard to me king- dom of God — God's plan of gospel righteousness extending to the Gen» tiles (Jer. 16. 19). 19. He shall work by a silent in tluence in the world, as of the Holy Spirit (vs. 18). not like the sound of a warrior, which is " with shouts and i garments rolled in blood." J 20. A bruised reed. This language j indicates His genLC temper and 136 MATTHEW. [A. D. 3L 20 A bruised reed shall he not break, and smoking flax shall he nut quench, till he send forth judgment unto victory. 21 And in his name shall the Gentiles trust. course in the world. His object is not to destroy men's lives, like a war- rior, bat to save ; not to break the bruised, but to lift them up. " The Spirit of the Lord God is upon me " (Isa. til). All His course and His measures shall be of this kind. The humble should be exalted. Tender, troubled consciences should be south- ed by His word. TT Smoking flax. The figure here is of the wick of a smoking lamp, with little or no oil. He should not put out a smothered spark of piety, but rather kindle it to a blaze. His strength is made per- fect in weakness. •' He givelh power to the faint, and to them that have no might He increaseth strength." Grace is the characteristic of Christ's work. IT TIU He. This form of expres- sion does not refer to a point of time, but to the object in view. This is His aim — to send forth judgment or (he established truth of God — to pro- claim and carry forward the gospel of peace. And it shall be unto vic- tory, causing ; ' mercy to triumph over judgment," showing a plan of judg- ment, truth, and righteousness by which victory is proclaimed, and se- cured in consistency with justice. This is the nature of His conquests. He is the Prince of Peace. 21. In His name. In His gospel covenant shall the Gentiles trust (who are not Jews). Isaiah has it, "The isles shall wait for His law ;" i. e., the regions out of Judea (42. 4). Observe: it was at this juncture that our Lord delivered the Sermon on the Mount, recorded in the 5th ch. These (Mark 3. 7, 8) are the multi- tudes whom He saw when He went up intc the mountain and taught (ch. 5. 1). Here a great leading prophecy was fulfilled, in the Gvniiies coming to Uuk. And here He natuially took 22 *H 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. o Mar.3.11. Lu.li.14. occasion to deliver His law, for which the Gentiles (as it had been prophe- sied) were waiting I Observe, (1.) The reason of Christ's withdrawing from any is. their evi- dent and intense hostility to Him (14). (2.) Christ's purposes cannot be de- feated by wicked men, and the gates of hell in council can never prevail against Him. (3.) Of the multitudes who follow Christ, it can always be said, " He healed them all." (4.) Christ's dignity and glory here, are not as an earthly monarch, but as the Saviour of souls. " Thy noblest wonders here we view, In souls renewed and sins forgiven." [() 48. The Healing or the Demo- niac. The Scribes and Pharisees blaspheme.] — Galilee. Matt. I Mark. I Luke. I John. 12.22-37 13. 19-30 11. 14,15 I I 17-23 | 22. The order of this event is at the opening of His second circuit in Gal- ilee, soon after the message of J^hn from prison to Him. See the paral- lel passages. IT Blind and dumb. The effect of this demoniacal posses- sion was, that the subject was both blind and dumb. Luke mentions that it was dumb, but does not contradict the blindness. 23. Amazed — at this miraculous power, exerted before their eyes. At once they thought of the Messiah prophesied in isaiah 3? 5. They were struck at once with a convic- tion that this must be the Christ whom prophets foretold, the Son of David. But though this was the hon- est and na'.ural impression of tne common people, the Pharisees would admit no such thing. The multitude alarmed the Jewish rulers by the cuestion, whether Jesus were ihv A. D. 31 J CHAPTER XII. 137 23 And all the people were 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 1 Beelzebub the prince of the devils. 25 And Jesus knew their p thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided 1 Beelzebul. p Ps 139.i. Jno.2.24,25. Christ. Mark suggests that the Scribes and Pharisees had come from Jerusalem to watch Him. 24. They resorted to thi3 impious way of accounting for the miracle : that it was a wonder wrought by al- liance with devils. This would make the people afraid of Christ's influ- ence, and tend to destroy it among them. We can well inter from the incidental hints of the Evangelists, in what spirit this was said. And the Pharisees had no other way of' keep- ing in favour and power, than to at- tribute these wonderful works of Christ to diabolical agency. IT Beelzebub, the god of flies, or Be- elzebul, of filth, as they called by this contemptuous name (2 Kings I. 6) the arch-demon of idolatry. It was their name for the very devil of devils — the head and source of all such abominations as were connected with idol worship. They accused Christ of being a base magician, in conference with " the Prince of the power of the air." 25. Jesus knew their thoughts. This •proves Him God. Ps. 139. 2. Jer. 17. 10. Herein He gives the Pharisees an infallible proof of His being the Messiah, " He shall nut judge alter toe sight of His eyes" (Isa. 11.3). If Eczry kingdom, &. • He means by this to shew how absurd it would be lo suppose Satan leagued with Him, to cast oi devi's who were his own 12* against itself shail rot stand: 26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand ? 27 And if I by Beelzebub «j cast out devils, by whom do your children cast them out ? There- fore they shall be your judges. 28 But if I cast out devils by the Spirit of God, then the king- dom r of God is come unto you. 29 Or else how can one enter q ver.24. r Da.2.44. c.6.33. Lu.11.20; 17.21. Ro. 14.17. agents of evil. Satan would thus be set up against himself. A contra- diction. 27. Your children. Those of your family, your disciples : meaning Jews, like themselves, who were exorcists (comp. Acts 19. 13), accustomed to cast out evil spirits — in pretence. Why did they not accuse them of casting out devils by Beelzebub 1 TT They shall be your judges, viz., that it is from mere malice that you so ac- cuse me. 28. By the Spirit of God. Luke has it — the finger of God. The ques- tion was, whether it was God's work or Satan's. If God's, it was proof of His Messiahship, for God would not give His miraculous power to estab- lish an imposture. This Christ ar- gues, and claims the argument ir. His favour. V The kingdom of God — as opposed to that of" Satan (vs. 26). The kingdom prophesied as to be set up in the world by God's authority and power. If Is come unto you. Luke has it : " No doubt the kingdom of God is come upon you." Christ's reign has begun. It makes its appeal, and presents its claim, and if there is any truth in the miracles, yon ought to give immediate he:d to the gospel of Christ. If the claims of Christ are proved, they are worthy of all cur attention. And if the? are of any importance they ax ) af all im- portance. [38 MATTHEW [A. D. 31. into a strong man's house and spoii s his goods, except he first bi. id the strong man ? and then he will spoil his house. 30 He that is not with me is against me ; l and he that gath- ereth not with me, scattereth abroad. 31 "il Wherefore I say unto you, All u manner of sin and blasphemy shall be forgiven unto men ; but the blasphemy against the Holy Ghost T shall not be forgiven unto men. Is.49 24; 53.12. Re. 12.7-10 ; 20.2.3. MJno.2. 19. u ]\lur.3.2S. Lu.12.10. v He. 10.29. Uno.5.10. 29. These wondrous works, He says, were done lo show that Christ has power over Satan. He " came to destroy the work§ of the devil." He illustrates His power over Satan himself, by rescuing this man from nis possession, and thus showing that He can spoil his goods. So the ar- gument is complete. He proves thus that instead of being in alliance with Satan, He has power over him, and means to break down his kingdom in the earth, and has actually in this miracle begun so to do. 30. In this general language, He shows, first, That Satan's reign is di- rectly opposite to His, working con- trary results and admitting no collu- sion or alliance : and next, that all Satan's forces, wicked men, and they themselves who oppose Him, are on the opposite side, and so, on the side of Satan. The conclusion is, that instead of His co-operating with the devil, then are co-workers with him. 31. Wherefore. Having proved them so in the wrong, He goes on to show the heinousness of their offence in blaspheming the Holy Ghost. The unpardonable sin is such as they here committed. Mark expressly explains (3. 30), " Because they said He hath an unclean spirit." Many mistake in thinking other sins and courses of tur. unpardonable. Those who so anx- jf-Jfly jear lest they have committed 32 And whosoever speuketh a word against the Son of man, w it shall be forgiven him ; but whosoever speaketh against the Holy Ghost, it shall not be for given him, neither in this world, neither in the tuorld to come. 33 Either make the tree good, and his fruit good ; or else make the tree corrupt, and his fruit corrupt ; for * the tree is known by his fruit. 34 O generation y of vipers ! how can ye, being evil, speak W Lu.7.34.Jno.7.l2. lTi.1 13. X C.7.16,17. y C. this sin, do not show the fiendish and malicious contempt of the Holy Ghost which was here exhibited. Observe : It is a deliberate and diabolical blas- pheming of the Holy Ghost, and of His work, so as to repudiate it open- ly, and treat it with impious scorn, that is meant here. " It confounds God, the source of all good influence, with the devil, and shows a state of mind utterly given over to Satan, " do- ing despite unto the spirit of grace." 3*2. Neither in the world to come. This phrase is addpd for emphasis, like " for ever and every It was pro- verbial language. Mark reads, " hath never forgiveness, but is in danger of eternal damnation." This is the idea which is here most strongly express- ed. This gives not the least warrant for inferring forgiveness for any sins in the future world, but the utmost warrant for expecting no forgiveness there. Absolution is publicly pro- nounced on believers at the judg- ment, but their sins were forgiven in this life. 33. Either make. This is a fair rule laid down for their judgment. Either to make (or consider) the tree good and its fruit also, or else, &c. He claims their belief in Him for the works' sake. Either lay it down as proved that He and His works are 'og^iher good or bad. The works are not of Satan as He had shvwa, A. D. 31 J CHAPTER XII. 139 good things ? For ou of the abundarce of the heart the mouth speaketh. 35 A good man out of the good treasure of the heart 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 Neither is He. They themselves are of Satan, for their opposition to Him and all their works are so. 34. O generation uf vipers — offspring of Satan, in his worst form. The rule just given is here applied to themselves. Yourselves, a race of most malicious, venomous nature, how can good words be expected out of you 1 This traces evil speaking to the corrupt heart, and shows the dreadful root and source of blasphe- my. With their natural, carnal heart, they could not speak*good things, any more than a bramble bush could bring forth grapes. As it is natural to speak out of the abundance or fulness of the heart, therefore their evil language only proved the over- flowing malignity of their natures. The extremity of our sinfulness is our disability. Her jo can the Ethiopi- an change his skin, or the leopard his spots ? The power is of God. 35. The same sentiment is further illustrated. Good and bad men act according to their hearts. The one renewed and good, the other unre- newed and evii. All- sinfulness does not consist in action, for behind the action and anterior to it is the evil, natural heart. 36. They might think their words of small account. But here these are shown yj he of serious import- ance, as speaking out the heart. Hence they shall all be subjected to strict judgment at the final day. TT Every idle w >rd, (jupyavj rendered in 2 Pet. i. 8, 'barren.'' It first means vain, then fai:e. Eve ry heedless wor I, speak, they shall give account* thereof in the day of judgment : 37 For by thy words b thou shall be justified, and by thy words thou shalt be condemned 38 1" Then certain of the Scribes and of the Pharisee.* answered, saying, Master, we would see a sign c from thee. a Eo. 12.14. Ep.5.4,6. Jude 15. b Pr.13.3. cc.16. 1. 1 Cor. 1.22. even though esteemed most trivial, shall be brought into account. 37. For by thy words. A man is to be judged by his own words. " Take a man as he says," is a proverb Words become vastly important in this light. (See James" 3. 6, &c.) Be- sides, at the bar, a man is called on to speak. Gu illy, or not guilty? The justice and truth of God's judgment is expressed in the declaration, that every mouth shall be stopped, in tacit confession of guilt. Observe, (1.; The fulness of Christ's power and grace for all wretched sin- ners. Blindness, dumbness, weak- ness, hardness He can cure. (2.) An instance of His wonder-working nana in casting out devils from men, is the highest proof of His Divinity. " Many shall see it, and shall fear a- id shall trust in the Lord" (23). (3.) The malice of the human heart toward Christ and His redeeming, gracious work, is without a bound ; ready tor the most infernal plots and accusations. (4.) Christ's work and Satan's must not be confounded. Blessed are all they who are one with Christ and His cause. [() 49. The Scribes and Pharisees seek a sign. Our Lord's reflec- tions.] — Galilee. Matt. Mark. | Luke. I John. 12. 33-45 I 11. 16 I 24-36 | 38. We would see a, sign from thee. This seems to have been demanded as sett ing the question of His claims and to show -whether he cast out devils •140 MATTHEW. [A. D. 31 39 But he answered and said unto them, An evil and adulte- rous a generation seeketh cfter a sign, and there shall no sign be given to it, but the sign of the prophet Jonas : 40 For e as Jonas was three days and three nights in the whale's belly ; so shall the Son of man be three days and three d Is 57.3. t Jon. 1.17. by the Spirit of God, or by Beelzebub. Luke says (-11.16 ; 24. 36), that it was a " sign from heaven" that they sought, and that they did it (1 tempting Him," asking something more positive than they had yet received — though they nad seen miracles and wonders which ought to have satisfied them. They would not K elieve Him without some- mi ng more. 39. It was against this stubborn and unreasonable temper in them tnat Christ exclaims. He therefore charges it upon them that they are an evil and adulterous generation tnat make this demand. He would point them to their origin while they inquire of His. Their being called ldulterous would suggest to them the .anguage of the prophets in which this term is so commonly used to rep- resent the unfaithfulness of the Jews to the covenant (Isa. 57. 3. Hos. 3. 1. Ezek. 16. 15, and Malachi). IT The prophet. This should be the only sign. {Jonas is the Greek way of writing the Hebrew name Jonah.) This idea is explained in what fol- lows. This is the only kind of evi- dence they should have. Such mir- aculous proofs attesting his commis- sion as occurred v/ith Jonah. Luke reads, " as Jonah was a sign to the Ninevites," i. e. a wonder, a miracu- lous messenger. They knew the his- tory of that Old Testament prophet. He was a type of Christ in the matter stated here, of his miraculous deliv- erance from the whale's belly " afiei fh>-ee days." Such evidences "He should furnish them lor his Divine uiisdou. (See Luke H,31.) nights in the heart of the earth. 41 The men of Nineveh shall rise in judgment with this gen- eration, and shall condemn f it : because they repented at s the preaching of Jonas; and, be- hold, a greater than Jonas is here. 42 The h queen of the south shall rise up in the judgment /Ro.2.27. g Joil.3.5. h Lu.11.31, &C. 40. This refers of course to His resurrection from the dead. His rising ' from the heart of the earth after three days ;" (see the book of Jo- nah.) This event occurred in the Med- iterranean sea, and, of course, between Joppa and Tarshish. As to the kind of fish, it is called a whale, though in the Hebrew it is a word that passes for any very large fish. We read that God prepared a great fish for the purpose " to swallow up Jonah." (Jonah I. 17.) IT Three days and three nights. The Jews reckoned the parts of days and nights the same as though they were whole. So in the narrative of Christ's resurrection two nights, with the evening preceding and the morning following, including one whole day. were reckoned as three days. This prophecy, thereioie, was never disputed by the Jews on this point, as it would surely have been if they had not owned the computa- tions as correct, according to their mode. 41. The men of Nineveh. While the Jews should have as good evi- dence and of the same kind as the Ninevites, they should be condemned for not repenting as the Ninevites did. The case of the Ninevites shall testify against them. They were heathen. They repented at the preaching; anil at the preaching of one so much less than He. (For Nineveh, see Bib. Geog. S. S. Union.) 42. The queen of the south. This is recorded 1 Kings* 10. 1 : the visit of the queen of Sheba, which was pruU ably in Arabia, south of Palestine. — ■ « i U Uttermost z\;rts t i. e., the extre.iu-st A D. 31.1 CHAPTER XII. 141 willi this generation, and shall condemn it : for she i came from the uttermost parts of the earth to hear the wisdom of Solomon ; and, behold, a greater than Solo- mon is here. 43 When 3 the unclean spirit is gone out of a man, he * walketh through dry places, seeking rest, and rindeth none. 44 Then he saith, I will return i 2Ch.9.1. i Lu.11.21. k Job 1.7. lPe.5.8. limits of the then known world. Her case should give testimony against them. She sought the wisdom of Solomon with the greatest zeal, and at utmost effort. She came a great distance to hear him. But they, in- stead of seeking Christ and being at effort to hear His doctrine, so much more important, would not even re- ceive His instructions, though He came from heaven to them, and not they to Him. 43-45. When the unclean spirit. The discourse here turns upon the matter of Elis casting out devils, and of His being charged as iu league with Satan, when in truth they were co- workers with the devil. He now represents their deplorable case, "this wicked generation'' 1 (vs. 45). They were naturally possessed with the cevil in their hearts, as the posses- j sions talked of here so vividly exhib- itec. And so much were they a favourite abode of the devil, that though the blind and dumb devils were driven out from them by His miraculous power, Satan would return again with seven-fold dominion to their hearts : and so He applies verse 30. IT Hath gone out. (See verse 89.) H He walketh through dry places, unfrequented by men. There was an ancient and popular belief among the Jews that demons and evil spirits wen wont to haunt desert places. The mode of expression here is figurative, and makes use of that cc minor?, idea. He would merjly represent the evil spirit as going out cf the jsrscn to his natural haunt into my house, groin whence I came out ; and vhen he is come, he rindeth it empty, swept, and garnished. 45 Then goe.h he, and laketh with himself seven other spirits more wicked than himself, and they enter in and dwell there : and the last state of that man is worse i than the first. Even so l He. 6.4; 10.26. 2Pe.2.20,22. without. He seeks rest there and finds none. He is dissatisfied out of the man. He resolves to return to his house and home in the heart. He finds it like a house carefully prepared for the reception of its owner, unoc- cupied by any other, empty and cleansed, swept and garnished, dec- orated and furnished, all waiting for him. Whatever the outward change with a sinner, if he be not truly re- newed, he only grows worse. 45. Then goelh he. Finding it ready and waiting, the unclean or depraved spirit resolves on increasing; his forces in the bosom. This indi- cates the case of those only partially and temporarily recovered from Sa- tan's possession. Their usual course is to a worse extremity of sin and op- position to Christ. Such he declared would be the case of the Jews. Such it really proved. They would be only partially, and outwardly, and temporarily benefitted by Christ's work among them. He would cast out devils. But Satan would not be- come dispossessed of their hearts. They would only become worse and worse. ^Seren other spirits. This was a sacred number, indefinite — de- noting many, or sufficient. Observe, (1.) Wicked men con. stantly claim more of God, while they r.espise what they have at hand, (2.) How shall they who neglect the gospel be condemned by many con- verted heathen! (3.) Outward refor- mations often leave men in more set- tled and stubborn opposition to Christ, Evil men and seducers wax worn 142 MATTHEW. [A. D 3i shall U bt also unto this wicked generation. 40 1" While he yet talked to the people, behold, his m mother and his brethren" stood without, 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 ? •m Mar.3.'3l,&c. Lu.8.19,&c. n c. 13.55. and worse, deceiving and being de- ceived. [§ 50. The true Disciples op Christ His nearer relatives.] — Galilee. Matt. | Mark. I Luke. I John. 12. 46-50 13.31-35 18.19-21 I 46. His motlter and His brethren. From Mark (6. 3), we learn of tour brethren, James, Joses, Juda, and Si- mon. He seems not to have spoken this in their hearing. Others brought the message, while they were standing without. He took this occasion to declare to those whom He had been addressing, the true spiritual natuie of those relations which He came to institute, as superior, far, to those of flesh and blood. So He left not any opportunity unimproved of declaring His work, and of contrasting it with their common, secular views. 49. This was a most affecting dec- laration. He showed not the less love for His natural kin but the more for His spiritual kindred. His disci- ples are truly related to Him by bonds nearer and dearer than mother or brethren could be. 50. He sustains these tender rela- tions to all who believe and follow Him, who please Him by exercising faith in His finished work. This was not that He loved His mother less, but His disciples more. He would encourage His iailhful folio w- 49 And ne stretched forth his nand toward his disciples, and • said, Behold my mother and my brethren ! 50 For whosoever shall do the will ° of my Father which is in heaven, the same is my brother, 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 o c.7.20. Jno.15.14. Ga.5.6. He.2.11. Uno. 2.17. ers. — It will be observed from the Harmony, that Christ does othei things here at Galilee which are re- corded by Luke. At a Pharisee's ta- ble He denounces woes against them and others. Luke 11. 37-54. He discourses to His disciples and the multitude, Luke 12. 1-59, and deliv- ers the parable of the barren fig tree, Luke 13. 1-9. But the next back item in order, as given by Matthew is the parable of the sower. CHAPTER XIII. [ty 54. Parable of the Sower.] — Lakt of Galilee — near Capernaum. Matt. I Mark. I Luke. I John. 13.1-23 14. 1-25 I 8.4-18 I Here commences a series of seven parables, illustrating the great truths pertaining to the kingdom. 1. Tlie sea-side. He had been in Galilee, and now near Capernaum, He passed, " the same day" to the shore of the Sea of Galilee or Tibe- rias. Luke shows that this was in His second circuit in Galilee, as He was traversing the country (8.1). It belongs still to the 31st year of oui Lord. See Harmony. 2. A ship — the ship. The definite article here intimates that this was the vessel usually there. The crov-ds of people that came to Him from the cities which He had vif.uted, stood c« the J^each, where *hey could t*> uai- A. D. 31. J CHAPTER XIII. 143 that he went into a ship, ■ and Bat ; and the whole multitude stood on the shore. 3 And he spake many things unto them in parables, saying, Behold, b a sower went forth to .sow : 4 And when lie sowed, some seeds fell by the way-side, and p. Lu.5.3. b Mar. 4.2. Lu.8.5,&c. venien.ly addressed by Him from the boat. They were " by the sea, on the land" (Mark). Luke mentions (8. 2). that the women of Galilee and the 1'2 were with Him. The same a>e mentioned who " followed Him from Galilee " (see Luke 23. 49). 3. Parables. This word is from a Greek term, meaning to bring together for comparison. This was a method of teaching by similitudes, where the truth is presented as in a picture. It is a representation of moral or spir- itual truth under the likeness or si- militude of a natural subject. The advantage of this teaching was, that it secured the attention of the multi- cudes. It opened and enforced unfa- miliar truth by that with which they were new familiar. It was calculat- ed to remove prejudices by gaining a candid, honest judgment on the sub- ject, before the application was marie (as Nathan to David) ; and it tended to test character, leaving the truth veiled from such as wouid be blinded, and opening it to those who Fought instruction. IT A sower — a man who sows seed. This is a com- mon and familiar work; and the les- sons from it could easily be understood. It agrees well for an illustration with the work of Christ and His minis- ters, sowing the seeds of truth. 4. The way-side — where the *ield and the road join — the edge of the ield which the plough had not turned it p. These are they who hear the word, and do not understand it (vs. 19), and do not care for it. They five it no attention. It falls upon diem as up>n the hard, unploughed, unprepared edge ot the field that the fowls came and devoured them r.p. 5 Some fell upon stony places, where they had not much earth; and forthwith they sprung up, because they had no deepness of earth : 6 And when the sun was up, they were scorched ; and be skirts the road. Satan takes away the word, by diverting the mind, starting objections, or keeping the thoughts dull, sluggish, and careless about the whole matter, or exciting an interest in any thing else about the sermon or service, rather than the truth itsell; or, this seed is trodden d-own (Luke). The young are often prevented from attending to God's commands by gay diversions — com- panions — pleasures — and by Satan'? snatching up, by his temptations, anv germ of truth from their minds, just as birds pick up seeds that have lodged on the hard ground. Yet this is no excuse for them, because" they love darkness rather than light." 5. Stony places (Luke — u a rock"). That is, where there was but a thin surface of soil with rock underneath ; a mere covering of ground upon a base of rock, just enough to conceal the rock from view, but not enough to allow of any rooting in the ground. IT Forthwith — immediate- ly. Though they sprang up the sooner for the lightness of soil, yet they sooner withered, on the same account. There are often hasty con- versions and professions that have no depth or genuineness — are gone and vanish as quick as they came. Noisy, boastful converts are often such. 6. See vss. 20 and 21. Stony ground hearers, anon or promptly receive it (vs. 20) eagerly, "with jov." They differ from the "former in going fur- ther and yet not getting through. It is not from their being diverted and losing the truth, but from their not be- ing converted to it — not deeply feeling it, but hastily and superficially catch U4 MATTHEW. A. D. 31 cause they had no rcot, they withered away. 7 And some fell among thorns ; and the thorns sprung up and choked them. 8 But other fell into good ing at it. They spring up in a mo- ment from some exciting impulse. Their hearts are not truly exercised, and not at all changed. Religion has taken no root in their bosoms. They cannot endure trial or persecution any more than such a hasty sprout can stand the scorching, mid-day sun. False professors who sit and hear, but do nothing in Christ's service, and make no advance, have no root. Such are offended ('11). "Scandalized w is the Greek term. It refers to a stumbling- block. They stumble and jail when a severe trial of temptation or perse- cution comes ; they find it a stumbling- block to them, and they turn aside from religion. This furnishes a cau- tion against false hopes, high ex- citements that soon pass off, and loud professions on light grounds. 7. Thorns. Briers and brush in the field, which seemed to grow the faster after the seed had been cast in. These are the natural, wicked desires of the heart. They came up thick and rank — crowded the seed, and shaded them, and took all the sustenance from the ground In other words, they choked them. These thorns that choke the truth and prevent ser- mons and other teachings from com- ing to any thing in tin' heart, are the •Mres of this world (vs. 22^; i. e., the anxieties and concerns ot a worldly kind — of business or pleasure, which occupy men's minds. Their thougnts are so full of these matters that they cannot attend to the word. So, " the deccilfulness of riches" (vs. 22) — the planning and worrying to make money — with all the hopes and fears — the successes and disappointments attending it — and even the tempta- tions to unjust gain. This keeps the heart busy and crowds out other and bf trer things. So, " the lusts of other ground, and brought forth fruit, some an hundred-fold, some six- ty-fold, some thirty-fold. 9 Who c hath ears to hear, let him hear. C C.11.15. things " which Mark adds (ch. 4. 18), " entering in" have the same choking effect. An appetite for worldliness in various shapes — a hankering after gratifications of sense, in forma nameless and numberless, issue in the same sad result. They keep the soul excited and distracted by the mere frivolities of the hour — passing shows — enjoyments — planning for gratification ; and the truth cannot enter in where so much else enters and crowds it out. Those who wish to serve God should treat the cares, and riches, and pleasures of this life, as the seductive baits and snares of Satan, that only mislead the soul and destroy all that is good. "As s» "angers and pilgrims, abstain from fleshly lusts that war against the sou!." And if the hearers of the word produce no fruit, they are known to be lovers of pleas- ures, more than lovers of God. We should prayagainst the evils of our own hearts, which will crowd out all good. 8. Good ground. Luke explains, " an honest and good heart." The difference turns upon the state of the heart. It is not the Lruth that changes the heart of itself, but like seed it must find a prepared soil, in order t< grow and yield fruit. Such a heait as grace has prepared is called here hones/ and good, that is, such as *-e- ceives the truth soberly and acts upon it — " heareth the word and understand- eth it" — " having heard the word Keep it" — and does not reject it, nor let it die out. IT A hundred fold, &c, i. e.. yielding a hundred graves for one thai was sown, &c. Sc it is at times with grain. True religion shows a large increase and growth upon the firs! beginning. " Much fruit" is a mark of discipleship (Jno. 13. 8). All >jru# Christians do njt produce alike, any more than a.. goo<3 seeds jield ar a. d. 3i] CHAPTER XIII. 145 10 U And the disciples came, and said unto him, Why speak- est thou unto them in parables? 11 He answered and said unto them, Because it is given unto you to d know the mysteries of the kingdom of heaven, but to them it is not given. 12 For e whosoever hath, to him shall be given, and he shall have more abundance: but who- soever hath not, from him shall be taken away, even that he hath. 13 Therefore speak I to them d C.U.25. Mar.4.11. lCo.2.10,14. Ep.l. 9,18 ; 3.9. Col.l. 21,27. Uno.2.27. e c.25.29. Lu.9.26. equal o r oduct. Yet there is aiways a harvest. 9. Who hath ears. This is the com- mon formula (ch. 11. 15), lor calling attention to something that needs spe- cial notice to be understood. It inti- mates, too that all would not under- stand. And it is an appeal, in gen- eral terms, to all who have the natu- ral faculties, as they are bound to hear. It summons the Christian at- tention of those who understand the gospel by grace. So that this para- ble is addressed to everyone as much as to those disciples. 10. Why? The disciples wished to know His rtason for adopting this method of teaching the multitudes. 11. Because, &c. His sovereign will is the reason given of a diffe- rence here made between persons. Unto you it isgiven, or it pertains to you (out oi' mere grace), to know the mysteries of the kingdom, i. e., the characteristic doctrines of Christ. But to tnem it is not given, and hence, these truths are conveyed in a covering of similitude that rnly the initiated will see through and under- stand. Mysteries he~e mean, not things incomprehensible, but the things not before revealed, and not else revealed except in Christ. ]'i. For. The reason is here ex- j panded. This is a principle which I 13 in parables : because they see- ing, see not ; and hearing, they hear not, neither do they under- stand. 14 And in them is fulfilled the prophecy of Esaias, f which saith, By shearing ye shall hear, and shall not understand ; and seeing ye shall see, and shall not perceive : 15 For this people's heart is waxed gross, and their ears are dull h of hearing, and their eyes they have closed ; lest at any time they should see with their /Is.6.9. g Eze.12.2. Jno.12.40. Ac.28.26,27. Ru 11.8. 2Cor.3.14,15. h He.5.11. God adopts. They who improve what opportunities they have, shall have more opportunities and helps Upon this rule, no desire after truth is ever put up in vain, and none who seek are sent empty away. The promise and threatening, of giving more to those who have any thing at all, and taking all away from those who make no improvement, and treasure nothing up, must apply to those who seek Christ, and shall find help, or who, with all their op- portunities, are careless and shall at length have their very opportunities cut off. 13-15. Because they seeing see not. The other Evangelists state it in a different form. " Thai seeing, they might not see," or, " may see, and not perceive." (Mark.) In using the par- ables, this was the sure result, while their wilful blindness was also a just cause. He gave out the truth in such a way that those of proper disposi- tion toward it would perceive and appreciate the meaning. The fault, therefore, lay in them, for the dark- ness was their own, and out of thei* own hearts, and not of the truth. They had not the eyes to see these things, and had not a heart for them at all. He chose to state these things in a way that the disciples would un- derstand and not the Jews. A 3d t**i* 146 MATTHEW. A. D. 31 eyes, and hear with their pars, and should understand with thfir heart, and should be con- verted, and I should heal them. 16 But • blessed are your eyes, for they see : and your ears, £or they hear. 17 For verily I say unto you, that J many prophets and right- eous 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. i c.16 17. Lu. 10.23.24. Jno.20.29. 2Cor.4.6. j Ep. 9.5,6. He.11.13. iPe.l. 10,11. could be referred only to His sove- reign pleasure, according to this plan of dealing. For to those who had , the understanding it was given, not deserved, or fntrckased IT In them isfvlfdled (lsa. 6. 9, 10). This shows the profound plan. The people are charged by the prophet with grossest insensibility, and the results of all their means of grace were predicted. The Jewish nation was fairly con- templated, and in these it is fulfilled. They are even, in irony, command- ed to go and do the very opposite of what they ought. " Hear indeed," or hear on, " but understand not." So sure was it, that this would be the result, and so determined did they seem to be in their unconcern, they are at length dismissed, as it were, with this language of desperation and abandonment. So also, the pro- phet is charged to do, what all his ef- forts were foreseen as accomplishing, '* Make fat (he heart of this people" &c. "Judicial blindness is the tiling predicted and ordained as the result of national and personal depravity. This end would be promoted by the preaching of the truth, and so, a com- mand to preach, was in effect, a com- mand to blind and harden them." In .nis passage the Septuagint (Greek) version is retained, in which the peo- ple's guilt is the prominent idea." In John 12. JO, &e sentence takes ano- \ 18 % Hear k ye therefore tho parable of the sower. 19 When any one heareth the word i of the kingdom, and un- derstandeth it not, then comcth the wicked m one, and catcheth away that which was sown in his heart. This is he which receiv- ed 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 " receiveth it : k Mar.4.14,&c. Lu.8.1l,&c. I c.4.23. m Uo.2. 13,14; 3.12. n Is.58.2. Eze.33.31,32. Ji:o.5.35. Ga. 4.15. ther form in order to bring out the idea of judicial blindness. " He hath blinded their eyes," &c. (See Alexan- der on Isaiah.) Mark 8. 17, 18. 16. Those who do see and hear, should bless the distinguishing grace. The eyes and ears of the disciples were blessed because their eyes had been opened and their ears unstop- ped to see and hear the truths of th" gospel, which natural men cannot un- derstand. And they were blessed in living to see Christ in the flesh, and to hear His doctrines from His own lips. 17. Many prophets. Isaiah and all the prophets in some degree lookec forward to Christ. They prophesied of Him, and desired to see these gos- pel realities. So " Abraham rejoiced to see my day ; he saw it, and was glad," though it was onlv by the eve of faith. See John 8. 56. I Pet.'l. 10-12. Heb. 11. 13. 18. Hear ye. The disciples are here addressed. Christ would ex- plain to them the parable, and asks them to listen. Mark reads (4. 13), " Know ye not this parage. And how then will ye know all parables?" as nothing would seem plainer than this, and this was fundamental. 19. The hardened and careless are here understood — way-side hearers in the unploughed edge of the field, (See notes, vs. 4.) A. D. 31] CHAPTER XIII. 141 21 Yet hath he not root in himself, but dureth for a whLe ; for when tribulation or persecu- tion ariseth because of the word, by and by he is offended. 22 He also that received seed among the thorns, is he that heareth the word; and the care p of this world and the deceitful- ness of riches q choke the word, and he becometh unfruitful. 23 But he that received seed O c.24. 10; 26.31. 2TU.1S. p Lu.H.16-24. q Mar. 10.23. lTi.6.9. 2Ti.4.lO. 20, 21. Stony ground hearers, are the superficial and outside converts. Their religion is an impulse, and they are of loose surface and hard, rocky, botttom. (See notes verses 5 and 6.) Hard trials, like the hot sun upon a plant without root, wither it away. 22. Among the thorns. The worldly converts. Those whose religion is so surrounded and choked by world- liness, that they soon give out (1 Tim. 6. 9-11). 23. The good ground hearers are the true ct nverts — the renewed re- generate- where the heart is really changed, and it is not all outside, or temporary, or worldly. There may be various degrees of fruitfulness, but pll true Christians are fruitful, and we are to aim at much. [()55. The Parable op the Tares. Other Paraki.es.] — Near Caperna- um? Matt J Mark. I Luke. I John. 13. 21-53 I 4. 26-34 I I 24. Put He forth— napeQvKtv. The word implies that He proposed it, as one would a riddle. It had a deeply spiritual sense. This parable is in- tended to exhibit the nature of the visible church., the mixture of the members, and the reason of it, and why it must so be till the end. IT A man which sowed good seed. By this is iepresented ■• /he Son of Man" fv&. 37\ This titi" is that most fre- into the good ground, is he thai heareth the word, and under- standeth it ; which also beareth fruit, r and bringeth forth, some an hundred-fold, some sixty, some thirty. 24 H Another s parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good » seed in his field : r Jno.15 5. s Is.28.10,13. t lPe.1.23. quently used by our Lord to desig- nate Himself, and never given Him i*r the New Testament by any other, except in one instance (Acts 7. 56), where Stephen seems to have seen Him in His glorified humanity. The title was alreadv given Him in the Old Testament (Dan. 7. 13), and He claims it as the Second Adam, in which capacity He loved to be recog- nized. The title by which He was popularly named, was " the Son of David." IT His field. This repre sents the region within which the gospel is properly preached — that is, the world (vs. 38). It is Christ's field for His work of redemption. IT The good seed, " are the children of the kingdom" — the true membership — such as really belong to the king- dom, in distinction from those who are but nominally such. In the last parable, the good seed was the truth ; but here, in the progress of the senti ment, the seed is regarded as having entered into the person and having become identical with him. The field is called the world (vs. 38), because God has ordained to gather His chil- dren out of all nations, and because the great preaching commission is, '• Go ye into all the world and preach the gospel to every creature." The Lord may be said to sow this field, because " of His own will begat He us with the word of truth," and wi are born, ' not of corruptible r.eed but of incorruptible, by the word of HH MATTiIEW. A. D. 31 25 But while men slept, his nnemy 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. God, which liveth and abideth for- ever." And, as in th\s field, all these things of the parable occur, so the visible church seems to be described as co-extensive with the world : not confined to Jews, nor brought, as yet. to the strict dimensions of the church invisible. The disciples were not pre- pared to expect this mixture of good and evil — wheat and tares — in the church. Hence Chris' warns them beforehand, so that they might not be offended, or think that God's promises had tailed, and thai tney might know how to behave themselves when the mystery of iniquity should begin manifestly to work. What a trial was to come to the faith of the twelve, to find a Judas in their small circle. 25. While men slept. This means not so much to censure the neglect of any, as though it were on this ac- count mainly that such mischief was done ; but it points to the fact, that this unholy mixture is brought about, in the night, as it were, at a time when men cannot see the mischief- maker or his deeds, but can only tell that it is done, from the result. We cannot always detect Satan's move- ments, nor expect to see his work in human hearts, and hence we may be the more diffident of our skill in dis- cerning between the precious and the vile. IT Tares. The children of the wicked one (vs. 38). Such as belong to Satan and are of him. These are the oeed of his sowing, as distin- guished from the true membership. These are the false professors that must be expected in the visible church. IVie enemy is the Devil (vs. 39). th° wicked one, as the being, of all, the most emphatically, abso- lutely, essentially and supremely 27 So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field ; from whence then hath it tares ? 28 He said unto them, An en- emy hath done this. The serv- ants said unto him, Wilt thou evil, and the source and sower of ii (John 8. 44). Satan sows these seeds, not as though he could create evil beings, but only spoil the good. Therefore Augustine speaks of the origin of evii as not a generation, but a degeneration — as having not an effiy cicnt but a deficient cause. Satan is here set forth as the enemy of the Son of Man. These tares are rather a bastard wheat, says Trench. The wild grapes instead of the good (Isa, 5. '2). The mischief here spoken of is well known in the East and else- where. Malicious persons sow some bad seed among the grain, that will grow up and choke it. It is not detect- ed at first, ot even when it fi^t springs up ; and afterward, it is not easy to distinguish the two. The wicked are among the righteous in the church, like tares among the wheat in the same field, because liiey are of most pernicious influence among professors, and it is impossi- ble, by the strictest discipline, to make a perfect separation of them on earth. This is the point of the parable. Sinners are called the children of the wicked one, because they bear his likeness, and the works of their father thev will do. 26. The blade — the stalk. It is witn the fruits of piety in the Christian life, that a false profession contrasts. There must be holiness in the church, to show the unholiness in the false membership, and hence, when the church is degenerate, false religion does not so easily appear; the true and false are confounded — discipline is neglected, and the church itsell is disgraced. 27. Whence then hath it lares ? This is the surprise of many, and ibe woild A. D 31.J CHAPTER XIII. 140 then that we go and gather them | til the harvest : and in the time of harvest u I will say to thu reapers, Gather ye together iirsi the tares, and bind them in bun- dles to v burn them : but gather the wheat w into my bain. up l '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 un- affect to wonder at this, and it is a fit topic for earnest inquiry. 28. Gather them up. These mis- chiefs are the direct work of Satan — 1 an enemy hath done this." It is no. part of the church system, or of its design, to harbour bad members. It does not excuse the false professor or the gainsayer. It only points for an ex- planation to that agency of all evil — the devil. Bat the zeal of many is at once to rid the church of all imper- fection, so that it shall be without spot or wrinkle or blemish, or any such thing. This is often an Elias- zeal, as in Luke 9. 54. Some, like Jehu, call upon others to see their " zeal for the Lord." Some can see no church where they find not perfect purity. But Paul recognized the church of Corinth, though corrupt, because he found there the Christian doctrine with the sacraments, by which the church is to be known. 29. Lest, &c. Such a work of rooting out with such an unqualified determination, is perilous in itself. ana often suspicious in the spirit ol it. Our Lord cautions against such an enterprise. There is danger of rooting up the wheat with the tares, because of our inability to distin- guish as perfectly as the case would demand. And a spirit of zealous ex- termination, that undertakes such a woik of rooting up and putting out all that seems to them evil, " may be rather a war of the lares against the vicat, than of the wheat against the tares." — Trench. 30. Let doth grow together. The tares are to be separated from the wheat, but the householder's servants here are not the ones to do it with ex- actness, nor is this the time tor it to be perfectly done. We cannot expect 13* Mal.4.1. u> Lu.3.17. the church to be wholly rid of false members for the present. These who lay this to the blame of the church, that it has tares among the wheat, do not know their own hearts, or others'. Discipline is appointed in the church, and wo to those officers who neglect- it, and are careless of the flock, or of its purity. But we are to beware of destroying a weak brother, or of in- dulging an arrogant, Pharisaic zeal, or of pretending, finally, to settle all these differences. There are false professors, but " what is the chaff to the wheat 1" Observe : Evil and good are to grow together, to in- crease and develcpe side by side, and intermixed, until the end of time. The good is not to choke the evil, but Satan is still to have his work and wages on earth. 1 T/te harvest rep- resents the end of the world (see vs. 39) ; because at the last, all results are gathered up — men are judged — fruits are brought to light, and a final disposal is made of the good and ihe bad. — The reapers are the angels (vs. 39). They are appointed to this office. Christ is represented as com- ing to judgment and ail the holy angels with Him" (Matt. 25). IT To bum them. Tares are burned so as to destroy most effectually the mis- chievous seed. Like this, in the end of the world, will be the gathering and effectual destroying of the wick- ed, beyond the possibility of their propagating evil any more. II Gath- er ye together. &c., or as in vs. 41, gather out of His kingdom. This will be the proper purifying process, remo- ving every evil thing from the church (see Zeph. 1. 3) to " a- furnace oj Jit "(vs. 42).— '• Whose end is to be bu ned" (Heb. 6. 8). Utterly burned wi h fire (2 Sam. 23. 6, 7). This e* 150 MATTHEW. [A. D. 31, 31 1" Another parable put he forth unO them, saying, The kingdom of heaven is like to a x grain of mustard-seed, which a man took and sowed in his field 32 Which Indeed is the least a Mar.4.3G. presses the common idea in the scrip- tare of eternal burning, as the valley of Hinnom (Mark 9. 43-48). This casting into a furnace, which' is here the image of hell, was a punishment in use among the Chaldeans (Jer. 29. 22. Dan. 3. 6). IT Wailing, &c. (vs. 42). The article here, and usual- ly in this phrase in the New Testa- ment, gives a definite and emphatic sense: the ivailing, so peculiar and deserved. These are expressions of rage and impatience (Acts. 7. 54). "I Gather the wheat into my barn. The righteous, in the judgment, shall be admitted and welcomed to the joy of their Lord : shall skim forth, as dis- tinct from the rest, " as the sun in the kingdom of their Father" (vs. 43), as if transfigured before the uni- verse. " They that be wise shall shine as the brightness of the firma- ment" (Dan. 12. 3), the children of light and of the day. God permits the evil and the good to dwell together thus, at present, in order to show His forbearance, and to exercise the cir- cumspection and patience of His peo- ple, as well as to show the need of a final judgment day, and to make His children look for' and pray for His coming kingdom, as prophesied of (Isa. 52. 1), wiih no more uncircum- cised or unclean — Zech. 14. 21, no more the Canaanite in the house of the Lord — His people all righteous Isa. 60. 21. Compare Isa. 35. 8. Joel 3. 17. Ezek. 37. 21-27. Zeph. 3. 13. From this we are encouraged to per- suade sinners to repentance, because "he long-suffering of our God is sal- vation and not slackness. It shows His willingness to save. And the goodness of God should lead sinners tj repentance. Observe, this para- ble teaches us how possible it is for fa.se professors to eL'er the church of all seeds ; but when it ia grown, it is the greatest among herbs, and becometh a tree, - v so that the birds of the air come and lodge in the branches there- of. y Eze. 17.23. Nothing else can be expected. No- thing else is pretended. This is not to be charged against the church. The self-deceived and deceivers will all be made known at the last. And for the present, how necessary that we examine ourselves, since mem- bership is no guaranty for our new nature. Christ is the final judge. Let all understand: " Who hath ears to hear, let him hear" (vs. 43). There are things here that require spiritual discernment, and the parable is wor- thy to be personally applied by each. In these two parables they had heard of the difficulties and drawbacks which belong to the kingdom. Now He would speak two other parables for their encouragement. 31. Mustard-seed. This parable is to show that the kingdom of Christ, though having these hindrances and drawbacks, will prosper. The growth of a kingdom had been set forth un- der this image of a tree (Dan. 4. 10-12. Ezek. 31. 3-9), and so of this kingdom (Ezek. 10; 7.22-24. Psalm 80. 8). This seed is taken to show the greatness of the tree as compared with the smallness of its origin. 32. The least. This is not absolute- ly the case, but comparatively and proverbially so. " Small as a g~ain of mustard-seed," was a proverb among the Jews. As the church of Christ began in so small a way, and seemed so unpromising at first, but afterward should grow to the great- est size, the image is striking. The mustard-bush becomes the gicatest among herbs — becomes a tree. It sometimes grows to the height of ten or twelve leet. This refers to the church in its outward, visible mani- festation — and it applies to piety in the individual heart. So adds The- ophylact: " Be thou such a grain oi A, i». 41.] CHAPTER XIII. 151 33 H Another parable spake he unto tl em : 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 Je- sus unto the multitude in para- bles ; z and without a parable spake he not unto them ; 35 That it might be fulfilled which was spoken by the pro- phet, a saying, I will open my 1 The Greek word signifies a measure (about a pec'c and a half, toanting a little more than a pint), z Mar.4.33. a Ps.78.2. mustard — small, indeed, in appear- ance, lor it becomes thee not to make a spectacle of thy virtue, but fervent, and zealous, and energetic, and armed to reprove." 33. Leaven. Under another figure the progress of the church is present- ed in a new aspect. The kingdom is here compared to that substance which is used to ferment meal. The hidden, mysterious working of the gospel is here illustrated. The secret influ- ence in the heart, and in the world, is like that of leaven, which silently works, and pervades the whole mass. How remarkable an ignorance do heathen writers betray of the great work th$t was going on just below the surface of society, when Christ's kingdom began to spread, even until Christianity had well nigh triumphed. This parable shows how the grace which so effectually operates in the heart, is imparted, as the leaven is put into the meal. How it is hidden away there — spiritual, and not visible except from the effects — "your life is hid with Christ, in God" — and how, by the law of its operation, it must go on to spread untit the whole is leav- ened. This is the law of Christian progress and perseverance to final perfection in Heaven. So the world shall be filled with the knowledge of the glory of the Lord as the waters ill the seas. mouth in parables ; I will utter things which have been kept * secret from the foundation oi the world. 36 Then Jesus sent the multi- tude away, and went into the house : and his disciples came unto him, saying. Declare unto us the parable of the tares of the field. 37 He answered and said unto them, He that soweth the good seed is the Son of man : 38 The field is the world : c the b Lu.10.14. Ro.16.25,26. Col. 1.26. C Ro.10.I8. Col. 1.6. 34 This means that Christ adopted this as His favourite and common mode of teaching the multitude. It was by pictures, attractive and com- prehensive. To those who could not understand the spiritual truth, they were imaged to the eye — and by their vivid impression they might serve as formulas of truth, to recall it in its connexions and relations, if afterward it should be received. Yet they wjuld bring only deeper darkness to the re- jecters of the light. It was part!y to defeat the malice and vigilant hos- tility of the Scribes and Pharisees, who, had He now spoken in plainest terms, would have plotted to deUroy Him. 35. That it might be fulfilled. (Psann 78). The Psalmist was Asaph, the seer (2 Chron. 29. 30). Speaking of the things pertaining to the kingdom of God, he used this language, with an intent in the mind cf the Spirit, that it should have an application and fulfilment here, in Christ. The Psalm- ist is called a prophet in this verse, and yet his Psalm is a recital of God's dealings with the church, which can be prophetic only as looking forward to Christ, rehearsing the Divine faith- fulness in Zion. The terms in the Psalm mean rather '• weighty senten- ces," and " profound sayings." Ana here Christ shows Himself as using this method of instruction in acco*(i» 152 MATTHEW. [A D. 31. good Feed arc the children of the kingdom ; fl but the tares are the children of the wicked e one. 39 The enemy that sowed them is the devil : the harvest is the end of the world ; f 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. 41 The Son of man shall send forth his angels, and they shall gather out of his kingdom l all dlPe.1.23. eJno.8.44. Ac. 13.10. Uno.3.8. /Joel 8.13. Re. 14.15. g Re.14. 15-19. h ver.30. l Or, tcandals. ance with this prophetic reference of the Psalm. 37-40. The explanation of the par- able of the tares is already given, in connection with the various portions of it as they occur. 41. All tkings that offend — margin, scandals. Gr. . 18). So the ^arable represents it almost as though stumbled upon, or found unawares. lest even the merit of seeking should nave place ; as it has in the minds of 46' Who, when he had found one p pearl of great price, went and sold all that he had, and bought it. 47 If Again : the kingdom of p Pr.3.14,15: 8.11. many. The man who has any dis- covery of Christ should be jealous, lest he lose Him ; and lor joy of find- ing in Him all riches, he should count all things but dross and dung for His sake (Phil. 3. 8). Whatever is a hindrance m the way of having Christ in His fulness, whether it be pleasure, covetousness, indolence or pride, it is to be cast away. And the joy of Christ is that, in the strength of which it is done. 45, 46. A merchantman. This par- able illustrates the way of salvation, in a somewhat different light. The former spoke of the treasure — this speaks of the finder. It shows the man as a seeker, an inquirer, in the lowest sense, of seeking something good — happiness, peace, righteous- ness, safety, salvation — and finding this one incomparable pearl. In this case you see the man. IT Seeking goodly pearls. These w T ere hidden^ also, in the shellfish. Men were em- ployed by the pearl-merchant to dive after them in the waters of the East. But when this pearl is found, so tran- scendent in its excellence and /alue, this is seen to be the one thing need- ful — the good part — the all in all — and this discovery leads to a forsaking of all things else for this. When we give Christ our hearts, we give up our hold on all rival and conflicting interests. This is required of us. And as in the former case, it is our tasiing that the Lord is gracious, and finding the one pearl of great price, that makes every other pearl and possession taclo and fail to attract us in comparison. This new affection has an expvlsiv* power. We throw away the pebbles of earth, for this inestimable pearl. This is representee here, '-not as am arbitrary condition, but as a delight, ful constraint." 48. Like unto a net. This oar- 154 MATTHEW. [A. D. 31. heaven is like unto a net that was cast into the sea, and gath- ered q 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 4\) So shall it be at the end of the world : the angels shall come forth, and r sever the wick- q C.22.10. r r.25.32. able represents not only the present mixture of good and evil members in the church (as the parable of the tares), but further, the final separa- tion. " As there was a Ham in the ark, and a Judas among the twelve, so there should be a Babylon even within the bosom of the spiritual Is- rael. Esau shall contend with Jacob even in the church's womb" (Gen. 25. 22.). Hi Net. The word in the original — sagene — means a draw-net, from which (says Trench) our word seine or scan' is a corruption. It is sometimes half a mile in length, with sinkers at the bottom, and eorks at the top, so as to be stretched over a great extent of the waters, and to sweep all the fish, of all kinds, that are there. So Christ's kingdom, or church on earth, will be spread, by the preaching of the gospel, all over the world. The field is the world, but in the sea is the net, " a world within a world." T When it was full — when the number of God's elect is made up, and His purposes tor His church are fulfilled. 1T TJiey drew to shore. The time of final separation is not yet, but at the consummation, when all things will be closed up, and the last judgment will be held — then it shall be. IT Sat down. This represents the sitting in judgment. Christ's ministers are the " fishers cf men." But the angels shall come forth to the office work of final sepa- ration, and Christ with them shall come to judgment. In the church, this work is very partially done. ed from among the just , 50 And 8 shall cast them into the furnace of fire : there shall be wailing and gnashing of teeth. 51 Jesus saith unto them, Have ye understood all these things ? They say unto him, Yea, Lord. 52 Then said he unto them Therefore every scribe which is instructed unto the kingdom of 49. At the end of the world, the an- gels shall sever or separate the wick- ed from among the just (See 2 Tim. 2. 20, 21). «ff The just are the justified — the true disciples. The wicked shall be separated from them, because there shall not enter into the heavenly church, any thing that de- fileth. They shall be cast out. " Thy people shall be all righteous. n " Without are dogs." 50. The furnace of fire. Not a fur- nace, but the furnace. By this is meant that place of torment that is so definitely spoken of in scripture as the abode of lost spirits. IT Wail- ing. Bitter, despairing lamentations. Definitely, in the Greek, the wail- ing, and the gnashing of teeth, which are deserved, and which belong there. The agony of the lost will spring from self-reproaches at having neg- lected the great salvation, and now finding, when too late, that there is no escape. They had not heeded the re- peated warnings. These seven par- ables " have a certain unity, suc- ceeding each other ih natural order, and having a completeness in them- selves." 51. Have ye understood? Within- finite tenderness our' Lord makes this inquiry, whether His explanations had fully enlightened them. TT These things. That is, the meaning of the parables which He had justspoken; the truths pertaining to the kingdom of God which they set forth. 52. Every scribe, &e. A scribe was, among the Jews, one learned in the A. D. 31.] CHAPTER Xlll. 155 heaven is like unto a man that is an householder, which bring- eth forth out t of his treasure things new and old. u 53 1i And it came to pass, that when Jesus had finished these parables, he departed thence. t Pr.10.2l; 15.7; 18.4. U Ca.7.13. law, and an expounder of it. These favoured disciples, who sat under all these teachings of Christ, were in- structed scribes. The term means, literally, discipled — made fully ac- quainted with, or " instructed unto the kingdom, to show forth the praises of Him who called them." He now shows to what they are prop- erly like, as to their position and obligation. They were to be teach- ers of others. IT An householder. The teachers of the church are to have stores of knowledge laid up, as those at the head of a house have provisions stored for their families. 1T His treamrt. His storehouse, closet, or treasury of provisions. From this he was to bring out the va- rious supplies, suited to each individ- ual want, and for every occasion ; " giving to each a portion in due sea- son/' and " rightly dividing the word of truth" — just as a housekeeper brings forth the various stores for each day's meal, and tor all. Every teacher and preacher should come before the people with rich stores of useful learning. " Let no man de- spise thee." " The priest's lips should keep knowledge," that the law may be sought at his mouth. For about three years our Lord gave special in- structions to His disciples. He gave here, also, a pattern of gospel teach- ing, tender and copious in the doc- trines of the kingdom. Every well- instructed, or discipled scribe, should thus bring out of his treasure things Uew and old. We must be able to 'each others also. And those who Have received of God's tree spirit, and the joys of His salvation, should teach transgressors His ways. (Psalm 51 .) — If Things new and eld. is apro- 54 And v when he was come into his own country, he taught them in their syna- gogue, insomuch that they were astonished, and said, Whence hath this man lhis wisdom, and these mighty works ? v Mur.6.],&c. Lu.4.16,&c. verbial expression, taken from the ingathering of the year (Sol. Songs, 7. 13). Compare vs. 35. 53. These parabks. These seven spoken here in connexion, and con- taining a series of truths most im- portant for them to know. (See Trench on the Parables.) Here it must be observed from the Harmony, that af- ter finishing the parables near Caper- naum, Jesus re-crossed the lake, and healed the demoniacs at Gadara, on the south-east coast, came back to Capernaum, attended Levi's (Mat- thew's) feast, raised Jairus' daugh- ter, and then He appeared again a! " Nazareth, where He had been brought up." [() 61. Jesus again at Nazareth, and again rejected.] Matt I Mark. I Luke. I John. 13. 54-58 I 6. 1-6 I I 54. His own country. That is Naz- areth, where He dwelt, until He en- tered on His public work. Though He was born at Bethlehem, He lived at Nazareth, whither Joseph had re- turned from Egypt, Hence in fulfil- ment of prophecy, He was called a Nazarene. Mark says : " And when the sabbath-day was come, He began to teach in the synagogue." Thia He often did, as when He was before, rejected at Nazareth. The syna- gogues of thp Jews were the parish churches, wnere they worshipped in their various quarters, for ordinary occasions when they need not go up to Jerusalem. We read of the min- ister and of the rulers of the syna- gogue. According to the Jewish Tal- mud, wherever there were ten Bat- lanim, or men of leisure, who would be responsible for the synagogue, ser- 156 MATTHEW . fA. D. 3^ 55 Is not this the carpenter's son 1 Is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Ju- das ? 56 And his sisters, are they not all with us ? Whence then hath this man all these things ? vice, there a synagogue might be erected. Here again the people brought up against His claims the fact of His low extraction, as known to them, His poor family origin, and His being a common man among them, whose brothers were well known. 55. The carpenter's son. Mark has it — the carpenter. It would seem clear that our Lord had regularly wrought at this trade, under His father Jo- seph, until He left Nazareth. IT Mary. Mark has it — " the son of Mary." Though neither of the Evangelists speak of Joseph's death, yet it may be plainly inferred, that Christ was now called " the son of Mary" (see Mark 6. 3), because of her being a widow. (See Luke 8. 19. John 2. 12, and 19.25-27.) 56. Whence then ? Here the peo- ple of Christ's own town testified that He had had no uncommon ad- vantages. They knew His family well, and knew that they were com- mon people. This was their witness that. He could not have received His wisdom from man. The very conde- scension of our Lord prejudiced the proud against Him. He stooped to save, and His very stooping offend- ed them. They drew from it an ar- gdment against Hisclaims. Romany make Christ's true and proper hu- manity an argument to disprove His Divinity. But the scripture equally asserts both. And men beg the ques- tion altogether, when they assume this union of the two natures in one person lo be incompatible and impos- sible with God. Behold the Infinite iondescension of our Redeemer ! The Creator oi the Unive. se a carpenter ! 57 And they were offended w in him. But Jesus said unto them, A prophet is not without honour, save in his own coun- try, and in his own house. 58 And he did not many mighty works there, because of their unbelief. W Is.49.7; 53.3. Jno.6.43. This dignifies every honest employ- ment of the mechanic, and makes day labour honourable in all. 57. Offended in Him. These things, in His case, were an oifence or stum- bling-block to them. They rejected Him on these grounds. They argued that He could not be any such per- son as He claimed, because He had grown up among them. They were envious, too, of such superior pre- tensions by one of their townsmen. Alas, they knew not the wondrous plan of God, in redemption. ^ A prophet. This proverb Christ here applies as suiting His own case. He was rejected on natural principles, that belong to the carnal heart. We read that even His brethren believed not on Him. 58. Mighty works — miracles. Mark says, " And He could there do no mighty work, save that He laid His hands upon a few sick folk and healed them." According to His plan of grace that required faith, their stub- born unbelief restrained the blessing. This was true, though faith is the gift of God. Obstinate opposers thus even keep back the miracles ! Such prejudice, like that of the Gadarenes, besought Him rather to depart out of their coast. Christ would not thrust His benefits upon them unasked. These sick folk, likely, had such a sense of need, as He could properly minister to, and relieve. Observe, (1.) Unbelief now, is equally sinful, and stands equally in the way of His wondrous works. \2.) " Only a spiritual eye can discern beauty in an humbled Saviour." — Burkitt. (3.) We have seen the fulfil- ment of His word, and tii* infallibla D. 32.] CHAPTER XIV. 157 CHAPTER XIV. AT that time a Herod the te- trarch heard of the fame of Jesus ; a Mar.6.14. L0.9.7.&R. pi7K)fs of His gospel, as they had not. This is more than to have seen Him in the flesh, and so our guilt is greater. (4.) He will not visit Zion with the wonder-working power of the Spirit unless for these things He be inquired of by the house of Israel to do it for them. " Open thy mouth wide and I will fill it." Hardened unbelief will Feem to stay His gracious hand. We are not authorized to expect a blessing j from God, if we have not faith in Christ as the Divine Redeemer. CHAPTER XIV. "While the twelve are absent preach- ing in the name of Christ, Herod causes John the Baptist to be behead- ed in the castle of Machaerus, at the southern extremity of Perea, near the Dead Sea. In consequence of the preaching of the apostles, Herod hears the fame of Jesus — is conscience- stricken, and declares him to be John risen from the dead. The disciples of John come and tell Jesus, and the j twelve also return with the same in- I telligence — upon which Jesus retires to the north-east coast of the Lake, ' not far from the northern Bethsaida, or Julias. All these events seem to have taken piace near together. Mat- thew and Mark narrate the death of the Baptist in explanation of Herod's declaration. According to John 6. 4, the Passover was now at hand, viz.. the third during our Lord's ministry. John therefore "had lain in prison not far from a year and six months, and was beheaded about three years after entering upon his public ministry." — Robinson's Harmony. See ty 62. ch. 1Q. ves to be followed with faith and impoi- tunitv. (4.) Humility grants the very worst as to o'.r case, and yet tue tiiltr in Christ triumphs. A. D. 312.1 CHAPTER XV. 169 29 And a Jesus i 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 those that were lame, blind, dumb, maimed, and many oth- ers, and cast them down at Je- sus' feet ; and he healed them ; v 31 Insomuch that the multi- tude wondered, when they saw the dumb to speak, the maimed to be whole, the lame tp walk, and the blind to see : and they glorified the God of Israel. 32 If Then w Jesus called his disciples unto him, and said, I have compassion on the multi- tude because they continue with me now three days, and have nothing to eat : and I will not send them away fasting, lest they faint in the way. u lMar.7.3l. &c. V Pb. 103.3. ls.35.5,6. to Mar.! § 69. A Deaf and Dumb man healed — also many others. Four thou- sand are fed The Decapolis. Sea of Galilee, same as Tiberias or Gen- nesarel. Matt. | Mark. I Luke. I John. 15.29-39 7. 3 J -37 I 8. 1-9 | | 29. Jesus departed. Mark says that from the borders of Tyre and Sidon, He came through the midst of the coasts of Decapolis, that is, ir? the district of those " ten, cities" and around the Sea of Galilee. 30. Cast them down. The crowds that brought their sick to be healed, took this method with them — casting them down at Jesus' feet, throwing them entirely upon His power and grace for the cure. -II And He hcal- td them. What numbers were com- passed in this operation ! The mutti- 15 33 And x his disciples sa3 r unto him, Whence should we have so much bread in the wilder- ness, as to fill so great a multi- tude ? 31 And Jesus saith unto them, How many loaves have ye ? And the/ said, Seven, and a few little fishes. 35 And * he commanded the multitude to sit down on the groimd. 3(5" And he took the seven loaves and the fishes, and l gave thanks, and. brake tfiem, and gave tovhi^ disciples, * and the disciples to the multitjide. 37 And they did .all eat, and were filled ; and tfiey took up of the broken meat that was left seven baskets full. 38 And they that did eat were four thousand men, beside wo- men and children. 39 And he sent away the mul X 2K.4. 43,44. y C.14.19.&C. Z l3a.9.13. Lu.23 19; 24.30. tude were with Him " three days" (Mark 8. 2). Mark narrates one no- table case among the many, a deaf and dumb man, whose amazing cure astonished the people ! 31. When they saw. His miracles wrought such an effect upon behold- ers, that they glorified the God of Is- rael. Such evidence it was to which our Lord referred John's disciples. (See ch. 11. 4, 5.) 37. The miracle here consisted in a miraculous provision. The disci- ples had expressed their surprize at any such idea as the feeding of so many on so little, and it was a work as much beyond human power, as creating something out of nothing. They had already tbrgotten the pre- vious miracle of five thousand (en, 11. 15). How soon we forget cur de- liverances, and the resources of grace 170 MATTHEW. [A. D. 3& titude, and took ship, and a came into the coasts of Magdala. CHAPTER XVI. THE Pharisees also with the Sadducees came and tempt- ing, desired him that he would shew them a sign a 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 he 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 c Mar.8.io. a c.l2,3S,&c. Mar.8 16 ; 12.54-5B. 1 Cor. 1.22. !l,&c. Lu.ll. 39. Coasts of Magdala,. The coasts here means the regions round about. Mark says, He came to the parts of Dalmanutha. These towns adjoined. It was to the vicinity of these towns, probably on the west coast of the sea, as judged by the latest authorities. From the Decapolis, which was on the east, He took ship to reach thern. CHAPTER XVI. $ 70. The Pharisees and Sadducees require a Sign. — Near Magdala. Matt. I Mark. I Luke. ' John. 16. 1-4 8. 10-12 I I 1. All parties now demanded some special, visible token from heaven. It was an unreasonable demand, and this they did " tempting Him," that is, trying Him. From Mark we learn that they disputed with Him. 3. Fold weather — stormy, tempestu- ous. H Hypocrites. See note, ch. 6. 2. IF Discern the face of ike sky, i. e., they could judge of the weather. This they did, too, from appearances founded on observation. He asks if ihey cannot perceive what is going on and coming to pass around them, by watching the aspects of things. 4. A icicked and adulterous gt-tie ra- tion. It is the character of such an evil generation to seek a sign. He referred to their generation (the Jews) discern the signs of the times T 4 A wicked and adulterous generation seeketh after a sign *, and there shall no sign be given unto it, but the sign of the pro- phet Jonas. b .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, c Take heed, and beware of the leaven d of the Pharisees and of the Sadducees. 7 And they reasoned amon^ b Jon 1.17. c Lu.12.1. d lCor.5.6-8. Ga.5.9. 2Tim.2. 16,17. and to their own evil intent in mak- ing such a demand. (See note, Matt. 12. 38-40.) IT Sign of the prophet Jonas. (See on 12. 39.) § 71. The Disciples cautioned against the Leaven of the Phar- isees and Sadducees. — North-east coast of the Lake of Galilee. Matt. I Mark. ! Luke. I John. 16. 5-12 I 8. 13-21 I I 5. The other side, i. e., of the lake or sea. See Mark. They had been on the west side, and now came to the north-east coast. H To take bread i. e., they had neglectec tc taKe a sup- ply. They had hut one ioai. as wo learn from Mark. 6. Take heed, and beware. This rep- etition of terms is emphatic. H Leaven of the Pharisees. Mark adds, and of the leaven of Herod. The Jews were "well acquainted with this simile. Leaven was in certain casea to be carefully put out of their houses. (See Exod. 13. 7.) It was used in making bread, to swell the flour and make it puff and light. It was very silent and effectual in its working. It would finally ferment and pervade th* whole mass. lf A jttle leaven | leareneth the whole lump." Under i this familiar figure therefore, He rep- I resents the doctrines of these powef- A. D 32.J CHAPTER XVI. !7l themselves, saying, It is because we have taken no bread. 8 Which when Jesus per- ceived, he said unto them, e O ye of little faith, why reason ye bin on g yourselves, because ye have brought no bread ? 9 Do ye not yet understand, neither remember the five f loaves of the five thousand, and how many baskets ye took up 1 10 Neither the seven & loaves of the four thousand, and how rfiany baskets ye took up? C C.6.30 ; 3», &c. .26; I4.3L / C.14.19,&c. g c.15. sects who were false teachers. 12.) 7. Because ice have taken no bread. They supposed the caution somehow connected, with their lack of a supply, and perhaps as warning them against using bread made bv such. 8. O ye of Little faith. Their thoughts ran altogether upon their temporal supply, and so they misap- plied His teachings. For this He re- bukes them. Hi? cautions are not of this kind. If they had full faith on this point, they would not have mis- taken His word. " Have ye your heart yet hardened 1" Mark 8. 17. 9. Neither remember. Mark repre- sents Christ as questioning them on the miracles of feeding the multi- tudes. They should have remember- ed those miracles so appropriate lo their case, and they should have felt at ease on this subject of a supply. 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 them not beware of the leaven of bread, but of the doctrine h of the Pharisees and of the Sadducees. 13 1" When Jesus came into the coasts of Cesarea Philippi, h c.15. 1-9. See 14. 15-21, and 15. 22-38. Past experience should give us confidence. Temporal anxieties will often lead us to mistake God's word. " I will re- member the vears of the right hand of the Most High." 11. The leaven of the Pharisees and Sadducees, had reference to their in- sidious but powerful efforts at spread- ing false doctrine. A little of it mixed with the mass soon works, spreads, and pervades the whole lump. 12. The doctrine of the Pharisees and Sadducees, was their false teaching about true religion, formal and car- nal : the one, not believing in regene- ration : the other, not holding to the resurrection, and departing altogether from the truth as it is in Jesus. So we are to guard against the beginnings of error. The influence of it will be gradual and silent, but mischievous and pervasive in our minds. § 72. A blind man healed.— Bethsaida (JUias) Matt. Mark. 8. 22-26. Luke. I John. $ 73. Peter and the rest again profess their faith in t christ. (See ^ 06.) — Region of Cesarea Philippi. Matt i Mark. 1 Luke. I John. Itf 1 3-20 1 8.27-30 ] 9. 18-21 | 3. Coasts of Cesarea Philippi. So called to distinguish it from Cesarea rius Cesar, and of Philip the tetrarch, son of Herod, who enlarged it. It was in Naphtali, near the ancient Dan, and was formerly called Pancas. The " coasts " here means the vicini- ties. Mark has it. " the towns of" or adjacent to this — in this district, of p which it was the chief city. IT Ha on the Mediterranean coast, and in I asked his disciples. Mai k says it was honour of the Row>n emperor Tibe- | on the journey — 'by he way ;" Luke 172 MATTHEW . I*. D. 3a lie asked his disciples, saying-, Whom i do men say that I, the Son of man, am? 14 And they said, 1 Some say that thou art John the Baptist ; Borne, Elias ; and others, Jere- mias, or one of the prophets. 15 He saith unto them, But whom say ye that I am ? 16 And Simon Peter answered and said k Thou art the LArist, the Son of the living God. i Mar.8.27. Lu.9. 18,&c. j c.14.2. Lu.9.7-9. &Ps. 17. c.14.33. Jno.1.49. Ac.9.20. He. 1.2,5. says it was as He was alone with them, praying, that He asked the question. On His way, it would seem, H& had retired to pray, and then had put this query to them, to test and con- firm their knowledge of Him. IT Son of man. He calls Himself by this name, because this was the point of the mystery of which He would ask them — " God manifest in the flesh." 14. John the Baptist — i. e., risen from the dead ! This was Herod's thought ! This supernatural rising of the beheaded John, whom they counted as a prophet, would seem to explain his miracles and mighty wjrks to some, as to Herod; and Christ appeared among them after John had deceased- IT Jeremias. The Greek mode of writing Jeremiah. It was one of the Jewish traditions that he would appear when the Mes- siah came. 16. Simon Peter — here showed the forwardness of his faith and zeal. IT The Christ, &c. — i. e., the Anointed, meaning the same in Greek as the Messiah in Hebrew. Mark has it, " Thou art the Christ ;" Luke has it, " Thou art the Christ of God." HSonofthe living God. This expressed His Divinity. Christ had just called Himself the Son of man. Peter de- clares their conviction that he was also the Son of the living God ! As truly then as He was a man before them, aid theybeliivre Him lobe God. u The living God ' was a term used 17 And Jesus answered and said unto him, Blessed art Ihou, Simon Barjona : for i flesh and blood hath not revealed it unto thee, but m L.y Father which is in heaven. 18 And I say also unto thee, That thou art Peter ; n and ° upon this rock I will build my church; and the gates p of hell shall not prevail «» against it. MCor.2.10. Ga.1.6. Ep.2.8. m Uno.4.15; 5.20. nJno.1.42. o Ep.2.20. Re.21.14. p Ps.9.13. q 13 54.17. in the Old Testament to distinguish Jehovah from dead idols (Jer. 10. 9, 10, &c). This, therefore, expressed a full belief in Christ as the promised Messiah. This was the point which Christ aimed at in His inquiry. But when believing in Christ is spoken of, more than this is meant. We must receive His merits for our own souls, and trust in His atoning blood. 17. Barjona — means the son of Jona. The word bar is Syriac, signi- fying son. Peter's father was named Jona, or Jonas (John 1. 42 ; 21 . 16, 17). " Simon, son of Jonas." IT Flesh and blood — i. e., human means. It was not natural, or of human agency, that this truth of the Divine Messiah- ship of Christ had been disclosed to Him. " Born, not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John 1. 13). Sd in 1 Cor. 2. 12, " We have received, not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God." Christ has- declared, that thus to know Him is eternal life (John 17. 3). 18. And I say also unto thee. In re- turn to this language of Peter, calling Him the Christ, He calls this apostle "a stone," as in John 1.42. This name, Peter, or Cephas, as the word is in Syriac (both meaning stone), had been given to the apostle at his con- version, with reference to this confes- sion of his faith, and to the vork he should perform (Joha i 42"). L. I). 32. J CHAPTER XVI. 173 19 And I will give unto thee the keys of the kingdom of heaven; and whatsoever r thou ohalt bind on earth, shall be IT Upon this rock. Not upon l/iee, nor upon this Peter — but (with the term now in a different gender — pctra — keeping the sense, but shitting the subject) upon this doctrine — this con- fession of faith, as the foundation truth, will I build my church. As in 1 Cor 3. 11, " Other foundation can no man la} than that is laid, which is Jesus Christ." It could not refer to Peter, personally or officially, for in no sense could he be the foundation to build upon — a. founder even, is not the foundation. Yet the allusion is to Peter, and the sense is — upon this DOCTRINE, CONFESSED AMD PREACHED, will I build my church — alluding to Peter's prominent part in preaching the gospel to Jews and Gentiles, and gathering a visible Christian church. This corresponds precisely with the great apostolic commission, " Go ye into all the world, and preach the gos- pel to every creature ;" and the prom- ise annexe'd here, " the gates of hell shall not prevail against it," agrees entirely with Christ's parting promise, " Lo, I am with you alway" — and • ; All power is given unto me in heaven and on earth " (Matt. 28. 18- 20). As to Peter's work, this indi- cated the part he should have in Prov- idence, and not any primacy or pre- rogative among the apostles. He first planted the church among the Jews, after Christ's resurrection, by his preaching at Pen'.ecost, where the first thousands were gathered in (Acts 2. 41-47), and he carried the gospel to the Gentiles, and founded the Gen- tile church. (S?e the conversion of Cornelius, Acts 10.5; 15.7.) Peter does not claim to have been the loun- dation, personally or officially. He himself gives this honour to Christ (.1 Pet. 2. 6, 7). We read nothing in fecripture even in the Acts of the Aps v .les, )f si::h a primacy The irue and only foundation to ouild 15* bound in heaven , and whatso- ever thou shah loose on earth, shall be loosed in heaven. 20 Then s charged he his dis- upon is Jesus Christ (1 Cor. 3. 11. Eph. 2. 20), upon whom apostles and prophets are built, and all Christians. 1T The gatts of hell. As in the walled cities of old, the gates were the places of concourse for public business, the word is here used for counsels, enterprises, combinations, and so the phrase means the schemes and powers of hell, &c. 19. The keys. A key is that which keeps the door, opening it or locking it. I will make thee the instrument of opening the door of the kingdom tc the Gentiles (Acts 10). The act wa« future. Christ would soon devolve the authority in the visible church upon the twelve, and all its affairs foi the establishment and government of the church visible. IT And whatso- ever thou shall bind. This language, in ch. 18. 18, is addressed to the twelve. As Christ gave the keys to them al the Ascension, and not to Peter alone, so we find them charged there to " preach the gospel " which they pro- fessed, and to exercise this official authority in the visible church. Dis- ciple all nations — baptize — bind and loose. As Peter answered for the twelve, so he might be addressed for the twelve, as having a certain prom- inence. He was first to preach to the Jews after Christ's death (Acts 2. 14), and to the Gentiles (Acts 10). Peter answered for all the apostles, as Christ had asked," Whom say ?/t that I am ]" The binding and loosing refers to the ministerial authority in Christ's house, common to Peter with the rest of the twelve, and all Christian min- isters. As Christ had just spoken of building His church, this visible bodv would require government, for which He here provides. So Peter address- es his fellow-ministers (1 Pel. 5. 1), " The elders or Presbyters wrich art 1 among you, I exhort, who am also a presbyter (as the word is), Feed th« 174 MATTHEW. [A. D. 3a ciples, that they should tell no man that he was Jesus the Christ. 21 1" From * that time forth began Jesus to shew unto his *Lu9.22; 18.31; 24.6,7. lCor.15 3,4. flock of God," &c, as a 'pastor. The terms binding and loosing were com- monly in use to denote forbidding and allowing. They should have autho- rity to found and govern the Christian church on earth, prescribing and pro- hibiting according to Divine direc- tion, and so their acts should have Divine authority (see Acts 15. 20). This binding and loosing extended to things, as doctrine and discipline Acts 10. 28, and 21. 24), and to per- sons (John 20. 23). In ch. 18. 18, a c;se is given, and the church court is thus spoken of. But we find James' advice taken rather than Peter's. He could not have been regarded as ne- cessarily Head, and less, an infallible Head (see Gal. 2. 11). Christ calls him Satan, immediately after! Alas, too fallible was Peter! The stone can soon become a stumbling-block. Put before Christ, it stands in His way, and must get behind Him. 20. Then charged He, &c. After this very special conversation, He thought fit to enjoin upon them secre- cy respecting His Messiahship, which they had admitted. It was not that He wished now to promulgate it, that He had inquired for men's opinions and theirs. He wished to confirm them in the gre;:t truth, but the time had not come for its open dissemina- tion. The Jews would only seek His life, and their malice would only hin- der His work. Observe, (1.) The authority given to Christ's ministers in the Church, is based upon theconfessiou of Christ in His person and offices, as the truth is in Jesus. Hence the true and only succession of the ministry cannot be traced independently of this requisite (vss. 16 and 17). (2.) Grace from Heaven is essential to this ministerial R f uk\ even before office (vs. 17). disciples, how that he must go unto Jerusalem, and suffer many things of the elders arid chief priests, and scribes, and be killed, and be raised again the third day. 22 Then Peter took him, and (3.) Christian doctrine is the stability of the Christian Church (vs. 18). (4.) The government of the Church comes from Christ, as the Head, and looks for the ratification of its acts in Heaven (vs. 19). § 74. Our Lord foretells His own Death and Resurrection, and the trials op hls followers.-- Region of Ccsarea Philippi. Matt. I Mark. I Luke. I John. 16.21-28 8.31-38 19.22-27 I ! 9- 1 ! I 21. From that time forth. Having now signified to them their office- work, He speaks of His own, and would have them understand what was to come. This language calls attention to the fact that now, for the first, He discloses to His disciples the particulars of His cruel death. This: belongs to the year 32, in His 33d year, some nine months before His death. U Elders and chief priests and Scribes, as of the Sanhedrim. See note, 5. 22. He showed these things to them beforehand, that when they should come to pass, their faith in His Divine character and claims might be most fully established (John 13. 19). He had always known all that was to happen (John 18. 14), and He could have avoided death if He had so preferred. It was entirely a voluntary offering of Himself. " Lo I come." This proved His love to men, that He should have willingly laid down His life. " Therefore doth my Father love me, because I lay down my life that I might take it again." 22. Then Peter took Him, &c. The word is expressive, having the same force as our word assume. -f To rebuke is to blame, and here, to reply harshly. We have his language, de- K. D. 32.] CHAPTER XVI. 1W 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, Sa- tan ; u them art an offence v unto me : for thou savourest not the things that be of God, but those that be of men. 24 li Then said Jesus unto his 1 Pity thyself, u 2Sa.19.22. v Ro.14.13. claring what Christ had said impos- sible, and vouching that it should not come to pass. Peter said this, doubt- less, because of his surprize at such a statement, and because he thought he could warrant its not occurring, as he afterward offered to lay down his own life for Christ. The Apostles did not know before this, these par- ticulars of Christ's death. tf Be it far from thee, (TXt6() translated Heb. 8. 12, " merciful." It is an ex- clamation invoking mercy. Let God in mercy avert such a thing. 23. Satan. This word means an accuser, an adversary, and so Christ applies it here, intimating that Pe- ter knows not his own heart in all this, but accuses and contradicts Christ with something of Satan in him, that shall yet appear in con- nexion with this very event of His crucifixion. He orders him to stand back and not to interrupt or cross His designs. So He ordered Satan him- self (ch. 4. 10) to get behind Him. See also John G. 70. V Offence. This word means a stumbling-block. Eongel remarks, it is an antithesis to the name just given him, ' a stone.'' You are no?a stone in my way. All this outcry of Peter against such an event, i.s in truth against the plan of Christ's great work, for which He came into the world. VT/um savour- est not. Thou mindest not the things Divine and spiritual, but the things human and carnal. He did not dis- cern as vet the mystery or the cross. 24. Then. The doctrines of the cro."s are not the things of men. but disciples, If any * man will come after me, let him deny himself, and take up his cross, and fol- low me. 25 For * whos sever 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 profited, if he shall gain the whole world, 10 c. 10.33. Mar.8.34. Lu. 9.23 ; 14.27. Ac.14.22. lTh.3.3. X Jno.12.25. Est.4.14. of God. Christ took this opportunity to lay down the requisitions of disci- pleship — denial and perseverance. He was to suffer indeed for them. They were to suffer with Him. It was not to be a life of ease. Christians are called the followers of Christ, as His disciples and adherents. " Follow me," was the call to each of them. To forsake all and follow Him, was the substance of duty, to take Him instead of all things else. IT Dcnr himself. Sacrifice your self indulgent, give up worldly ease, labour and suf- fer, and endure reproach, if need be. " Even Christ pleased not Himself (Rom. 15. 3). The iame word is used for Peter's denying Christ — dis- claim, disown. IT Take up his cross. Cheerfully bear all the burdens of Christ's service, as they come, daily. 25. He that has for his object *.o spare himself shall be at last the loser, and shall sacrifice himself, while he that spares not himself, but gives up his own will and pleasure for Christ, shall have salvation. By losing one's life for Christ's sake, is meant the enduring of all personal sacrifice and loss, " not counting his life dear," and " counting all things but loss" (Phil. 3. 8), and laying down one's life even, for Christ. Many of the first disciples actually lost their lives for Christ's sake. % Shall find it. Bengel remarks, that the soul which is saved is found. 26. For what is a man profited ? Christ here passes to estimate 'he profit and loss. To lose the soul, is io lose all the opportunities of ita sal- 176 MATTHEW. [A. D. 32. and lose his own soul ? or y what shall a ma a give in exchange for his sou] 1 ' 27 For z the Son of man shall come in the glory of his Father, with his angels, and a then he y Ps.49.7,8. z Da.7.9,10. Zec.14.15. Jude 14. a Re.22.12. shall reward every man accord- ing to his works. 28 Verily I say unto you. There b be some standing hero which shall not taste c of death, till they see the Son of man coming in his kingdom. b Mar. 9.1. c He.2.9. vation, and die eternally. This will be the result, if Christ is not follow- ed, because He is the way and the truth, and the life (John 14. 6). And of course the soul is more valuable than the world, because even with all that a man can have of the world, he can- not enjoy any thing here if his soul be in distress. And the soul will live forever, after all that is of earth has passed away. So that if a man should possibly gain all the world (which men would like to do, but cannot), he could keep it only for a few years at longest. And if his soul is lost, it is lost for ever and ever. A man runs great risk of losing his soul if he loves the world, because his heart cannot be set upon two opposite ob- jects at a time. " Where the treas- ure is, there will the heart be also" Mat. 0. 21). He cannot serve God and mammon. And one that is devoted to world] iness and in pursuit of its joys, cannot follow Christ, or seek his soul's concerns. " If any man love the world, the love of the Father is not in him." IT Give in exchange for his soul? To redeem it, buy it back. The word means, give as a ransom. No man can redeem his own soul, and " none can by any means redeem his brother, or give to God a ransom for him." 27. The Son of man. This points to the judgment,*and refers to Christ's exaltation, as an offset to all His hu- miliation which so offended Peter. The Lord Jesus Christ, who has an interest in men and is related to our nature, has " authority given Him to execute judgment because He is the Son of man." The works of people are to be brought up in the day of judg- ment, that every mouth may be stop- ped, and that God's justice may be fully vindicated. Men will be reward- ed according to their works. They shall receive such a measure of ret- ribution and reward as will comport with their respective works, the strict- est equity being observed in every case. " We must all appear (on that dayl before the judgment seat of Christ. IT The glory. Christ here opened to their view His future and final glory, that they might not despond at His coming death. 28. Tnis verse gives a hint of the transfiguration which was about to take place, when Peter, James, and John should see Christ in His glory so soon, for their encouragement. Pe- ter speaks of that sight (2 Pet. 1. 16), as " the power and coming of our Lord Jesus Christ," when they were eye- witnesses of His majesty. 11 Not taste of death. A Hebraic idiom for shall not die. IT In His kingdom. Mark has it : " Till they have seen the kingdom of God come with power." Luke reads it: "Till they see the kingdom of God." Observe, (1.) We more readily receive the doctrine of Christ's person than that of His cross. Peter could profess Christ as the Son, but not as the sacrifice. (2.) Office in the church is nothing but an offence without Christian doctrine and conduct. (3.) The doctrines of the cross are not of men, but of God, and those sentiments which spring from men's own wis- dom and natural choice, are false, The word of God must be beyond hu- man reason in substantiating doctrine, CHAPTER XVII. § 75. The Transfiguration. Oui Lord's subsequent discourse with the three disciples. — Reg ion of Ct'3- area Philippi. A. I). 39 CHAPTER XV11. 177 CHAPTER XVII. AND a after six days Jesus ta- keth Peter, James, and John his brother, and bringeth them up into a high mountain apart. 2 And was transfigured before them : and his face did shine as the sun, b and his raiment was white as the light. a Mar.9.2,&c. Lu.9.28,&c. 6 Re. 1.16. Matt 17. 1-13 Mark. 9. 2-13 Luke. 9.28-36 John. Our Lord was still in the vicinity of Cesarea Philippi, in the northern- most part of Palestine. 1. Jesus takcth Peter, James and John. (He would have two or three witnesses. Deut. 17. 6.) These three He selected also to go with Him to Gethsemane, Mark 14. 33, and to the house of the ruler of the synagogue, whose daughter He raised from the dead (Mark 5. 37). He would specially train them for their special work. IT After six days. Luke says about an eight days after, that is inclusive of the two which bounded the reckon- ing. This was a common mode of computing time. tf A high moun- tain apart. Apart from the rest of the twelve. Mark has it, " apart by themselves." Luke adds that He went up there to pray (9. 28). This high mountain is not mentioned to us by name. Most have thought it to be mount Tabor. But we find Him af- terward still in this region farther north. He was near the mountain range of Herman. IT Transfigured. The word is " metamorphosed." The meaning of the term is, that His ap- pearance was changed, as is after- ward described. His face shone as the sun. The same word is rendered in Romans 12. 2, transformed. And in 2 Cor. 3 18, changed into the same image, &c. So Moses is spoken of when he came down firm tasking with God on Sinai. Exod. 24. 29, 30. V His raiment, or clothing, was white as the light. Mark has it: "White as snow, so as no fuller (or "Jothes bleacher) on earth can white 3 And, behold, there appeared unto them Moses and Elias, talking 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. them." His body underwent no change. 3. Moses and Elias. These were prominent characters of the Old Tes- tament dispensation, that was now coming to an end. It was fit that they should appear. Moses as the media tor of the old Covenant and giver of the Law from Sinai, and a type of Christ, represented the Old Law. ■ IT And Elias. (See Matt. 21. 13.) For all the prophets and the law were until John, and if ye will receive it, this is Elias, which was for to come. Elias, or Elijah, the symbol of Christ's forerunner, John, represented the pro- phets. The Law and the Prophets waited here upon Christ the Redeem- er, for they all had an eye to His work. They talked with Him. Luke, says, they conversed about His de- cease which He should accomplish at Jerusalem (Luke 9. 31). Moses had now been dead nearly 1500 years. He died on the top of Pisgah, over against Jericho, and was buried in an unknown spot, in a valley, Deut. 34. Elijah had not died, but had been translated, or taken to heaven without death (2 Kings 2. 11). This occurred about 900 years before Christ's birth. This appearance of two that had gone to eternity., shows us that a resurrection of the body is no impossible thing. Moses' dead body was raised, and both these were the identical persons they had been on earth. 4. Tabernacles, tents, booths (see Levit'. 23. 34), for shelter, ana a dwelling. This expressed Peter's de- sire to abide there. Yet he -would build three, not sir. He would plan 179 MATTHEW. [A. D. 32, 5 While he yet spake, behold, a bright cloud overshadowed them : ard behold, a voice c out of the cloud, which said, This is my beloved Son, in d whom I am well pleased ; hear e ye him. 6 And when the disciples heard it, they fell on their face, and were sore afraid. 7 And Jesus came and touched f them, and said, Arise, and be not afraid. c c.3.17. Mar 1.11. Lu.3.22. 2Pe.l.l7. d I».42.1, 31. e De. 18. 15,19. Ac. 3.22,23. He. 1.1,2; 1.1-3. •" Da. 13. 10, 18. Re. 1.17. :mly to keep these glorious persona- ges there, " not knowing what he said" (Luke). Mark : " For he wist not what to say, for they were sore afraid." 5. A bright cloud overshadowed — spread over them, all light and glori- ous. A cloud of glory was God's symbol of His presence in former times. Ex. 24. 16, 17. " Upon the mercy seat" Levit. 16. 2. Such a cloud was the shechinah which abode in the tem- ple. 1 Kings 8. 10, 11. 51 A voice. Of Jehovah, which formerly spoke out of the cloud that symbolized His presence. IT Hear Him. The same had been declared at Christ's bap- tism. (3. 17.) (See also John 12. 28.) This gave another attestation of Christ's divine glory and authority, and placed Him before Moses and the prophets. See 2 Peter 1. 17, 18. They needed this confirmation of their faith, and this reiteration of Divine testi- mony to His mediatorial person and work, in order to be strengthened for the events of His death. IT Hear Htm. This is to attend upon His in- structions and obey Him. The same word in Hebrew, means to hear and to obey. If we disobey this com- mand, refusing to acknowledge, re- ceive and follow Christ, we must perish. 6. They fell oyi the i" face, with reve- rence and fear. .At once prostrate and enveloped in the cloud. Luke 9. $4. The exceeding k excellent) glory 8 And when they had lifted 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. 10 And his disciples asked hira, saying, Why * then say the scribes that Elias must firsl cove 1 11 And Jesus answered and g Mal.4.5,6. e.11.14. made them afraid. Men should fear the voice of God, because they are sinners and lost, and to Christ Jesus they must attend if they would live. Adam was afraid of God's voice as soon as he had sinned, but not be- fore. And if God should now so ut- ter His will, as He did at Sinai, men would tremble as they did there, where even Moses said, " I exceed* ingly fear and quake," and the mul- titude begged that God's voice be m. ,t spoken to them any more, lest thev die (Heb. 12. 19-21). 9. Tell the vision. A vision is a supernatural exhibition to the sight — " the things which they had seen.'" Luke. They were not to tell it until He had risen, for then it would be understood, and not till then could it have its full force, but would be only abused to the hindrance of His work. Mark says, they kept this saying with themselves, questioning what the rising from the dead should mean. (Mark 9. 10.) Luke says, they kept it close, and told ne man " in those days." 10. Why then? i. e., If, as now plainly appears, Thou art the Mes- siah, why do the scribes say that Eli- as must come first? They knew this to be a received doctrine among the Jews, and they thought it involved a contradiction — for here was Christ and where was Elias 1 They had not known of Ms coming in John the Bap- tist. The prophecy is found in Mal- achi, the last verses. And as the A. D, 32.] CHAPTER XVII. 179 saiii unto them, Elias truly shall first come, and restore all things. J 2 But I say ur.to you, that Elias i« come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man sutler h of them. 13 Then the disciples under- h c.16.21. scribes were writers and teachers of tiie law, and familiar with the Old Testament scriptures, they were quot- ed as good authority. They held, however, that the prophet Elijah would personally re-appear. It. Ellas trul ii shall Jirst come. That is, this is true as it was prophesied. tf And restore all things, as was pre- dicted by Malachi, " turning the hearts of the fathers unto the chil- dren/' &c, reforming the people in their scriptural views, and in their relations to the covenant made with their fathers, and doing this thorough- ly, as the parallel form of expression imports, fathers to children and chil- dren to fathers. 1*2. Elias is come already, i.e., John the Baptist, who came " in tlie spirit xnd power of Ellas" (Luke 1. 17), and who was the one prophesied as to come in the character of Elijah of old. So Christ had declared, ch. 11. 14, that John was the Elijah men- tioned by Malachi. % Knew him not, did not recognize or acknowledge him. IT Whatsoever they listed, or chose. They had treated John accord- ing to their inclinations, reckless of his character and office. They had imprisoned and beheaded him, 'Matt. 14. 10, " as it is written of him." Mark. If Likewise. What is more amazing. He Himself, their Lord, should share of the people a similar treatment! So He afterward did! (See Mark 9. 12. Isa. 53d ch.) 13. That He syake u nto (hem of John the Baptist. Their question was fair- ly answered. Christ passed through all these scenes in order to establish them in the faitb, and we see 1 iw stood that he spake unto them of John the Baptist. 14 "TT And > when they were come to the multitude, there came to him a certain man kneeling down to him, an 1 say- ing, 15 Lord, have mercy o:a my i Mar.9.14,&c. Lu.9.37,&c. He is gradually bringing them into the light. Observe, (1.) Christ manifests Himself and His work to His peo- ple, as their case demands, and as their training will bear. (2.) The thrice reiterated testimony from the Father is that in Christ and not in the sinner God is well pleased. Hence Christ is all in all to us — His vica- rious sacrifice, His perfect obedience, His finished work. (3.) How fear- ful yet delightful is the presence of God in Christ ! how ample is Christ's revealing of Himself in His word and works, yet how slow are we at best, to understand or believe the glorious reality! §76. The healing of a Demoniac, whom the disciples could not heal. — Reg ion of Cesarea Philippi. Matt. 1 Mark. I Luke. j John. 17.14-21 i 9. 14-29 I 9. 37-43 I 14. To the multitude. It is to be remembered that only three of the twelve had gone up into the mount of transfiguration with Christ. The B?st had remained below where they were now found, " the next day," Luke 9. 37, surrounded by a crowd of people, and by scribes questi wring with them, as we learn from Mark 9. 15. They ran to Him amazed to see Him, and saluted Him. Jesus asked them why they questioned thua with the disciples, involving them probably in disputes and puzzling queries. 15. My son. An " only child" (Luke) possessed with a devil, " halA a dumb spirit." Mark. So that he wat lunatic or crazy, and sor°, vexed— in a 180 MATTHEW. fA. D. 3* son ; for he is lunatic, and sore vexed : for oft-times he falleth into the fire, and oft into the water. \6 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 ? how long shall I suf- fer you ? Bring him hither to me. 18 And Jesus rebuked the dev- il, and he departed out of him : rage, mad, furious. Mark adds : " wheresoever he taketh him he tear- eth him, and he foameth and gnash- eth with his teeth, and pineth away." Luke also adds other symptoms, as that the devil tor 1 him, bruised him, &c, " hardly departed from him." 16. To thy disciples. Their failure during Christ's absence, doubtless gave the scribes ground to gainsay and reproach them and their Master. This accounts for Christ's rebuke, not of the man but of His disciples. 17. O faithless! Addressing the multitude He asked how much lon- ger He must give them evidence of His Messiahship which yet the scribes were disputing, and which all were so slow fully to believe. So with Philip (John 14. 9). So Moses was shocked at the weak Israelites when he came down from the mount. See the account in Mark for fuller par- ticulars. 18. Rebuked the devil. As He had full authority over these emissaries of the pit, He displayed it signally here, as another proof of His Di- vinity. The other Evangelists state more particularly. The man had come w r fth a doubt, " If Thou canst, do any thing, have compassion on us." Christ had challenged his faith, "all things are possible to him that believ- eth," and so He had helped the de- livery in that difficult birth. "Lord and the child was cured from that very hour. 19 Then came the disciples to Jesus apart, and said, Why cot Jd not we cast him out ? 20 And Jesus said unto them, Because of your unbelief: J for verily I say unto you, if k ye have faith as a grain of mustard-seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove; and nothing shall be impossible unto you. 21 Howbeit this kind goeth j He.3.19. k c.21.21. Mar. 11.23. Lu.17.6. lCor. 13.2. I believe, help thou mine unbelief." Only he who truly believes (though in the smallest measure) conceives aught of the unbelief of his heart. 19. To Jesus apart. The disciples who had been baffled in an effort to cast out this evil spirit, came now to Christ apart, or in private, to inquire the cause of their failure. Mark says, " when He was come into the house." And they sought a private interview because they were abashed and would have a familiar explana- tion of the case, as it might even in- volve some secrets of His plan. 20. Because of your unbelief. This faith here alluded to is the faith of miracles. It was something more than a common belief in Christ, and was peculiar to the Apostles' age. It was a faith for such miraculous works as they were commissioned to perform. If they had this in the small- est degree, or in the proverbial phrase, "as a grain of mustard-seed," they should accomplish the most dif- ficult things, or proverbially, should remove mountains. 21. This kind of diffic hies ex- pressed by the term mountains, or this kind of evil spirits, so malignant, de- parts not, removes not, but by prayer and fasting. The most special religi- ous exercises were needed for so spe- cial a purpose. Observe : Great degrees A devo- a. D. 32. J CHAPTER XVII. 181 not out, but by prayer and fast- ing 22 ^ And i while they abode in Gal.lee, 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 raised again. And they were exceeding sorry. 24 1" And when they were come to Capernaum, they that received l tribute-money came l C. 16.21; 20.17. Mar. 8.31 ; 9.30,31; 10 33. Lu.9. 32,44; 18.31; 24.6,26,16. I Didrachma, Ex.38. 26. to Peter, and said, Doth not your master pay tribute ? 25 He saith, Yes. And w'len he was come into the house, Je- sus 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 ? 26 Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free. 27 Notwithstanding, lest v/e should offend m them, go thou to m Ro.14.21; 15.1-3. 2Cor6.3. tion attain special measures of Divine strength and of power with the hosts of evil. $ 77. Jesus again portells His own DEATH AND RESURRECTION. See «i 74. — Galilee. Matt. I Mark. i Luke. | John. 17.22-231 9.30-32 19.43-45 I 22, 23. Wliile they abode in Galilee. The term rather means, u as they were travelling" &c., on their way to Caper- naum, and thence to Jerusalem The country called Galilee, it should be re- membered, stretched about equally above and below (north and south) of the Sea of Galilee. ff Shall be be- trayed. This is the first disclosure of the means by which He should fall into cruel and deadly hands. He should be handed over — delivered up — by a friend. Who would think it should ba a disciple, an apostle ! All that was now hinted to them of this, further than had been before, was, that He should be delivered up to death by a most criminal breach of confidence. IT Exceeding sorry. Mark and Luke add that they under- stood not that saying, and it was hid from them and they were afraid to ask Him. ^ *8. TlIE TRIBUTE MONEY MIRACULOUS" iy P20VDED — Capernaum. Matt. I M.rk. I I 32.] CHAPTER XVIII. 185 humble himsdf d as this little child, the same is greatest in the kingdom of heaven. 5 And whoso shall receive one such little e child in my name receiveth me. 6 But whoso shall offend f one cf the«2 little ones which believe in me, it were better for him d Lu.l4.il. Ja.4.10. e Mat.10.42. Lu.17.1,2. /Mar.9.42. child, that is set forth as the symbol of piety. It is not as a pattern, but as au image or figure, that a child is set forth, "it is not that children are pat- terns of innocence, for they are de- praved, but that they are pictures of it to the eye. We must become as such, having' a child-like spirit, happy in our dependence on God, our heavenly Father. They had asked for high places and proud stations, and had enviously inquired which of them should be first (see Mark 9. 34). This showed in them a worldly, ambitious, unhumbled character, and Christ, in- stead of encouraging them with such expectations, set before them a little child. Humility, teachableness, trust- fulness of spirit, are necessary, be- cause so only can we enter in at the strait gate, and by the living way. 4. Shall humble himself, in true hu- mility — whosoever shall come down to this level of a little child, in the unaspiring temper of his heart — he shall be greatest, or, the greater, among Christians. The deepest humility is the highest honour and joy. Lowly thoughts of self, as to merit, and suffi- ciency and ability, coupled with a hearty trust in Christ, make up the true Christian characteristics. 5. Whoso shall receive one such. One of this character may be despised among men; Christ therefore makes this special provision tor such, and for those who favour such. IT In my name— on. Christ's account, be- cause he is Christ's, and resembles Him (ch. 7. 22; 10. 33V for it is the nature of true piety to love this child- like disposition, w:yrever it is found ; that a millstone were hanged about his neck, and thai he were drowned in the deDth of the sea. 7 Wo unto the world because of offences ! for s it must needs be that offences come ; but b wo to that man by whom the offence cometh ! g lCor.11.19. Jude 4. h Jude 11. while vain men often treat it with contempt. Christ not only regards such as His, but regards Himself as received and favoured in them (Matt. 25 40) ; ; ' Ye have done it unto me." Those who love Christians for their Christian temper, as like Christ, shall be rewarded accordingly. Mark and Luke here record a conversation omitted by Matthew. John told Him that they had seen one casting out devils in His name, and they forbade him, because he was not of their com- pany. Jesus answered that there was a principle by which all such should be judged. If they did such things as He alone could have instigated and produaed, and if so they wrought with Him, they were of needs His. " He that is not against us is for us. (See Mark and Luke.) These are pro- verbial sayings, like Prov. 26. 4, 5. 6. Shall offend one — shall put a stumbling-block or an occasion to fall in his brother's way — shall tempt to sin any of these Christian, child-like ones — "disciples" — "that believe iu me" (Mark 9. 42), he is worthy of severest punishment. He sins againsl the Holy Spirit's work in the heart. IT Millstone. The term means a millstone large enough to be turned by an ass — not the hand-stones. 7. Offences. Occasions of sin — ■ temptations to do wrong, as a hand or foot even may be, are a wo to the world, and wo to any one by whom they may come. IT It must needs bt — it is necessary or unavoidable, as things are, that such temptations) come. IT Bid wo — that is, curse or condemnation on that man by 184 MATTHEW. [A. D. fcJ. 3 Wherefoie„ l if thy hand or thy foot offend thee, -ut them off, and cast them from thee : it is belter for thee to enter into life halt or maimed, rather than, having two hands or two feet, to be cast into everlasting fire. 9 And if thine eye offend thee, pluck it out, and cast it from thee : it is better for thee to en- i C.5.29,30. Mar.9.43,45. whom the temptation cometh. He that leads others into sin, is a child of the devil, who is the great seducer and deceiver of men. Yet this is often done, by example, or entice- ment to a first step of evil doing. This teaches us that evil communi- cations corrupt good manners, and that bad company is a wo and curse to any one. 8,9. If thy Jiand or thy foot. What- ever is an occasion to sin, however dear it be, and valuable, though the hardest to be parted with, must be given up. This enlbrces the senti- ment just laid down (see ch. 5. 29, 30). IT Halt — lame. If Maimed — mutilated, as by a hand cut off. This means, that it is better to get to heaven without any such enjoyments, how- ever dear/ as are a snare, than to have them here, and perish at last. See the case of the rich man and Lazarus : " Thou in thy life-time re- ceivedst thy good things, and like- wise Lazarus evil things ; but now he is comforted, and thou art tor- mented " (Luke 16. 25). fl Into hell-fire. This is the eternal conse- quence of cherishing evil passions and habits, and idol objects of sin (see ch. 5. 29, 30). We should be willing to abandon the dearest object or pursuit, rather than to sin our- selves, or lead others to sin. " Hell- fire " is torment without end, repre- sented by the fire of Hinnom, near Jerusalem. " These shall go away into everlasting punishment" (ch. 25. 46), " everlasting Jire," vs. 8. 10. Christ now warns more partic- ularly against such treatment of ter j into life with one eye, ra- ther that., having two eyes, k to be oast into hell-fire. 10 Take heed that ye despise not one of these little ones ; for I say unto you, that in heaven their angels ' do always behold m the face of my Father which is in heaven. 1 1 For the Son of man is come j He.4.U. k Lu.9.25. I Ac.12.J5. m Ps 17.15. meek-minded, child-like Christians, as men of the world are prone to, who understand nothing of the true dignities and proprieties of His king- dom. IT Tnat ye despise not — or treat with disrespect and scorn, as though they were mean, and silly, and contemptible. IT Their angels — that is, such persons are objects of interest and care to angels in heaven (Heb. 1. 14), and this is a reason for respect- ing them. IT Do always behold the face. This, in Eastern courts, was a mark of special honour, to be admitted into the presence of the king. The servants of these disciples are the spe- cial favourites of the Heavenly King. Servants of Eastern kings also stood in their presence, to wait their orders and watch their motions of command. The angels are theirs — ministering spirits to them — and always intent to execute the orders of the Heavenly King. IT My Father — " and their Father" (John 20. 17). The angels serve these disciples by Divine war- rant and command. -This shows a greater dignity. Hence these lowly- minded Christians, though sneered at, often, by men of the world, are true dignitaries — they have the angels of God for their servants; not each hav- ing one, but more — and as many as his case should at any time require. The ministry of angels is a scriptural doctrine, and deserves to be more ".hough t of and looked for (Ps. 34. 7. Oan. 6. 22. chs 1. & 2). li. The Son of man, &c. Christ's work has regard to just such. The humble, obscure, and lost, He comes to save. This is another reason foi k D. 32.] CHAPTER XVIII. 185 ro save n that which was lost. 12 How think ye? If a man have an hundred sheep, and one of them be gone astray, doth he not lea\e the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray ? 13 And if so be that he find it, verily I say unto you, He re- joiceth more of that sheep, than of the ninety and nine which went not astray. 14 Even so, it is not the will of your Father which is in heaven that one v of these little ones should perish. n Mat. 1.21. Lll. 9.56; 19.10. Jno.3.17; 10.10; 12. 17. lTi.1.15. o Lu. 15.4, ) to sate sin- ners (I Tim 1. 15\ He iscir Sb.ep- 10* 15 Tf Moreover, if q thy brother shall trespass against thee, go and tell him his fault between thee and him alone : if r he shall hear thee, thou hast gained thy brother. 16 But if he will not hear thee % then take with thee one or two more, that in the mouth of two or three * witnesses every word may be established. 17 And if he shall neglect to hear them, tell it unto the church : but if he neglect to hear the church, let * him be unto thee as an heathen man and a publican. q Le.19.17. Lu.17.3. r Ja.5.20. * De.19.I5. t Ro.16.17. lCor.5 3-5. 2Th.3.6,14. herd (Ps. 23. 1), the good Shepherd (John 10. 14), the Shepherd and Bishop of our souls (1 Pet. 2. 25). 13. He rejoiceth more. This is to show ihe peculiar joy to Christ of saving that which was lost — like the joy of the father in receiving home a prodigal son. God pursues wander- ing sinners, and when any would re- pent and return, they may be sure of His tenderness toward them, and His joy in their reception. See parable of the lost sheep and son, Luke 15. Therefore, whom God thus honours and cares for, sinners should not de- spise; and distinctions of least and greatest should be referred to this standard. 14. Even so. As in this case, God signifies it as His disposition thai not one of these, though despised by men, should perish, or be eternally destroyed. John 12. 28. 15-17. Thy brother. Our Lord now proceeds to enjoin brotherly kindness and charity. He sets forth the Chris- tian and Christ-like method of deal- ing, as instead of jealousy and envy. " Brother" here means fellow-disciple, or Christian brother. IT Trespass against lne< — injur* thee, trans gress or sin against thee. IT Go and l*& 186 MATTHEW. \A. D. 33 18 Verily 1 say unto you, u Whatsoever ye shall bind on earth, shall be bound in heaven ; and whatsoever ye shall loose on earth, shall be loosed in heaven. 19 Again I say unto you, That U c.16.19. Jrv-20.23. Ac.15 23-31. 2Cor.2.10. him his fault — expostulate with him, strive to convince him. This was the rule under the old law (Levit. 19. 17). IT Alone — to give private opportunity of making explanations or confession, "Without a disposition to expose him, previously to such face-to- face interview. IT One or two more, for influence with him, and as wit- nesses, if the case should require to come before the church. This was the law (Deut. 19. 15). IT The church. The court of Christ's house, charged with such matters. In the Jewish synagogue, which was the parish church in that time, there was a bench of elders for such trials, &c. 5F As an heathen man, &c. — as not a Christian. Do not own him any longer as such. The Jews did not own the heathen, nor have intercourse with them. So let him be to thee. 18. (See note, ch. 16. 19.) These words are addressed to the twelve. The constituted court of Christ's church has authority to pronounce upon all such cases; and their de- cisions, on scriptural grounds, shall have sanction from above. These important words had been spoken to Peter (ch. 16. 19), but here they are addressed to all the apostles, showing that Peter was not there set over the rest, as the Romish church asserts. These words imply that the church officers are to act in Christ's name, and their decisions, under direction of His word, are to be revered as His, though they be few men in num- ber. 19. The meaning is, that Christ's presence and authority would give power and success in the administra- tion of His church on earth, even to the fewest — th?t the whole body of if two of you shall agree on earth, a? touching any thing that they snail ask, it T shall be done for them of my Father which is in heaven. 20 For where two or three are gathered together w in my name, V Mar.11.24. Jno.16.24. lJno.5.14. W Jno.20.19. lCor.5.4. members was not contemplated as sitting in judgment, or ordering church affairs — but that if two of the twelve should agree in any case, es- pecially as to binding and loosing, and they should ask counsel of God, it should be done for them (see Acts 1. 14-26). Church discipline is to be approached with united prayers to the Great Head of the church (1 Cor. 5. 3,4). 20. For. It is not the numbers, but Christ's name, that gives the validity. Two or three, met according to His appointment, may be considered as sufficient — for His presence is pledged to be in their midst — Himself as one with them, and efficiently present to bless. This has, of course, a special reference to the authority granted in vs. 18 to the apostles. Yet it applies also to the discipleship. This identi- fies a Christian church. Observe, (1.) True greatness con- sists in being Christ's — sheep of His fold — freemen of Christ — children of God by faith in Christ — made kings and priests unto God and the Father (vss. 1-10). (2.) The true dignity and value of man is shown by God's redeeming work (vss. 10, 11); "the redemption of their soul is precious, and it ceaseth for ever" — and by the joy of Christ in their recovery (vs. 13), and by His eternal covenant, securing their salvation (vs. 14). (3.) How commonly would personal disputes between men be settled, by following strictly this rule of our Lord ! Chris- tians especially owe it to one another, and much more the ministers of Christ. (4.) Church discipline is provided by the Great Head of the church, as a final, but salutary re- sort. (5.) Christ is God (vs. 20V A. D.32. CHAPTER XVIII. IS7 there an: I in the midst of them. I 21 *i[ Then came Peter to him, ! and said, Lord, how oft shall my brother sin against me, and I forgive x him I till seven times ? 22 Jesus saith unto him, I say not unto thee, Until seven times ; but, Until seventy times seven. 23 *[ Therefore is the kingdom of heaven likened unto a certain king, which would take account f of his servants. X Mai.ll.25. Lu.17.4. Col 3.13. y Ro.14.12. 21. Then came Peter. Our Lord having thus discoursed about the reaunent of personal offenders, Peter makes an inquiry as to how often we should forgive the same person. To forgive is to pass by an offence and treat the offender as though he had not done wrong. And by a brother is meant here a feilow-Christian, as in verse 15. 22. Until seventy times seven. The Jews taught that three times.but not the fourth one, should be forgiven, ground- ing their idea on Amos 1. 3 ; 2. 6. " Seven is the number in the Di- vine law, with which the idea of re- mission is ever linked." — Trench. Pe- ter had extended his ideas to the seventh time. Christ in this strong expression goes far beyond his far- ther thoughts, and evidently means that it should have no such limit, but that we should be disposed to repeat it. times without nunber. (Luke 17. 3, 4.) •23. Our Lord on this occasion deliv- ered the first of His Moral Parables, and first appears in the character of king. T\ A certain ling. A para- ble is here introduced to illustrate and set in a strong Jght the duty of forgiving injuries. On this point He discoursed at large in the Sermon on the M( unr. The kingdom of heaven here means God's plan A dealing in His church (see Matt 5. 20), and the case proposed has reference to the mmnal forgiveness of fell rw-CAristia us. vhich, accordingly out [ord argues 24 And when he had begun tj reckon, one was brought untc him which owed him ten thou- sand l talents : 25 But forasmuch as he had not to pay, his lord commanded him to be z sold, and his wife and children, and all that he had, and payment to be made. 26 The servant therefore fell down, ana worshipped 2 him, 1 A talent is 750 ounces of silver, which, at 5s. the ounce, is ISHAOs. z 2K.4.1. Is.50.1. 3 Or, be- sought him. on the ground of their being more largely forgiven. V Would take ac- count — make settlement with his ser- vants, not the final settlement, but such as in Luke 16, of stewardship. All the king's officers are usually called his servants, but here the col- lectors of revenue are probably meant It was customary to sell out to certain tax-gatherers the revenue of a dis- trict at a round sum. This made them responsible to the king for the gross amount agreed upon. Such a contract may have brought such a servant or officer so largely in deb^ say ten to fifteen millions of dollars Yet the whole is stated in round num- bers, and in the language of a para- ble. Or he was a satrap, who should have remitted the revenues of his prov- ince to the royal treasury. The amount is put at the highest, to express an indebtedness of the largest possible kind, representing the magnitude of our account before God. '• This sum is exactly that with which Darius sought to buy off Alexander the Great, that he should not prosecute his con- quests in Asia, and this was the amount imposed by the Romans on Antiochus the Great, after his defeat by them."— Trench. 25. His lord commanded him to be sold. This was allowed by the Jew- ish laws. A debtor could be sold into bondage with wife and children urtil the debt should be satisfied. (LeviL. 25. 39-46. 2 Kings 4. 1. Amos 8. 6.) — —U And payment to be made. Not IS8 MATTHEW. [A. D 38 saying, Lord, have patience with' me, and 1 will pay thee all. 27 Then the Lord of that ser- vant was moved with compas- sion, a and loosed him, and for- gave him the debt. 28 But the same servant went out, and found one of his fellovv- servams which owed him an hundred l pence, and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. a Ps 78.38. I The Roman penny is the 8th part of an ounce, which, at 5s. t/ie ounce, is id. half- penny. c.20.22. as though the sale would pay the claim. 26. Fell down, and worshipped him. That is, prostrated himself as a wor- shipper in a posture of humblest en- treaty, and as was customary for Eastern subjects before their king. He asked indulgence, and declared his disposition, pledged all for the fit- lute, and pleaded his present inabil- ity. Tne hardest, sinners, and even in- fidels, do ftry for mercy when death and judgment are at hand. Con- vinced sinners, not yet aware of the immensity of their debt, are ready to promise full satisfaction. 27. Moved with compassion. This represents the tender pity of God toward sinners in their destitute and aelpless case, and His prompt re- sponse to the prayer of suppliants. God's severity endures only till the sinner, burdened under his debt, seeks forgiveness. Then it proves, like Jo- seph's harshness, only love in dis- guise. So, the reckoning was good for the man (Isa. 1. 18). The para- ble would show that men's sins against us, cannot compare in mag- nitu ie with ours against God. There- tore we should be lenient toward them, even as we hope for mercy from God. But see. 28. But the same servant. The grace was not received aright.— — IT Went out. It is thus from going out of the presence of our gracilis Lord tha*. 29 And his fellow-servant fell down at his feet, and besought him, saying, b Have patience with me, and I will pay thee all. 30 And he would not ; but went and cast him into prison, till he should pay the debt. 31 So when his fellow-ser- vants saw what was done, they were very sorry, and came and told unto their lord all that was done. 32 Then his lord, after that he had called him, said unto him, we are ready so to act. This very man, just treated with such lenity by his lord, finds a fellow-servant who owes him the merest trifle in compar- ison — " a hundred pence." A Roman penny was equal to about 12£ of ours. This' debt would be about 12£ dol- lars. Trench makes the proportion of the two debts to be " One million two hundred and fifty thousand, to one." As a drop (says Chrysostom) to the ocean. He asked lor the debt in a most severe and abusive way. The gospel grace demands a " benign retal- iation" to forgive as we are forgiven. 29. Besought — entreated, begged. Observe, he promised the same as this man had just promised to his lord! But with what different success ! Only the truly ' spiritual' can restore one" overtaken in a fault." Gal. 6. 1. 31. This was a mode of treatment even beneath the common feelings of humanity. How base when one who professes to have been pardoned, out of mere grace, should show himself a monster of cruelty and severity to others. IT Told. The Greek word is expressive, told fully. 32. Then his lord. We are now brought to see what judgment sucb conduct may reasonably expec* of our Lord and Master. Christ, the Saviour, is also the Judge! As to this man, his lord had forgiven him. not a part but the whole of his debt, and that not a small debt bul in*- A. D. 32.] CHAPTER XVIII. 19£ O thou wicked servant, : I for- gave thee all that debt, because thou desiredst me ; 33 Shouldest not thou also have had compassion on thy fel- low-servant, even as I had pity on thee ? 34 And his lord was wroth, inense. And he refers him also to his own feelings, when he desired the re- lease in his destitution and extremity. Infinite grace has come to sinners, in the gospel of Christ, and now the great question is, whether we have so received it, as that it has power with us in our lives, fashioning our conduct. " If any man have not the Spirit of Christ, he is none of His." (See James 2. 13.) 33. Skouldest not thou also? The man is judged out of his own mouth. He had besought forgiveness and it was granted, and all this bound him to grant it to the fellow-servant, on his own principles. Besides, that was a debt of 1*2 dollars, the merest pittance, compared with the infinite sum which he had been forgiven. . The golden rule applies here, " As ye would that men should do to you, do ye even so to them likewise, for this is the law." 34. Tormentors. In early times of Rome, the debtor was condemned to wear a chain of fifteen pounds weight, and to live on the scantiest fare, that he might be brought to terms. In the East, those who appear the poorest will often have secret hoards ol wealth. Hence the torture would be applied to elicit information. He was to be treated for crime now, which was worse than indebtedness. He was to be delivered up to the tormentors. These were executioners who applied all kinds of torfures. This iniquity Of his incurred a penalty which the selling of himself, and wife, and chil- dren could not pay. IX Till he should pay. Now he was to be treated, not merely as a criminal, but as a crim- inal and debtor also. All his debts and delivered hin to the tor- mentors, till he should pay all that was due unto him. 35 So d likewise shall my heav« enly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. d Pr.21.13. c.6.12. Ja.2.13. were to be rigorously exacted of him, because he thus testified that he had never been a true recipient of the pardon. 35. So likewise. A sinner is like the servant in question, because he is utterly unable to satisfy God : s infinite claims upon him. Men are in debt to God for every thing they have receiv- ed, because they have deserved no- thing but punishment. And thev are in debt to Him in the way of num- berless sins, of which they must give account. They owe Him thanks and service beyond account, and the debt they have, incurred by constant trans- gression none can estimate. It is for ten thousand times ten thousand; and " he cannot answer for one of a thou- sand." Job. They are not only una- ble to pay, but if called to account, they could give no excuse for this in- ability, which is wilful and wicked. Yet God forgives us for Christ's sake. Therefore we should forgive men their sins, never forgetting how much greater crimes we have had forgiven. We should forgive, not merely in the act, butfrom the heart, that is, sincerely, meaning to pass by the offence, and to treat the offender as though he had not done us the wrong. There is a forgiveness in name, which retains the~ill feeling, and forgets not the in- jury. This is a mere pretence, and if we should be so forgiven by our heavenly Father, how different were our ease ! Observe, (1.) How freely Chrisi forgives, not because we have for- given others, or done any other good thing, but that we may. (2 ) How fully He forgives us the most im- mense indebtedness, " all thai debt" 190 MATTHEW. [A. D. 33. CHAPTER XIX. ]ND it came to pass, that when Jesus had finished (vs. 3*2), and accepts not our vaih prom- ises to pay Him all in future. (3.) How completely we are in the power of the law for eternal punishment, except we find forgiveness in Christ Jesus, (vs. 25.) (4.) How unwarranted must be that man's hope of pardon, who is himself unforgiving (vs. 35). these sayings, he a ceparied from Galilee, and came into the coasts of Judea beyond Jordan : a Mar. 10.1. Jno 10.40. (5.) Christ forgives us freely that we may be moved, by gratitude, to serve and follow Him, and that, by the power of this forgiveness in our lives, we may be actuated to forgive others and in all things imitate His gracious example. § 80. The Seventy instructed and sent out. Capernaum. § 81. Jesus goes up to the Festival of Tabernacles. His final Depart- ure from Galilee. Incidents in Samaria § 82. Ten Lepers cleansed. — Samaria. Matt. Mark. Luke. 10. 1-16 9. 51-56 17.11-19 John. 7. 2-10 PART VI. Festival of Tabernacles, and the subsequent transactions until our Lords arrival at Bethany, six days before the fourth Passover. Time — six months, less one week. § 83. Jesus at the Festival of Taberna- cles. His public teaching. Jerusalem. § 84. The woman taken in adultery. Jerusalem. 5 85. Further public teaching of our Lord. He reproves the unbeliev- ing Jews, and escapes from their hands. — Jerusalem A Lawyer instructed. Love to our Neighbour defined. Parable of the Good Samaritan Near Jerusalem. Jesus in the house of Martha and Mary. — Bethany The Disciples again taught how to pray. — Near Jerusalem. . . . The Seventy return. — Jerusalem. A man born blind is healed on tne Sabbath. Our Lord's subsequent Discourses. — Jerusalem. . . Jesus in Jerusalem at the Festival of Dedication. He retires beyond Jordan. — Jerusalem. Bethany beyond Jordan. § 92. The raising of Lazarus. — Bethany. % 93. The Counsel of Caiaphas against Jesus. He retires from Jerusalem. Jerusalem. Ephraim. § 86. § 87. § 89. § 90. § 91. Matt. Mark. Luke. John. 7. 11-53 8. 2-11 8. 12 59 10.25-37 10.38-42 11. 1-13 10.17-24 1-2 1 10.22-42 11. 1-40 11.47-54 A. D. 33. J CHAPTER XIX. 191 2 And great multitudes fol- lowed him ; and he healed them there. 3 *[ The Pharisees also came CHAPTER XIX. $94. Jesus beyond Jordan, is fol- lowed by multitudes. The heal- ing of the infirm woman on the Sab bath. — Valley of Jordan. Perea. Matt. ' Mark. I Luke. I John. 19. 1, 2 I 10. I. Il3. 10-21 I The Evangelist here gives, at a glance, the course of our Lord, as seen in the Harmony, declaring in a word, that He had departed from Gal- ilee after His discourse (see ^ 81), and that at length He came into the coasts of Judea beyond Jordan, where *e now find Him. It was in this unto him, tempting him, and saying unto him, Is it lawful foi a man to put away his wife for every cause ? quarter, that he healed the woman who had an infirmity (see Luke 13. 10-21). We find that He had passed through Samaria (see ty 81 and 82) ti. Jerusalem, where He was present at the feast of tabernacles ^ 83), and at the feast of dedication (<)91), when He retires beyond Jordan (<) 91 and 93). We find now many inciden-ta related of Him in Perea. Perea was a region belonging to Judea, and so called from a word which signifies beyond, as it lay beyond Jordan, and was formerly part of the tribes Reu- ben, Gad and Manasseh. § 95. Our Lord goes teaching and jour- neying toward Jerusalem. He is warned against Herod. — Perea. § 96. Our Lord dines with a chief Phari- see ou the Sabbath. Incidents. . Perea. § 97. What is required of true Disciples. Perea. § 98. Par? Me of the Lost Sheep, &c. Parable of the Prodigal Son. . Perea. § 99. Pai.'ble of the Unjust Steward. . Perea. § 100. The Pharisees reproved. Payable of the Rich Man and Lazarus. Perea. 3 101. Jesus inculcates Forbearance, Faith, and Humility. Perea. § 102. Christ's Coming will be sudden. Perea. § 103. Parables. The importunate Wi- dow. The Pharisee and Publican. Perea. 101. PsECE°TS HESPICTING DlVORCE. . Perea. Matt. Mark 19. 3-12110. 2-12 Luke. 13.22-35 14. 1-24 14.25-35 15. 1-32 16. 1-13 16.14-31 17. 1-10 17.20-37 IS. 1-14 Jahn. The Evangelist thus passes over othei incidents :o relate the conversa- tion respecting divorce. The Phari- sees came to Him li tempting Him" desiring to entangle Him in His talk. As on other occasions, so here, they wished to commit Him against one of the two parties, who took opposite Bides on this question. So on the point cf paying tribute to Cesar tch. 22. 16, &c), they sought to com- mit Him either against the friends or the enemies of the Roman govern- ment. But in both cases, He con- founded their hypocrisy by His an- swer. IT For every cause, i.e.. for any reason. Christ had laid down the true doctrine on this subject, in His Sermon on the Mount (ch. 5. 32), viz.- .hat there was but one sufficient caust, and that such as wa > in its very nature fatal to the marriage relation 103 MATTHEW. [A D. 33. 4 And he answered and said unto them, Have ye not read, that b he which made them at the beginning, made them male and female ? 5 And said, For c this cause shall a man leave father and mother, and shall cleave to his wife ; and they twain shall be one flesh. 6 Wherefore they are no more twain, but one flesh. What d therefore God hath joined to- gether, let not man put asunder. 7 They say unto him, Why e did Moses then command to b GeXSI; 5.2. Mai. 2.15. C Ge.2.34. Ep.5.31. i lCor.7.10 e De.24.l. Is. 50.1. 4. Have ye not read ? Literally, " Do ye not know 1" that is, by read- ing. He here refers them to their scriptures, and to the original institu- tion of marriage. Mark has it, " What did Moses command you ?" 5. And said. By the mouth of Aaam (Gen. 2. 24). f Shall cleave. Shall adhere firmly. The Greek word is irom a noun, signifying glue. 6. Joined together. The term is from a metaphor taken from the yok- ing of oxen. 7. Why did Moses ? They now ap- peal to Moses' regulations in Deut. Mi. 1. Yet it was not a ' command,' but omy a permission, the spirit of which was still in the line of our Lord's legislation, making a wriling of divorcement requisite, and thus giving a lower testimony to the essen- tial sanctity of marriage. See note on cb. 5. 31, 32. But Moses' permis- sion had been abused, until, as in the text, they called it a command, and without reference to the original in- stitution of marriage, they held among them, that divorce might be for any and every cause. There weve two schools or sects among the Jews who tooif opposite sides on this subject. The school of Shammai interpreted Moses, as allowing divorce "only for give a writi/ig of divorcement, and to put her away ? 8 He saith unto them, Moses, because of the hardness of your hearts, suffered you to pint away your wives : but from the be- ginning it was not so. 9 And I say unto you, Who* soever f shall put away his wife, except it be for fornication, and shall marry another, committeth adultery : and whoso marriefch her which is put away doth com- mit adultery. 10 % His disciples say unto him, If the case of the man be /c.5 33. Lu.16.18. the cause of fornication." The school of Hdlel construed it as referring tc any cause or pretext. And instead of being entangled, by siding witn either, our Lord declares that Moses' permission only showed their hard' riess which had gone so much beyond this allowance ; so that this civil reg- ulation of that day, was meant as a check upon their worse habits, and that from the beginning, as Moses himself had recorded (Gen. 2), " It was not so." IT Hardness of your hearts — intractable dispositio: . — Camffbell. 9. This verse is almost in the same language as ch. 5. 32, and states again the Christian law of marriage and divorce. Marriage has special sanctity as the shade w of that great mystery, Christ's union with His church. Mark adds (en. 10. 12) " And if a wo'iian shall put away her hus- band," &c. The practice of divor- cing the husband unwarranted by the law, had been introduced (*ays Juse- phus) by Salome, sister of Herod the Great, who sent a bil. of divorce tr her husband Coslobarus, whicti had example was afterward followed by Herodias and others. — Campbell. 10. An objection is here urged making against the very institution of marriage, if such strictness is to be observed. A 1). 33.] CHAPTER XIX. 193 so with his wife, it is not good to marry. = 11 But he said unto them, All men cannot receive this saying, gave they to whom it is given. 12 For there are some eu- nuchs, which were so born from their mother's womb : and there g Pr.19.13; 21.9,19. 11. Our Lord replies that such a doctrine as the expediency of living unmarried, could not be received by men at all, save by a certain limited class. It is not natural with men. 1T All men cannot receive. That is, none can receive. This use of terms is peculiar in the New Testament. So in Rom. 3. 20 : " There shall no flesh be justified," reads in the Greek, " All flesh shall not be justified/' It is an emphatic negative, " All shall not be." That is. the impossibility is uni versa* and extends positively to ill. The sense of this passage then is, none cau receive this sentiment, suggested in verse 10, save those few to whom it is given, who are spoken of in verse 12. He meant to say that men have a different principle im- planted in their very constitution. Marriage is natural as well as hon- ourable in all. See 1 Cor. 7. 7. 26. IT To whom it is given, by nature or by grace. 12. Our Lord here speaks of a cer- tain class fitted to live unmarried. Eunuchs. The term means, literally. a bed-keeper, chamberlain. Either such as are so born, or such as are so made by men, for the purpose com- monly, of attending on females. There was such a class in the East, who served in the harem. They were sometimes promoted to high office, whence the word comes to mean also a minister of state, a high officer, whether a eunuch in fact or not. So Potiphar is called a eunuch, Gen. 39. 1. Comp. Acts 8. 27, the eunuch, a grandee under Cando.cc, queen of the Ethiopians. IT Made thevisdvcs eunuchs. This is hyper- bolical language, like ch. 5. 29. 30, 17 are some eunuchs, which were made eunuchs of men : and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's h sake. lie that is able to receive it, let him receive it. 13 I' Then were there h 1 Cor. 7. 32. cutting off a right hand, Ac. Such as by mortification and denial have virtually made themselves so. That is, they willingly live unmarried, for the kingdom of heaven's sake, with the intent of more exclusively devo- ting themselves to the services of re- ligion. Origen fell into fad error on this point, carrying out the literal purport of this clause. And some lorbid marriage to the clergy, which is denounced by the Apostle as " a doctrine of devils" (1 Tim. 4. 1, 3). See Paul's teachings " by permission and not of commandment," in 1 Cor. ch. 7. They embody the general sen timent here annexed. IT He that is able, &c It is qood to abide even as I. But, &c. 1 Cor. 7. 8, 9. All the Apos- tles did not receive it. that is, did not live unmarried. 1 Cor. 9. 5. An obli- gation to celibacy (says Calvin) is a great mistake. It is a foolish imagi nation that celibacy is a virtue, espe- cially ^f in it a man only consults his own ease and convenience. Observe, (1.) The sanctity of thf marriage institution is proved to bo "from the beginning" (4-8). (2.) Moses legislates in the same line with Christ, and gives a lower testi- mony in those civil regulations which must have respect to the state of soci- ety (8). (3.) The gospel of Christ restores the marriage relation to all its original sanctity and value. For this, even modern civilization is indebied to the gospel. And society in Cnris- tian lands owes all its domestic bles- sings to the religion of Jesus Christ. () 105. Jesus receives and blesses LITTLE CHILDREN. Pcrea. Matt. I Mark. | Luke. Jolia 19.13-15 i 10. 13-16 118. 15-17 i 194 MATTHEW. IA. D. 33 brought unto him little children, that he should put his hands on them, and pray : and the disci- ples rebuked them. 14 But Jesus said, Suffer i lit- i Mar.10.14. Lu.l8.l8,&c. 13. There were brought unto Him. As it had been customary among the Jews to apply to children the seal of the Abrahamic covenant in circum- cision, they came naturally enough, with their little children, under the new dispensation. This is the most obvious mode of accounting for a presentation of such children by the parent's act. In Lute we find that these were infants. TT That He should put His hands on them. This was the customary sign of a blessing. En the act of pronouncing it, the hand was laid on the head of the person, expressing by such a gesture, the idea of conveying the benefit. See Gen. 48. 14. Matt". 9. 18. It has always been natural to seek such a commu- nication of good, or sign of it, from the excellent whom we venerate. Es- pecially was this done among the Jews. Num. 22. 6 ; 27. 18. Acts 8. 18. 2 Kings 5. 11. ^ And pray. They sought His prayers lor them, it appears, looking upon Him as " the messenger of the covenant" (Mai. 3.1) -the Christ of God. IT Rebuked— »hat is, reproved those who brought them, found fault with them, and fii?nified their displeasure at this. They thought it a small matter or a mere obtrusion of the parents, inter- rupting Christ to show their children, or that children had nothing to do with Christ, nor He with them. This last would have seemed the point aimed at in Christ's reply, and it is the sad mistake of many. 14. Suffer little children, allow them. Do net cast them off as though they had no interest in my work, " and for- bid them not," adds Mark, who also says that Christ u was much displeas- ed" at the disriples for rebuking the parents. Luke has it further" that Christ " called thev unto Him." Our Lord s remark here means that of such tie children, and forbid them not, to come unto me , for of such i is the kingdom of heaven. 15 And he laid his hands on them, and departed thence. $ C 18.3. as these is the church on earth. He meant to signify (1.) that infants of believing parents have an interest in the covenant, and are therefore to be respected and allowed this blessing from Christ. Also, (2.) That of such like, persons of childlike temper and character, the church consists, (re- buking their haughtiness by the way) (ch. 18. 1-5, 10), as He adds (see Mark and Luke), " Whosoever shall not receive the kingdom of God as a Wile child, he shall not enter tx srein" (ch. 18. 3, 4). This language gives encouragement to children who would seek Christ, that He pays them such marked attention and is much more willing to receive them, than men would think. They can go to Christ now, for they can pray to Him, and believe these words that He has said. And they should go now whilst they are children, because He shows here and elsewhere a special readiness to receive the young. " They that see,k me early shall find me" (Prov. 8. 17). 15. He laid His hands on them. He complied with the parental request. Mark adds, that " He took them up in His arms and blessed them.' 1 '' Observe, (1.) Christian parents, who seek in prayer the Divine bles- sing on their children, and so bring them now to Christ, are here encour- aged. It is the way of His plans for Zion to comply with their request, tor He perpetuates the church on earth by means of a godly seed. He can and will bless them, for of such is the kingdom of heaven. (2.) Infant baptism falls in with this sentiment of our Lord. " Suffer" such to come He rebukes such as forbid them. Ma ny, like those disciples, think tha« children have nothing to do with Christ, and are to be held back, be- cause unable to understand. But or such is the visible church, " The A. D. 33.] CHAPTER XIX. Iv5 16 1 And behold, one came, and said unto him, Good master, what k good thing shall I do, that I may have eter- nal life t 17 And he said unto him, Why callest thou me good ? there is none good but one, that is God : but if thou wilt enter into life, keep the commandments. k Mar.10.17. Lu.10.25; 13.18. promise is unto vou and to your chil- dren." § 106. The rich young man. Para- ble OP TUB LABOURERS IN THE VINE- YARD. — Perea. Matt. I Mark. I Luke. | John. 19.16-30 10.17-31 18.18-30 I 20. 1-16, l ! | This was " a certain ruler" as we .earn from Luke. He " came run- ning and kneeled to Him," as we .earn from Mark. He was doubtless a ruler of the synagogue. Though he is here called a young man he belonged to the Jewish eldership, which was filled, like the same office now, not according to age always, but according to the standing in the church. He was no doubt of high repute. t Good Master. A title usually giv r en to distinguished Jewish Rabbis. IT Eternal life, that is, sal- vation, heaven. 17. Why callest thou ? &c. Our Lord would take him up. upon the title he gave Him, "good master" and would show him that his real views of Him did not agree with this. He would thus more directly attack his low ideas of the Master. " You give me a title which properly belongs to God alone, yet you do not even receive my doctrine, much less regard me as God." Christ did not mean to say that He was not God, but rather that He was; and thai the young man ought so to esteem Him, even to be consistent with the title which he gave Him. But he denied at heart the Divinity of Christ, and our Lord here calls attention to His own claims. 18 He saith unto him, Which ? Jesus said, Thou 1 shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal Thou shalt not bear false wit- ness ; 19 Honour thy father and thy mother ; and, Thou m shalt love thy neighbour as thyself. 20 The young man saith unto l Ex.20.13. De.5.17,&c. m Le. 19.18. which he rejected. And this was a striking and appropriate way of re- proving the young man. IF Keep the commandments. Christ now presents him with the claims of the Divine law upon him, charging him with his obligation to keep the command- ments. He does not say th?t any man ever kept them so as to deserve heav- en, as none ever did (Rom. 3. 20. 28; 4. 6. Gal. 2. 16. Ephes. 2. 9. 2 Tim. 1.9). But by these he is to be judged ; and only by seeing his inability to do this, and his short coming, could he feel the need of Christ's salvation. If any one is to gain eternal life by his works, he must, in all his life, keep the whole law, and not offend in one point — else he is guilty of all — that is, condemned by the whole law (James 2. 10). 18, 19. Which? Our Lord h^re points the inquirer to certain of the commandments. These were not all, yet quite enough for a tiial (See Ex. 20. 12-1G). These had relation to the common relative duties, and were all summed up in the last clause, " Thou shalt love thy neighbour as thyself" (Matt. 22. 39). He would have him judged now by his daily conduct, to see if h« had kept, in the spirit, these commandments ; and by using the last clause as a comprehensive sum- mary, he joints him to the great tiuth, that there is the spirit, beyond the let* ter, w.Mch is to be observed. 20. He holds himself unimpeached on all these points, and thought he had fully kept these requirements, So narrow had been his views of what the law of God demanc's o[ meu 19(5 MATTHEW. f A. D. 33. him, All these things have I kept from my youth up : what luck I yet? 21 Jesus said unto him, If thou wilt be perfect, go " and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven ; and come and follow ° me. 22 But when the young man heard that saying, he went away « Lu. 12.33; 16.9. Ac. 2. 45 ; 4.34,35. lTi.6. 18.19- Jnu. 12.26. IT From my youth up — rather, from my childhood. 21. Oar Lord now puts to him an unexpected test, yet the most allow- able. IT If thou 'Wilt be perfect. See note, ch. 5. 48. " One thing thou lackest " (Mark, Luke). The law he had not kept. If we really had kept the ten commandments, we should be ready to obey whatever God enjoins ; and the ten commandments, rightly understood, do really cover all possi- ble duties. Though love to our neigh- bour does not require of us, ordinarily, to give away all we have to the poor, yet here Christ commanded it ; and it' He commanded it of us, we should. not hesitate, else we love ur posses- sions better than Himself. Had he done this, he could not have deserved eternal life, for it could not be bought by any amount of money or of sell- sacrifice. It must needs be received by sinners as a free gift. Yet this young man could have claimed Christ's promise to him. But now, die heart is shown to be worldly, and needing to be changed. To part with wealth for Christ, and to give to the Soor, were beyond his attainments, lark says that " Jesus, beholding him, loved him " (vs. 21). As a man, He felt an interest in his amiable and ingenuous qualities ; and He who loves sinners, even his enemies, so as to die tor the vilest, could not be des- itute of love toward this youth, though it was not his covenant love. God bas a love to the world. But it is ex- pressed in tlie plan of salvation by a I sorrowful : for he had great pos- sessions. 23 *ff Then said Jesus unto his disciples, Verily I say unto you, that p a rich man shall hardly enter into the kingdom of heaven. 24 And again I say unto you, It is easier for a camel to go through the eye of a needie, than for a rich man to enter into the kingdom of God. Redeemer. " God so loved the world, that He gave His only-begotten Son. that whosoever believeth in Him should not perish, but have everlast- ing life." 22. It appears here, that he had great struggles and sorrows on ac- count of such a test being applied He could not bear to give up his worldly possessions. They were the idol of his heart, and the more wealth he had, the harder it was to yield to such a demand. " Covelousncss is IDOLATRY." 23. Hardly — with great difficulty, Christ here teaches what was shown in this case, that it is hard — not im- possible, but extremely difficult — for a rich man to get to heaven — because it is found to be hard to put Christ's will before his worldly possessions. Mark has it, " How hard is it for them that trust in riches." Luke, ' : They that have riches." 24. It is easier for a camel to go through the eye of a needle. Lord Nu- gent, in his recent publication, " Lands Sacred and Classical," has given an application of these words which strikingly shows their fitness and point. Lord IN. describes himself as " about to walk out ot Hebron, through the large gale, when his companions, seeing a train of camels approaching, desired him to go through the eye of the needle" —in other words, the small side of the gate. This Lord N. ap- plies as explanatory of the Saviour's wor Js ; for he adds, " the sumptei camel cannot pass through unless A. U. 33.] CHAPTER XIX. 197 25 When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved ? 2(5 But Jesus beheld them, and said unto them, With men this is impossible ; but t with God all tilings are possible. 27 II Then r answered Peter, and said unto him, Behold, we have forsaken all s and followed q Ps.3.8; 62.11. Zec.8.6. T Mar. 10.28. Lu. 18.28. S Ph. 3. 8. with great difficulty, and stripped of his load, his trappings, and his mer- chandize." This language was pro- verbial among the Jews, to denote an impossibility. Literally it meant, that it was easier for a huge camel, with all his load of goods, to go through this small side gate, than for a rich man to enter into the kingdom of heaven — of course one who loves riches, and trusts in them (as Mark has it), is meant. This should warn us not to covet wealth, nor too eagerly to pursue what may prove to us such a serious obstacle in the way to heaven. This young man lacked one iking (see Mark's language); Christ had put to him this test — if he would be perfect — that is, if he had a dispo- sition to be complete and entire — wanting nothing. But here was the lack of one thing — of a disposition to serve Christ fully, and to make His favour more than wealth or life. He lacked the essential, cited thing. So there is some one thing that keeps many from following Christ. They htve too large possessions, or too many gay friends and amusements, or a self-righteousness, which they cannot consent to part with, even for Christ Himself. The most common thing among the young is this love of Ike world, which the scripture declares is so inconsistent with true love to God (1 John 2. 15). " They that will be rich, fall into temptation," &c. (1 Tim. 6.9.) •25. Exceedingly amazen. Mark nas it " were astonished out of meas- ure." U Who then cz% be saved? I 17* thee : what shall we have there- fore ? 28 And Jesus said unto them, Verily, I say unto you, that ye which have followed me, in the regeneration, when the Son of man shall sit in the throne of his glory, ye <■ also shall sit upon twelve thrones, judging the twelve tribes of Israel. • t C.20.21. Lu.22.28-30. lCor.6.2,3. Re.2.26. They are startled at such a rule laid down, and think it must exclude many — or ALL. 26. With men, &c. Our Lord re- plies, that this only shows the impos- sibility by human power — that by human means, indeed, this is quite impossible. The impotency of al! human effort, and even of the vie am of grace, in themselves, to change and s"ave the soul, is most apparent. ' In God is the only hope. But v:ilh Him, it is possible ! " Born, not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John 1. 13). " 1 can do all things through Christ, which strengtheneth me" (Phil. 4.13)! 27. Then answered Peter. Peter is induced by this language of our Lord, to mention the case of the twelve, and to ask what special reward they may expect for Lacing left all. Their boats, and nets, and fish, and father, were ecerij thing to them. They might, in- deed, look for a reward, for it had been promised. But this temper is wrong, so far as it puts forth claims for our good deeds, as though we de- served the reward at Christ's hands. What pay does a man deserve lor giving up a copper, or pepper-corn for a palace 1 28. Ye which have followed me. The words •' in the regeneration " belong to the remainder of the verse, and are not to be read with the preceding words. Christ tells of the reward that shall be re via led for his humble followers. A time of regeneration is coming. The term means renovatim — literally new birth — and ie:e-s to 198 MATTHEW. [A. D. 33, 29 And «- every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or ivife, or children, or lands, for my name's sake, shall receive an u Mar. 10.29,30. Lu.18.29.30. lCor.2.9- the new creation prophesied as the glory of the latter days, " when the Sod of man shall sit on the throne of his g'ory " (ch. 25. Isa. 65. 17; 66. 22. Rev. 21. 1). In this new state of things, wherein all things shall be- come new, ye shall enjoy a glorious 4i.' tinction. When Christ shall come X) juJgment, sitting on the throne of His glory — or His glorious throne — as Mediator and Judge, then, as great kings have officers around them, dig- niiaries of the kingdom, ye, the ..welve apostles, shall be exalted to special honour, and shall sit on twelve thrones oi majesty, judging the people of God — the twelve tribes of Israel. The language is used to express most strongly to them, in away which they could appreciate, the special glories reserved for them, in connexion with Christ's exaltation. See Luke 22. 28, 29, 30, where it is " eating and drink- ing at His table " that is the figure used to enforce this. 29. Forsaken. The forsaking here ^intended is such as accords with the spirit of the discourse. We must have our affections weaned from the pleasures and riches of the world, so as willingly to part with any thing and every thing for Christ. The early Christians actually gave up houses, and lands, and friends. This is not always called for; but where it is called for we are not to hesitate. The disposition — the heart is all-im- portant. IT A hundred -fold. Such shall receive a hundred-fold of real good. Mark reads, a hundred-fold (that is, a hundred times as much) of the same things. But the mean- ing is rather, in substantial, essential value. Mark adds, " with persecu- tions," showing that it is not worldly ease that is promised, bu* what shii be a hundred umes better. hundred-fold, and shall inherit everlasting life. 30 But v many that art first shall be last ; and the last shall be first v c.20.16. c.21.31,32. Mar.10.31. Lu.13.30 Ga.5.7. He.4.1. 30. This verse is thrown in, as a caution against indolence or presump- tion. Though great honours and re- wards awaited them, they were not such as they had thought; for the last might come out first, on His plan of reckoning, and the first be last in those distributions. Also He would teach, by a proverb ; al saying, mat this future exaltation will not bs according to appearances or prospects here. The highly honoured here, will often be the most degraded and sunk, in those future awards. Hence they should not covet earthly dis- tinctions, as Peter seemed to have sought for, in his question. This language applies to all ! Those of best advantages for obtaining true religion, often turn out the worst; while those of humble opportunities are often found entering the kingdom first. Publicans and harlots enter, while the children of the kingdom are cast out. Those who seem nearest the kingdom, are often the farthest from entering in, and seem to find it most difficult to see the way, or con- tinue most ca*reless about it. The moral and correct in life, who are not true Christians, often seem most fixed and settled in their neglect of Ciirist. Observe, (1.) Many inquire wha{ they must do to be saved, with the most mistaken views of Christ's per- son and claims. (2.) Those who would get to heaven by doing some good thing, must be held to a perlec obedience of the Divine law. " Dc this and live." (3.) How easy is it for men to be mistaken ar to their keeping the commandments. So Paul the apostle, in R.omans ch. 7, "The law is spiritual." (4.) Duties to God are of superior rank — but duties to our neighbour will sufficiently test our dispositions. (5 ) Clr ist will A. D. 33.] CHAPTER XX. lUfl CHAPTER XX. FOR the kingdom of heaven is like unto a man that is an householder, a which went out a Ca.8.11,12. teach men their utter impotency to reach heaven by their works. (6.) There is no salvation but by embracing Christ, acknowledging His claims, trusting to His offices, and following His gracious commands (vss. 17-21). CHAPTER XX. 1. For. This parable, on the prin- ciple of rewards in the kingdom of God, is tc be read in close connexion with the preceding context. It is given to illustrate the last verse of the former chapter. Peter had asked, in view of the young ruler's shrink- ing, and of their forsaking all, "What shall we have therefore V Christ told them that their reward should be great. But he adds a sentiment in the last verse of ch. 19., and enforces it by this parable — warning them against a hireling spirit. IT The kingdom of heaven — here means the church of Christ. This general doc- trine is most important: Salvation is all op grace — " not of works, lest any man should boast." Many shall come out very differently from their haughty expectations and claims. But God will do justly by all, and yet will do what He will with His own ; and if nothing of works, but all ofgrace to all, then no glorying of one over ano- ther could find place — no judging of one against another — no claim as of right on the part of any. (See Rom. 4. 1-4.) As addressed to Peter, and in him to all true believers, the parable is ra- ther aimed against their carnal calcu- lations of reward. The same legal spirit that worked for wages (the penny a day) looked for temporal pre- ferments, and asked who should be greatest. In all these things they should be disappointed. And though " they expected to have received more," they would get nothing but the substance of die gospel promise — eternal life — with persecutions; and this according to ths plan of grace. early in the morning to hire la- bourers into his vineyard. 2 And when he had agreed with the labourers for a penny b So the last shall be first, &c. Peter's pay should so disappoint his carnal hope, that at the moment he would deny the Master. It could not be by self-complacent comparisons with oth- ers, nor by laying their demands upon God, that they could ever stand. The spirit of that question, " What shall we have therefore V shall only, if carried out, bring itself sadly behind those who, like the other and later labourers, humbly wait upon Gcd for all that He hath promised. Again : it is altogether a false principle in Christian duty, to have an eye al- ways to others' services and rewards — comparing ourselves among ourselves. This hinders Christian engagedness We are to work, not with eye-ser- vice, but as unto the Lord and not to men — to walk worthy of God. This Peter, at last, when told of his final trials,- thought immediately of the other disciple, and asked the Master, " And what shall this man dql" Je- sus answered, "If I will that he tarry till 1 come, what is that to thee 1 Follow thou me" (John 21. 18-22). The parable would precisely meet his case, as it was foreseen. Each man to do his own duty, irrespective of others' duties or rewards, is the true principle. Only this can lead us tc the great idea of aiming at God's will on earth — not as othe*r*s^2n, do it here, but as angels do it in heaven. «• Go work to-day in my vineyard," is the call. " Follow thou me*.' IF An householder. The head of a family who keeps house, and 1ms work done in his vineyard. The vineyard was a farm for raising grape-vines, to make wine; and this was a common business in Judea. God calls the visible church His vineyard, as a well-cultivated spot. Isa. '5. 7. Christ is this households in God's house. -IT Went out. God seeks His labourers, rather than they 200 MATTHEW. [A. D. 33 a day, he sent them into his vineyard. 3 And he went out about the third hour, and saw others stand- ing idle in the market-place, 4 And said unto them, Go ye also into the vineyard, and what- soever is right, I will give you. And they went their way. 5 And again he went out about the sixth and ninth hour, and did likewise. 6 And about the eleventh nour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle ? c c Pr. 19.15. Eze.16.49. Ac.17.21. He.6.12. Him. " Ye have not chosen me, but I have chosen 3 r ou." The Son of man is come to seek and to save that which was lost. 2. He had agreed. God has record- ed His promises, which are to be the basis of our transactions with Him. What He will do, He has told us be- forehand; and on this ground we are called to act. And His promises nev- er fail. IT A penny a day. This Roman coin was equal to about 12 cents, or our shilling, and was the common price of labour then when every thing else was in proportion. There was a positive agreement, at fair wages. 3. The third hour. Nine o'clock in tne morning. 4. This shows the understanding with others. They were standing idle in the market- p 'ace, where the people generally gathered tor busi- ness, or to see what work couid be had. In this case there was no defi- nite price fixed, but they were hired for what was right, and they must have confidence in the employer. When we find not a definite promise personal to ourselves, we must work for our Master, an 1 trust Him for a tewa-d. 5. The sixth and ninth Wr. 12 7 They say unto nim, Because no man hath hired us. He saith unto them, d Go ye also into the vineyard ; and whatsoever is right, that shall ye receive. 8 So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and e give them their hire, be- ginning from the last unto the first. 9 And when they came that were hired about the eleventh r hour, they received every man a penny. 10 But when the first came, they supposed that they should d Ec.9.10. Jno.9.4. e Lu.10.7. / Lu.23.30-43. and 3 o'clock. The Jews divided their days into twelve parts, from sun- rise to sunset; and there were four chief divisions, third, sixth, ninth and twelfth hours. 6. The eieventh hour. Just upon the close of working time — one houi only left. 8. When even was come — that is, the close of the day, at sunset ; or the 12th hour having arrived, and the work- ing time being finished, the settlement must be made. IT His steward. This was the man-servant or over- seer who took the house under his charge — provided meals, and attendee to house business — keeping accounts, &c, so as to relieve the householder. IT Beginning from the last. He had a right to begin the payment where he chose — and beginning at the bottom of the list, the others first hired found what these received. This order was chosen to illustrate the doc- trine, and bring out the point of the parable. 10. Supposed that they should hove received more. The parable would meet such false and self-complacent expectations as they evidently had, a ter all that had been told them. How disappointed were they to bf , at theii Master's trial, and at their own uer- A. D. 33.] CHAPTER XX. 2(h have receii ed more ; and they likewise received every man a penny. 11 And when they had re- ceived it, they murmured e against the good man of the house, 12 Saying, These last l have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. 13 But he answered one of g Lu. 15.29,3 only. 1 Or, have continued one hour secuted lot ! How Peter was to shrink at th^ announcement, by his Lord, of the outstre'tched hands — the girding — and violent carrying away in his old age (John 21. 18) ! How James and John were to revolt at the cup (vs. 23) ! No earthly throne — no right and left hand station, should be theirs in a temporal kingdom. 11. Murmured — at others being made equal to them — at their having no higher emolument such as they had expected, and comporting with their close personal connexion with the Master. So Peter himself should soon murmur that, instead of earthly dignity, he should have violent death — and that John should have had, at the same time, no such hard lot as- signed him. But Christ should then reply substantially as here : " What is that to thee 1" see John 21. 18-22, " I do thee no wrong." 13. Friend. As we say, " My friend." Christ vindicates His equity. 14. / will give — literally, " It is my will to give." 15. Is it not lawful. Has not God a perfect right to dispense His favours, and especially His gifts of grace, as He will! -IT Is thine eye evil ? Does my goodness to others give you an envious eye, or aiter my fairness to- ward yourself? It was His extra goodness, after all, and nothing else, that they could pomplair of. " An evil eye' was one not single but double them, and sa/.d, Friend, h I do thee no wrong : didst not thou agree with me for a penny ? 14 Take that thine is, and go thy way : * I will give unto this last even as unto thee. 15 Is j it not lawful for me to do what I will with mine own ? Is k thine eye evil because I am good? 16 So i the last shall be first, and the first last : for m many be called, but few chosen. h c. 22.12. i Jno.17.2 j Ro.9.15-24. Ja.l.lS k De.15.9. C.6.23. I c.19.30. Vl C.22.14. lTh 2.13 Ja. 1.23-25. (Matt. 6. 23) — not principled and hon- est — double-sighted, full of dupMcity and envy. In this expression, " an evil eye,'' there lies, says Trench, the be- lief — one of the most wide-spread in the world — of the eye being able to. put forth positive powers of mischief. " So long as I am just to you, may I not be good and liberal to them 1" This distinction in the words " right- eous" and " good"" occurs in Romans 5.7. 16. So. This proverbial language — where the parallel form of expres- sion is for intensity gives the open- ing sentiment (ch. 19. 30), illustrated by the parable. Christians shall often be greatly disappointed in the tempo- ral rewards of Christ's service. The poverty, crosses, persecutions, are hard to understand, and harder to bear. It is yet so. We murmur at others who fare better. But is not God faithful ? And is not salvation of grace ? And is not Christ enough 1 And is it not enough for us, if we be chosen, from among the many that are called 1 Should not this one thought of God's distinguishing gract to us in Christ, quell our rising mur- murs, and make us rejoice in perse- cutions for His name. IT For many. This sentiment enforces the moral of the parable. Amidst so much that is unworthy and mistaken, we see how the salvation of any must be of merJ grace. This looking after reward* i$G2 MATTHEW. [ A D. 33. 17 H And n Jesus going up to Jerusalem, took the twelve disciples apart in tlu way, and said unto them, n c.l6.21,&c. Mar.lO.C2,&c. Lu.:s.31 7 Q the hands of the Sanhedrim, 1l>9.} 17 1. Sund. 10. This wonderful sensation among such multitudes, created great excite- ment in the city, and led to an in- quiry after the cause of it all. Who is this ? IT Was moved. "Was in commotion. 11. This description of Him by the multitude merely alludes to His fame, taking for granted that He had been heard of. " Art thou only a stranger in Jerusalem 1 (Luke 24. 18.) f Prophet of Nazareth. This was a ccmmon appellation. "He shall be TE.lled a Nazarene " (Matt. 2. 23). 12. Jesus went into the temple of God. This, a? we infer from Mark, was the next day after His reaching Jerusa- lem, having gone out to lodge at Bethany for the intervening night, and having cursed the fig-tree on His return to Jerusalem in the morning. At the first entrance into the temple Marks speaks only of His " looking round about upon all things." His first work there, was to clear out the temple, as Matthew relates. (See Mark 11. 12-15.) He may have taken a first seep towards this' on the pre- ceding day. D. 33 j CHAPTER XXI. 211 into Jerusalem, all the city was moved, saying, Who is this ? II And the multitude said, The Temple of God. In Malachi 3. 1, it was prophesied, " The Lord whom ye seek shall suddenly come to |Eis Temple." This was the sacred structure at Jerusalem, set apart lor the service ot God, and recognized as His House. The temple of Solomon, or the first temple, was built about 1000 years before Christ, on Mount Muriah. It is described in 1 Kings chs. 6. and 7., and 2 Chron. 3. and 4. This costly and magnificent edifice was destroyed by the Chaldeans, 584 years before Christ (2 Chron. 36. 6, 7). The Second Temple. This struc- ture, rebuilt by Zerubbabel, 70 years afterwards, at the close of the Baby- lonish captivity, was called the Second Temple. It was on the same site. The old men who had seen the first temple, were moved to tears on behold- ing this, which seemed so inferior (Ezra 3. 12. Haggai 2. 3); yet not really so much in dimensions, as in glory — not having the ark of the covenant, which had been burnt with the temple of Solomon. This build- ing was desolated and profaned du- ring the wars from B. C. 175, and was stormed by Herod, with the Roman troops, B. C. 37. This Herod the Great, being anxious to ingratiate himself with the Church and State party, undertook to repair and renew the temple. He commenced it in the eighteenth year of his reign, about twenty or twenty-one years before the Christian era. Priests and Levites finished the temple itself in a year and a half. The outbuildings and courts required eight years. How- ever, building operations were long afterward in progress, under his suc- cessors, and it is in reference to these that the Jews said to Jesus, '' Forty and six years was this temple in building." A Mohammedan mosque of Omar) now occupies this site. See jilate of modern Jerusalem.) All the premises occupied half a This is Jesus, the prophet of Nazareth of Galilee. 12 *H And f Jesus went into the /Mar.U.ll. Lu.l9.45,&c. Jno.2.15 &c. Roman mile in circumference. This temple hill was terraced by means of massive walls thrown up ; and tiie ground for the courts was made and laid out by this artificial means, each rising above the other, reached by a staircase, and the temple at the top, showing in all its splendour from every point of view. Courts. The outermost enclosure walled in, nearly square, was called the Court of the Gentiles, and also " the Mountain of the House." None but Jews could go beyond this court On its east side was the Beautiful Gate (Acts 3. 2 and 10). Around the outer wall were halls, or covered porches, for the Levites' residence, and a synagogue, in which the Tal- mudic doctors might be asked ques- tions (Luke 2. 46). Here Jesus had various opportunities for addressing the people and refuting cavillers. Here also the first Christians could assemble daily, with one accord (Acts 2. 46). One of these porches, called Solomon's (Acts 3. 11), was noted. It probably stood near that celebrated part of the outer wall, where the im- mense stones (some of them 45 cubits long, six wide and five high) are though f . to have remained since Solo- mon's time. They form the base ot that part of the wall whose eastern angle rests on the rocky precipice oi Jehoshaphat. From the pinnacle or summit of the building that sur- mounts this point, our Lord was dared by the tempter to cast Himself down, a height of seven hundred feet in all, to the ravine below. Within this Court of the Gentiles were th« tables of the money-changers, and the seats of them that sold doves, &c, for sacrifice, which our Lord cast out — cleansing the temple premises c f these traffickers. The Court of the Women v as the next enclosure, reached by a staircase from the Court of the Gentiles. This 212 MATTHEW. [A. D. 33 temple ot God, tail cast out all them that sold ;ind bought in tlie temple, and overthrew the tables oi' the money-changers, was not devoted to the women, but they might advance thus far, with others. yet no further, save when they brought a sacrifice. Lest the Gen- tiles should advance so far, there was a stone balustrade, some ten hands high, erected on a terrace ; and still wiihin this, were columns, having Greek and Latin inscriptions, warn- ing off all heathens under penalty of death to enter farther (Eph. 2. 13, 14). Compare Acts 21. 28, where Paul is accused of having brought Greeks into the temple. In this court was the ordinary worship of the Jews (Luke 18. 10-14. Acts 21. 26-30). Here was the treasury, consisting of small chests along the wall (Mark 12. 41), where the gifts of worshippers were cast for the temple service. It contained the sums annually paid in by the Israelites (half a shekel each), besides donations, great and small, of rich men and poor widows. Beyond this court, and on a still higher level, was the Court of Is- rael — i. e., of the males — whither all the men might come up, except such as were ceremonially un- clean, &c Our Saviour, being of the tribe of Judah, entered no farther than any common Israelite. Within this space, as a kind of inner halt of the court, and surrounded by a stone balustrade, was the Court of the Priests, where they performed the daily temple service. Here was the altar of burnt offering and the brazen laver. This court directly surround- ed the Sanctuary, or temple proper, which stood on still higher ground, and was reached by a staircase of twelve steps. A stately porch rose in front of the temple, at the highest point, to 180 feet. "Within were two grand apartments — the Huiy Place, with the altar of incense, golden can- dlestick, and table 117. Parable op teie marriage of the king's son. Third day of Vie u-eek. — Jerusalem. Matt. | Mark. I Luke. i J»hn. 22. 1-14 I I Oi:r Lord was still in the temple. ft is to be observed that there is here a series of parables bearing upon one point, and all tending to set forth one practical sentiment. The case of the lire sons, and of the wicked husband- men, exhibited the wickedness of the Jews, that deserved their utter re- jection as a people — and they were calculated to forewarn them of this 19* A CHAPTER XXII. ND Jesus answered and J\. spake unto them again by parables, and said, 2 The a kingdom of heaven is like unto a certain king, which made a b marriage for his son. 3 And c sent forth his servants a Lu.14.16. b Re. 19.7,9. C Ps.63.11. Jer.25.4 ; 35.15. Re. 22.17. result. The boasting Pharisees were worse than the common despisers — and the nation were worse than the Gentiles ; they were false to their com- mon engagements. Moreover they had enjoyed eminent privileges, which they had only abused, and had at length been ready to slay the only son of Him whose vineyard they were set to keep, and who asked only a proper return from it at their hands. Now, in this parable of the marriage feast, He more fully opens the subject of their rejection : of His royalty t and their radical delin- quency. They had plainly refused His offers, and the result was to be their rejection. Our Lord gave so many of His teachings by parables, partly to conceal the application of the truth, until it should gain their concurrence — (as Nathan to David), and as in the parable of the two sons (see chap. 21. 31) — and partly to re- present the truth in pictures, calcu- lated to interest and impress. He seemed at times also to have an ob- ject of showing the blindness of those who could not see the truth even in the picture, and so to let the picture be seen instead of the truth it por- trayed. God's revelation is a test to men, and so it is variously received and construed. 2. A certain King. This represents the gospel of grace, given by God the Father to the world, through His Son Jesus Christ. It is called here the kingdom; and the picture is that of the king making a marriage feast for His Son. Christ is the great person- age — the Son of God. This brings to view their relations to Himself, as not only the son of he householder, 222 MATTHEW. [A. D 33 to calJ them that were bidden to | have prepared my dinner; my the wedding: and they would j oxen and my fa tlings a re killed., not come. 4 Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I but the King's son. This hints also of the covenant between the Father and the Son ; and of Christ, as having His claims founded on that eternal covenant with Jehovah, whom ihey worshipped. It was also a marriage feast, representing the relations of love, revealed in the gospel (see Isa. 25. 6; 65. 13. Sol. Song 5.1. Isa. 61. 10; G2. 5. Hosea 2. 19. Matt. 9. 15. John 3. 29. Ephes. 5. 32. 2 Cor. 11. 2). 3. His servants. These represent ministers of the gospel, whose work is to urge men to come, though they have been already bidden, or invited, in the word of God, the gospel mes- j sage. The Jews had had invitations from the prophets before the nuptials. Now, on the nuptial day, when Christ had come, these other messengers were sent. God was not bound to make any such arrangement as this, for a ministry of reconciliation to arge His own offers upon the re- luctant. The impenitent treat the gospel now, in the same manner — with all their invitations, first and last, they are disinclined to come. Men will not come to Christ be- cause of their wicked hearts. It is not enough to say that they stay away because they will not come — but further than this, they will not come, because of their utterly depra ved hearts. IT Thai were bid- den. This would show that as they had been invited to this very feast \ong before, so, Christ was no new claimant, and His kingdom nothing | sudden, but all in the line of pre- j vious calls and claims. He was Himself the end of the law. This custom of repeating the message, or j after the first invitation, sending a summons when all was ready, is j common at the East (comp. Esth. 6. 8. and C. 14). This band of sei- I and all things art ready : come unto the marriage. 5 But they made light d of it, and went their ways, one to his d Ps. 106.24,25. PM.24,25. Ac.24.25. Ro.2.4. vants represents particularly John the Baptist, and the seventy, and the apostles, preaching Christ in His lifetime. 4. Again. This second band may represent the renewed invitation be- fore and after the crucifixion, by an- other company, including Stephen, Barnabas, and Paul, and others, preaching " Jesus and the resurrec- tion." IT All things are ready. This represents the substance of their preaching to the Jews— that the ful- ness of time had come — the Messiah prophesied had appeared. Obstacles were all removed — ail provisions were made (see Acts 2. 38-39 ; 3. 19-26; 4. 12). The end of the law was Christ. It is finished. This conduct of the King represents the gospel offer, which repeats its mes- sages, and multiplies its messen- gers. Various preachers, different providences, and the Holy Ghost Himself, reiterate the call, and press it for immediate action. Sinners are entreated to come to Christ, by every gospel sermon, every good tract, every providence, and every motion of the Holy Spirit in the heart. Every thing is prepared for them inas- much as Christ has actually died, and the redeeming work is done, and now they are invited as to a feast, spread and waiting on the table. Pardon is proclaimed. The grace is free. It is most important for sinners to understand this : " Be- hold I have prepared my dinner." Let them see what God has done — and how the benefits are all wait- ing their reception. 5. They made light of it. There are two classes of despisers noticed here. These first treated it lightly as an un- important thing. So many men do now. Thcv show no interest in its A. D. 33.] CHAP'IER XXII. 2!i3 farm, and another to his mer- cl andise : 6 And the remnant took his servants, and entreated e them spitefully, and slew them. 7 But when the king heard thereof, he was wroth : and he sent forth his armies, and de- stroyed f those murderers, and burned up their city. 8 Then suith he to his ser- vants, The wedding is ready, e lTh.2.iJ. / Da.9.26.Lu.l9.27. most solemn warnings, or most mo- mentous privileges. They care more for their ■* farms"and" merchandizes" tnan for this. 6. Entreated them spitefully — treated them severely. This was true of the Jews who s'ew the prophets, and " stoned them that were sent to them." (See Acts 4. 3 ; 5. 18 ; 8. 3 ; also Acts 5. 40; 14. 5-1.), 17. 5; 21. 30 ; 23. 2.) IT And slew them. (Acts 7. 58; 12. 2. Comp. Matt. 23. 34.) And it represents a^so the conduct of many who revile, and abuse, and perse- cute the ministers of Christ and His messages. 7. Wroth — angry. The sending forth of the King's armies, here ap- plies to the destruction of Jerusalem by Roman armies, which they are <:hus forewarned should come to pass. fSee Isa. 10. 5; 13. 5. Ezek. 16. 41. Jer. 25. 9.) Those who thus shame- fully abuse the servants of God or tkeir messages may expect swift de- struction. 1T Their city, Jerusalem is here intended. Matt. 23. 34, 35. Luke 13. 33, 34. See Acts 7. 39 ; 12. 2. 3. •• Your house is leil unto you desolate.' 1 Chap. 23. 38. 8. Not worthy. The unworthiness consisted in their rejecting the provi- •ions, as the worthiness of the guests .ay in their accepting it. This indi- cates the sentence passed upon the despisers and neglecters of the gos- pel, whether Jews or Gentiles. The jews in l ejecting the message proved that they were not worth} ol their but they which were bidden were not worthy.? 9 Go ye therefore into the highways ; and as many as ye shall find, bid to the marriage. 10 So those servants went out into the highways, and gathered together all, h as many as they found, both bad and good : and the wedding was furnished with guests. 11 And when the king came g C.10.11,13. Ac.13.46. Re. 3.4; 22.14. h C. 13.47. high privileges. Seeing ye put it from you and judge yourselves unvorthy of everlasting lile — lo, we turn to the Gentiles (Acts 13. 46). 9. Highways— thorough fares. This word is translated by the Wicklif version, A. D. 1380, " the ends of ways." It means literally the out- lets of streets where several ways meet, and where people pour out through some gate, or into some open square. This is the multi- tude. And it is meant here, that the gospel is now made universal in its call, without distinction as before. And it forewarns the Jews of its being addressed thencefortn to the Gentiles. So now, the gos- pel is to be preached to all, and all are invited to come. So Philip went down to Samaria (Acts 8. 5) — Peter to Cornelius — Paul to the men of Athens. The calling of the Gen- tiles, by occasion of the Jews' disobe- dience is here plainly set forth. (See Rom. 11.) 10. Both bad and good. That is, in men's estimate — for the gospel takes in all classes, on one common plat- form — merging all distinctions in this, of accepting or rejecting Christ and His provisions. By grace alone are we called and saved. IT (Muesli — partakers of the feast. That these were ■'•good and bad" only means that they were of all characters, some bet- ter, some worse. None ci me to Christ's provisions on the grcund of I their goodness. All must come on 224 MATTHEW. [A. D. 33. in to i see away, and cast him into outer darknest : ra there shall be weeping and onashino- of teeth. o o 14 For n many are called, b':t few are chosen. / Is. 52.1. Re.21.27. m C.8.12. n C.7.14 ; S».Mi Lu. 13.23,24. us, wherewith our spirits can be clothed, which righteousness is in Christ, who is " the Lord our Right- eousness." " And this righteousness we so appropriate by faith as to make it ours, so that it becomes, in that sin- gularly expressive term our habit." — Trench. So, in heaven — " white robes," " like a bride adorned for her husband." The term here for wedding garment seems to denote rather that of the bridegroom. It is Christ's righteousness that is put on. As He is, so are they in the world. Taver- nier mentions a king of Persia who was so pleased by the conduct of a nazar that he caused himself to bp unrobed, and gave his own habit to the nazar, " which is the greatest hon- our a king of Persia can bestow on a subject." p. 43. 12. How earnest thou, &c. Our Lord is represented as detecting every false professor. We may learn that our true character is known to Him, and will not escape His judgment. The man was speechless, because he was clearly without excu&e — self -con- demned and his own destroyer. Nc man can offer any excuse at the judg- ment-day. " Every mouth shall be stopped" (Rom. 3. 19). H Speech- less; literally, muffled or gagged, 13 Bind him hand, and foot. Here the punishment is denoted that shall come upon all, Jew and Gentile, who so contemptuously refuse Christ's sal- vation. The hypocrite's hope shall perish (.Job 8. 13). IT Outer dark- nos.]* exclusion from the blissful pres ence of God. As the wedding feast was usually at night, and all was bi illiancy withii the house, so, outside^ it -vaa the deepest contrast of dark A.D. SB.] CHAPTER XXII. 15 T Then ° went the I their disciples, with the Hero- Pharisees, and took counsel | dians, saying; Master, we know how they might entangle him in I that thou av f true, and teachest his talk. the way of (jrod in truth, neither 10 And they sent out unto him | carest thou for any man ; for o Mar.l2.l3,&c. Lu 20.20,&c. ness. f See note, ch.8. 12). IT Weep- ing and gnashing of I ecth are terms, ex- pressive of the severest rage, agony, and despair. This there will be. A sense of the sell-destruction and a memory of the free grace, will make this eternal as the mind in its future estate. The previous parables had been against the avowed opposers ; this is directed arther against the false pretenders — tfc,ose among the actual comers to the feast, who have rejected Christ, the only way. This is a second sifting and separation. This fulfils John's forewarning, "Whose fan is in his hand, and he will thoroughly purge his floor;" and the sifting by the fan was the last process of purging. See note, ch. 3. 12. 14. Many are called. This verse is the general application given to the parable by our Lord. It was true in respect to the Jews, since the great mass of them that were addressed with gospel offers did not and would not come, and hence were not the true Is- rael (see vs. 3). This is also true of many others (see vs. 11), who even enter the church, and are not truly cf Christ's chosen. Observe, (1.) Under the gospel, m«n are repeatedly bidden to the feast of grace. (2.) All things are now readv. It is a feast which is spread. Sinners are invited to par- take what Christ has freely and fully furnished. The gospel is glad tidings. (3.) Men prefer the world to Christ and heaven. (4.) Many who have had fewer calls and privileges will be saved, while those most favoured with religious opportunities will often stand aloof and be lost. (5) It is not enough to accept the message formally. Ev- ery man must have on the wedding garment of Christ's righteousness, «md must put on Christ. None can object that they have it not. It is free-, ly furnished them. (G.) The church will yet be sifted. He will thorough- ly purge His floor. False professois have a fearful doom, as well as open opposers. The King will soon come in to see (he guests. § 118. Insidious Questions op the Pharisees. Tribute to Cesar. Matt. I Mark. I Luke. I John. 22.15-22 I 12.13-17 I 20.20-2G I 15. Entangle him, or ensnare him in talk. The term is properly used of ensnaring birds, leading them into a trap by some bait. The meaning is that they planned to see how they might draw Him into some conversa- tion that would work His ruin. 16. T/ie Herodians. The old ver- sions have it " the servants of Herod.' They were doubtless his adherents, and as he was tetrarch of Galilee un- der the Romans, Christ was at once under his civil jurisdiction and a ri- val to his claims. These, therefore, were brought forward to entrap Christ in a political matter. They proposed a question which would be likely to involve a dispute either with the Phar- isees or the Herodians. The Phari- sees condemned the practice of paying tribute to a foreign power, as contrary to the laws of Moses (Deut. 17. 15). But the Herodians approved it. since Herod held his office under the Ro- mans. Therefore if Christ declared it unlawful, He would be complained of as undermining the authority of Cesar. If He declared it lawful. He would be represented as a foe to the Pharisees and Jewish people. We see that though the Pharisees hated the Herodians, they could league with them to overthrow Christ. IT Mas- ter, ire know that thou art trite.. Luke mentions more particularly (ck 20 20) that these were " sp'ves, whicQ 226 MATTHEW. [? . D. 3*4. thou regardest not the person of men. 17 Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Cesar, or not ? 18 But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites ? 19 Show me the tribute-mon- ey. And they brought unto him a ! penny. 1 In value, 7 pence halfpenny. should feign themselves just men, that they might take k.3ld of His words so that they might deliv r er Him unto the power and authority of the governor." Of course they had no such exalted opinion of Christ as they here express, but used the most wicked flattery, in- tending to deceive Him. They there- fore praised Him for an independent course, as not afraid of any man, ho- ping thus tc have Him speak disre- spectfully of the king. If Regardest not the person. A Hebrew idiom. Liberally, thou lookest not upon the face. 17. Tribute. A tax paid by the Jews as a conquered people to the Roman government or Cesar. IT Cesar was a common title for the Roman emperors at this time, as Pha- raoh was for the Egyptian kings. This Cesar was Tiberius. 18. Their wickedness. It was their malice and hypocrisy. Our Lord perceived it. He was the searcher of hearts. The temptation which they used was an artful device to have Him say something to His injury. It was no temptation in the sense of an inclination of His, as we often use the word. He showed His knowledge t*f their artifice by calling them de- ceivers, pretenders, hypocrites. 19. Tribute -money. The Roman coin with which they paid their tax. % A penny. It was a silver coin, the principal money at the time. It was formerly of 8j pence value, after ward 7J pence, say about 14 cents of ours. See note, ch. 20. 2. 20. linage and superscription. Lit- 20 And he yaith unto them, Whose is this image and ' super- scription 1 21 They say unto him, Ce- sar's. Then saith he unto them, Render p therefore unto Cesar the things which are Cesar's, and unto God i the things that are God's. 22 When they had heard these ivords, they marvelled, and 1 Or, inscription, p c. 17.25,27- Ro. 13.7. q Mai. 1.6-8; 3.8-10. erally, epigraph. In the time of our Lord it bore the image and titles of the emperor, as common Spanish or English coin at this day, though foi- merly it was impressed with the sym- bols of the republic. The inscription was Kairap Avyovcr. lovdaiai eakoiKViaf. 21. Render therefore. The general rule prescribed here is to give every one his due, or what belongs to him. Their coin, having Cesar's impress on it, showed that they were in his dominions and under his government. Their ordinary currency acknow- ledged him as their civil ruler, and they should pay to him a rightful obedience as such. This was aimed at the Pharisees, who resisted the Roman authority. At the same time God had His claims, and they were bound to render to Him His due. Fie came not to settle their political dis- putes, nor to interfere with the civil affairs of the country, ncr would He be embroiled in such questions. Their duties to God did not absolve them from duties to the state (R >m. 13. 1), nor were their civil duties to release them from religious ob- ligations. This was aimed at the Herodians. and all at both. A. D. 33.J CHAPTER XXII. 22? left him, and went their way. 23 T The r same day came to him the Sadducees, which s say that there is no resurrection, and asked him, 24 Saying, Master, Moses said, If 1 a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. 25 Now there were with us seven brethren : and the first, r Mar.l2.l8,&c. Lu.20.27,&c. s Ac.23.8. t Be. 5.5. Ru.1.11. 22. They marvelled. They were taken by surprise at such an answer, which so utterly defeated their de- sign against Him. Luke says thy •marvelled at His answer, and held their peace. Observe, (1.) It is a favourite de- vice of upposers, to bring the religion of Christ into conflict with the state, hoping to harm the cause. But the position of Christ is plain : that Christians are to be good citizens — and they arc — and that properly un- derstood, the church and the state may have their respective dues without their union, or their opposition. But Christ is head of the church, and head over all things to the church. (2.) We are to be subject to civil rulers— the powers that be are or- dained of God. But " the things that are Cesar's" do not include an in- fringement on " the things that are God's." (3.) All malicious opposers of Christ's cause will be fearfully silenced and shamed. §119. Insidious question of the Sadducees. — The Resurrection. Third d.iy of the week. Matt I Mark. I T,uke. I John. 22. 23-33 I 12. 18-27 I 20. 27-40 I 23. The Sadducees. This was an- other attempt to entangle Him in conversation by another party, whose doctrine was known to be a denial of e resurrection of the body, and of when he had married a wife, deceased, and, having no issue, left his wife unto his brother 26 Likewise the second also, and the third, unto the x seventh. 27 And last of all the woman died also. 28 Therefore, in the resurrec- tion, whose wife shall she be of the seven 1 for they all had her. 29 Jesus answered and said unto them, Ye do err, not a knowing the Scriptures, nor the power of God. l Seven, u Jno.20.9. the soul's immortality. They pro- posed to Him a difficulty that "*ou!d grow out of their law, if "the relations which it prescribed were to be extend- ed beyond the grave. It was the case of a woman having seven husbands, all brothers of each other, according to a Mosaic provision in special circumstances, by which a woman might marry a husband's brother, and several brethren might come by the law to have successively the same woman to wife. The question was, who should claim her, of these seven, in the future world 1 They conceiv- ed this an insuperable objection to the doctrine of a future state. Dcut. 25.5. 29. Ye do err. The difficulty was not in the case proposed, but in their mistake of the future estate and its relations. They were ignorant of the scriptures which plainly enough in the Old Testament, taught the resur- rection (see vs. 32). also (Dan. 12. 2. Isa. 26. 19 Job. 19. 25-27): and they knew not he power of God, which men overlojk when they say that the bodv cannot be raised. — " Thou fool n (1 Cor. 15. 36), why should we reason that a thing cannot be done by God Himself, because we have never seen it done, and because we can- not conceive it possible to be done? Why bind God to laws of n at ire, when nature's laws are only His ordinarj' modes of action, which He 228 MATTHEW. [A. D. 33. 30 For in the resurrection they neither marry nor are given in marriage, but are as the angels v of God in heaven. 31 But as touching the resur- rection of the dead, have ye not read that which was spoken unto you by God, saying, 32 I w am the God of Abraham, and the Gcud of Isaac, and the V c.13.10. Uno.3.2. W Ex.3.6,15,16. He. 11. 16 chooses for the present to adopt 1 His word is above all the teachings of nature, wherever the authorities may seem to us to conflict. 30. In the resurrection. In that future estate, about which they were so puzzled, there are none of these temporal and temporary arrange- ments; but they are as the angels of God, or, as Luke says, equal to the angels; that is. in like circum- stances, as concerns these points. They are above these mere tempo- ral and temporary conditions, not dy- ing any more (as Luke adds), but fixed in a superior state. 31,32. As touching the resurrection. Our Lord appeals here to a passage from their scriptures with which they ought to have been familiar, and which they were bound to credit as spoken unto them by God. It was tbund in Exod. 3. 6, 15. It was in the conversation of Jehovah and Moses at the burning bush (see Mark and Luke). This was a common title which Jehovah as- sumed to Himself, and which the ancient saints accorded to Him. Hundreds of years after the death of Abraham, Isaac, and Jacob, God is found claiming to be their God. and this shows that then they must have been living, for He is not the God of the dead. This proved a fu- ture existence which the Sadducees denied, and which was the great point. They said there was no re- surrection, neither angel, nor spirit. Acts 23. 8. But a future personal existence, where Abraham is Abra- ham *tilL in vol res a resurrection God tif Ja<;ob. God is not the God of the dead, but of the liv- ing. 33 And when the multitude, heard this, they were astonished x at his doctrine. 34 "[[ But when the Pharisees had heard that he had put the X c.7.28. Mar. 12. 17 of the body, though that body may have gone through important chan- ges, as it does on earth, while it con- tinues essentially and personally the same. Observe, (l.)They whe understand the scriptures will find the resurrec- tion of the body sufficiently taught in the Old Testament. So many pas- sages, as this that is quoted, teach it plainly by implication. (2.) They who know trie power of God, will not think it a thing incredible that God should raise the dead. He brought Adam into life full grown — out of the dust — and Eve out of a rib — and Lazarus out of the sepulchre — and brought Moses and Elias — one of whom was buried in an unknown place, and the other translated without death — both in their bodies to the transfiguration. (3.) The scripture is the authority and God's power the warrant, for this belief. (4.) How glorious shall be the resurrection estate of believers I Who can conceive it? No longer these fleshly and dying relations, but as the angels — pure and celestial, our relations shall be higher and more extensive. " We shall sit down with Abraham, and Isaac, and Jacob." " II doth not yet appear what we shall be.'" () 120. A Lawyer questions Jesus. The two great Commandments.— « Third day of the week. Matt. I Mark. I Luke. I John. 22 34-10 '12.28-34 I ' ' 34. When the Pharisees heard. It .seems to have been the great object of these rival parties only to entrap Ghris* ; and the Pharisees 'would hav« A. D. 33. CHAPTER XXII. !*29 Sadducees to silence, they were gathered together. ' 35 Then y one of them, which was a lawyer, asked him a ques- tion, tempting him, and saying, 36 Master, which is the great commandment in the law ? 37 Jesus said unto him, Thou 1 shalt love the Lord thy God with all thy heart, and with all V Lu.l0,25,&c Z De.6.5; 10.12. Deen glad if the Sadducees had suc- ceeded in so doing. But now that they had failed, some new device must be raised, 35. A lawyer. That is, one of the scribes (see Mark), whose business it was to expound and write the laws. 36. The great commandment in the lavs. That is, the most important commandment in the Mosaic law. Mark has it, u Which is the first commandment of all 1" This ques- tion was put to Him to get an opin- ion on a disputed point, so that He might come into collision with one or the other party. The Jews divided the commandments of their law into greater and lesser (see ch. 5. 19 ; " one of these least commandments "), but they were not agreed in the particu- lars. Some contended for the law of circumcision ; others for that of sacri- fice ; others for that of phylacteries. 37. Jesus said unto him. This re- ply was not what the scribe had de- sired, but from particulars it as- cended to the general and compre- hensive spirit of obedience. Supreme love to God, which is at the basis of all the commandments, was given as the chief requirement. Heart, soul, mind and strength, all of each, and all together, is the entire obedience required (Deut. 6. 5. Levit. 19. 18). 39. The second. Our Lord adds the second commandment, which is equally broa ' and comprehensive. These two agree with the t vo tables of the moral law. The first 'our com- mandments of the decalogue have re- spect to our duties toward God. The laut six con.mands respect our duties 20 thy soul, and with all thy mind„ 38 This is the first and great commandment. 39 And the second is like unto it, a Thou shalt love thy neigh- bour as thyself. 40 On these two command- ments b hang all the law and the prophets. 41 T While the a Le.19.18. 6 Ro.13.9. Ja.2.8. toward fellow-men. This last table is here given in a summary, and is called the second commandment. 40. On these two. These are repre- senied as the grand fundamental prin- ciples on which all the law and all religion depend. Duties to fellow- men are not enough without duties to God, and these latter are essential to the termer. *T Hang — that is, de- pend. Mark adds, that the scribe owned this as truth, and that upon this, Christ declared that he was "?wt far -from the kingdom of heaven " — near- ly understanding and embracing the gospel doctrine. This whole conver- sation (vss. 15-40) had quite con- founded all parties that came against Him. And none of them, after that, durst ask Him any questions. (See Mark and Luke.) Observe, (1.) Many raise ques- tions about specific points of duty, and give them a prominence beyond the great question of love to God — neglecting thus the gospel, and the gospel plan of salvation. (2.) Love to God and to man are kindred pre- cepts of the same law — nor can we properly and fully love our neighbour, without first of all, and above all. loving God. They who boast a re- ligion of social piety, and reject Christ, and have no supreme regard to God's will, do not understand the command- ments. § 121. How is Christ the Son of David 1 — Third day of the week. — Jerusalem. Matt. I Mark. '. Luke. ' Join* 2-2.41-46 112 36 37 120.41-44 . 230 MATTHEW. A. D. 33. Pharisees were gathered togeth- er, Jesus asked them, 42 Saying, What c think ye of Christ ? whosfi son is he ? They say unto him, The Son of David, 43 He saith unto them, How then doth David in spirit call him i Lord, saying, 44 The Lord said unto my Loi d, Sit thou on my right hand, till I make thine enemies thy footstool. C Mar.l2.35,&C. Lu.20.41,&C. 34,35. He. 1.13 ; 10.12,13. d Ps.UO.l. Ac.2. 42. What think ye of Christ? Our Lord now in turn (while He was yet teaching in the temple — Mark) puts a question to them, which should show their ignorance of the scriptures, and of the Christ whom they professed to look for. The difficulty which this question involved, had reference to the two natures of Christ in one per- son ; and because they could not un- derstand how He could be God and man at the same time, they rejected Jesus of Nazareth, who was the son of David (Matt. 1. 1). and also Da- vid's Lord, as the co-equal Son of God. David "in spirit" — that is, by inspiration of the Holy Ghost — calls Him " Lord " (Ps. 110. 1). 45. How is He his Son? This is substantially the difficulty which So- ciniansfind in the doctrine of Christ's divinity. They ask how Christ can be equal with God, and be the Son of God, at the same time 1 Yet their own scripture plainly asserts that He is both, just as it asserts that He was David's Son and Lord. And where the scripture testimony is acknow- ledged, as it was by the Jews, the re- sult must be the same as in their case — " No man was able to answer Him a word," &c. (vs. 46.) Mark adds, beautifully, " The common peo- ple heard Him gladly." Observe, (1.) From these repeated triumphs over His most cunning ene- mies, we infer Christ's Divinity. He was beyond the power of His most sitter and venomous assailants to 45 If David then call him Lord, how is he his son ? 46 And e no man was able to answer him a word ; neither f durst any man, from that dLy forth, ask him any more ques- tions. CHAPTER XXIII. THEN spake Jesus to the mul- titude, and to his disciples, 2 Saying, The a scribes and the Pharisees sit in Moses' seat : e Lu.14.66. / Mar. 12.34. Lu.20.40. a Mal.2.7. overthrow Him in doctrine, or en- snare Him in conversation. He could read their hearts, and so He could well adapt His replies to their inquiries, so as to foil them in their base attempts. (2.) The scripture is full of authority for the doctrine of Christ's Divinity — and on this ground it must irrefragably stand. They who deny it, must be silenced from the plain word of God. (3.) "Common people" receive this doctrine with joy, while disputers of this world reject it. Hath not God made foolish the wis- dom of this world? " Thou hast hid these things from the wise and pru- dent, and hast revealed them unto babes." CHAPTER XXIII. § 122. Warnings against the evil example of the scribes and Pharisees. — Third day of the week. Jerusalem. Matt. , Mark. . Luke. . John. 23. 1-12 1 12.38,39 1 20. 45, 46 J 1. Then spake Jesus. Our Lord now takes occasion to expose those who had laboured to entangle Him. He had utterly foiled them in their at- tempts, and overthrown them in His questions, and now He would expose their real character and standing. Mark has it, " Beware of the Scribes.' Luke has an instructive clause, in- troductory, " Then in (he audience of ill the people, He said unto His disciples," &c. 2. Sit in M>ses' seat. As Moses waa A. P 33/] CHAPTER XXI II. 231 3 All therefore, whatsoever they bid you observe, that ob- serve and do : but do not ye af- ter their works : for b they say, and do not. 4 For they bind heavy bur- dens, c and grievous to be borne, and lay them on men's shoul- ders ; but they themselves will b Ro.2.2l-23. C Ac. 15. 10. Ihe law-giver, so these were the pub- lic expounders of the law. In this sense they sat in His seat, or chair, as teachers. This alludes to the fact that the Je out ex- £50 MATTHEW. [A. D. 33, cleanse first that which is within the cup and platter, that the out- side of them may be clean also. 27 Wo unto you, scribes and Pharisees, hypocrites ! for ye are like unto u whited sepul- chres, which indeed appear beautiful outward, but are with- U Lu. 11.44. Ac.23.3. ternal niceties, bat careless about the heart. Even their cups and platters, which they would so ceremoniously wash, were filled with the fruits of extortion and with all excess. IT Cleanse first. They are here ex- horted to pay first attention to the things vMkin their cup and platter. How ridiculous for one to be careless of what was within his dish, and only to see that it have a clean out- side. 27, 28. Still further warning the people against the deceits of their wicked teachers, our Lord here fur- ther likens them to whited sepul- chres. The Jews were accustomed yearly, on the 15th day of Adar, to whiten the vaults or tombs which they had built. This was the season for it, just before live Passover, and the fresh white paint would now be con- spicuous on the adjoining hills and in full of dead me.i's bones, and of all uncleanness. 28 Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. 29 Woe unto you, scribes and Pharisees, hypocrites ! because valleys. This gave them a bright, beautiful appearance, and was a token of their attention and respect. It also served to keep them visible to passers by, that they might not touch them and be polluted. (See Numb. 19.16. Luke 11. 44.) IT Bcautifu, outward (wpaioi). The Jews paid great respect to burial. The more opulent had ornamented tombs, anc the women visited them, especially a few days after the burial, to strew flowers, or to weep. So the sisters of Lazarus (John 11.31). (See cut, from Kilto.) So the Pharisees kept up their own appearance by mere whitewash, while at heart, they were full of rotten- ness and corruption. Outwardly they seemed righteous unto men, but to God they were known to be full of hypocrisy and iniquity. This is the character of all hypocrites. 29. Ye build the tombs of the prophets. Another deception which they prac- tised was this of affecting the great- est respect tor the deceased prophets This would make them seem to the Jews to be zealously devoted to their religion. They showed the greatest zeal in preserving their memory and honour, by erecting tombs of stone sa- cred to their names. -V And garnish — that is, decorate, adorn. By adding various ornaments to the sepulchres of eminent saints, they affected a great reverence and love for the piety of such. Josephiu tells us ol the splendid manner iu which Herod re- paired David's sepulchre, mentioned Acts 2. 29. 30. A n d say. They fui ther pretend- ed by these an 1 other acts, and in their language, mat they abhorred the crime of those who killed the yru- A. D. 33.] CHAPTER XXIII. 237 ye build the tombs of the pro- phets, and garnish the sepul- chres of the righteous, 30 And say. If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. 31 Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed v the prophets. V Ac.7.52. lTh.2.15. phets : and all this was a mere hol- low parade — a rain pretence of hypo- crites. People often talk against other sinners, while they are just as bad themselves: "Thou that judgest, doest the same things." 31. Ye be witnesses unto yourselves. Their own consciences and con- duct told them that they were the genuine offspring of those who mur- dered the prophets — that they were like them, as children are like their parents, and not only naturally des- cended from them, but really of the same sort. So their persecutions of the apostles would soon prove. 32. Fill ye up then. This is as much as to say, Go on, then, as you are going, and you will only do as your wicked fathers have done, and will fill up their measure of iniquity — that is, in other words, will com- plete the iniquity which they have begun. There is an air of irony in the language. Yet it is spoken with the force of a judicial abandonment, as if, at length ordering them to do, what it was so certain they would do; like the language in Isaiah 6. 9, 10 (quoted in Matt. 13. 14, 15 — see note), where the prophet's word to that peo- ple was to be, " Hear ye, indeed, but understand not," and the prophet is commanded, '• Make the heart of this people fat." (See Alexander on the passage in Isaiah.) Comp. Acts 7.57. 33. Ye serpents. This further ex- presses their specioushypocrisy. "The eld serpp.nl," is a sciiptural name] 32 Fill * ye up then the meas- ure of yom fathers. 33 Ye serpents, ye generation* of vipers ! how can ye escape the damnation of hell ? 34 Wherefore, behold, I send unto you prophets, and wise men, and scribes : and some of them ye shall kill * and cruci- fy ; and some of them shall ye scourge z in your synagogues, to Ge.l5.is. lTh.2.ls. arc.3.7. yAc.7.59. z Ac. 5.10. 2Cor.ll. 24,23. for the devil, who is also called " the father of lies." IF Generation oj vipers. This alludes again to their being the true children of those who murdered the prophets, and like them in heart — and so they are called a family or brood of vipers, instead ot being such a generation as they claimed. As the serpent expressed their wicked deceitfulness, so the viper expressed their mischievous, poisonous power. They were plainly rushing to destruction, and in the strongest terms, Christ charges thein that eternal damnation was most sure to be their lot. He who knew the end from the beginning could predic the result. 34. Wherefore, behold — According ly, Pie now shows how their perse- verance in iniquity like this, should even now go on and bring them to such a fearful end. Luke speaks ot this, as a previous prediction. " Be- hold the wisdom of God hath said." The gospel teachers should go among them — that is, the apostles, and others — and they should treat them as crueJ* ly as their fathers had treated their prophets. The Jews called their doe tors by these names, prophets, wist wen and scribes; and Christ so calta His gospel teachers who might to supersede them. These things were fulfilled after Christ's death. Stephen was stoned (Acts 7. 50) ; James was killed with a sword (Acts 12. 1, 2\ see Acts 5. 40. Acts 22. 19-24. 2 Co/. 11. 24 y 25 j and persecution was- re* 238 MATTHEW. tA D. 33 and peitecute them from city a to city. 35 That b upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel c unto the blood of Zacharias d son of Bar- achias, whom ye slew between the temple and the altar. 36 V-erily I say unto you, All these things shall come upon this generation. a He. 11.37. * Re.18.24. c Ge.4.3. d 2Ch.24. 20,21. alized by all the gospel teachers — as Peter (Acts 12. 3), and the brethren (Acts 14. 2). Paul and Barnabas were persecuted from city to city. 35. That upon you. This was the result to which all their wicked con- duct should tend. They should fill up their cup, or measure of iniquity, until the. nation should suffer at length the punishment due for all this con- tinued sin. As they had always been bent on slaying the righteous, so, the blood of righteous Abel, though he was not slain by them (Gen. 4. 8), is laid to their charge. Their spirit was just such as would have slain him also. This is a striking contrast with their pretence in vs. 30. IT Zacharias — or Zechariah. This is another case of ancient date, recorded in 2 Chron. 24. 20, 21. The object is to show that, as the nation had per- sisted in like cruelties, they were to be fairly held accountable' for those long ago perpetrated by their fathers. This Zacharias was stoned in The porch of the temple, in sight of every thing sacred, which their fury would not allow them to regard. He is mentioned as the son of Jehoiada ; bA it was customary among the Jews to have two names. TT Whom ye slew — that is, the Jewish people. Be- tween the temple, or sanctuary, and the altar — i. e., of burnt-offerings. 36. Upon this generation. This re- fers to the coming destruction of Jerusalem, which was prophesied as io ci/me upon the city for the sins of 37 O e Jerusalem, Jerusalem thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered f thy children to- gether, as a hen gathereth her chickens under her wings, and ye would not ! 38 Behold, your house is left unto 3 r ou desolate. s 39 Foi I say unto you, Ye shall r.ot see me henceforth, tiiJ e Lu. 13.34. /De.32. 11,12. Ps.91.4. g Zec.11.6. the nation. It occurred in about forty years after this time, and would come upon many then living. See Ma-tt. 27. 25. 37. O Jerusalem. The holy city of the Jews is here taken for the nation — and this served to set forth more strongly the shocking case — that God's chosen city should have become used to such crime and blood, as killing theproDhets. $ That killest. This is a present participle, and has a special force expressing constant prac- tice. The case of Isaiah, Jeremiah and others, is here referred to. ' They were stoned, they were sawn asun- der," (<*ee Heb. 11). IT Hon often! Our Lord here declares that ) le had cherished toward them the m< st ten- der affection, and would ofte i have taken ihem under His protect) >n and care, as His children. IT 1 vy chil- dren. The population of a '*ity or country are spoken of in Scripture as the children of that place. T) is dec- .aration of our Lord, shows t > whal a pitch of obduracy and impie'y thej had attained (Isa. 65. 2). Th*.y had refused His fondest love (see Deut, J2. 11. Isa. 31. 5. Psalm 17. 8). 38. Your house — especially the tem- ple, and generally, including all Uvea estate. The temple was desolate, be- cause God now forsook it in righteous judgment, and it would pass into the hands of their Roman in'/aders and be destroyed, according to the predic- tions of the next chapter. 39. For I say. Their destruction A. D. 33.J CHAPTER XXIV. 239 ye shall say, a Blessed is he that cometh in the name of the Lord. CHAPTER XXIV. AND a Jesus went out, and departed from the temple ; and his disciples came to him h Ps.ll?.26. c.21.9. a Mar.I3.1. Lu.21.5. should be certain, because He should depart from them io just judgment — and they should yet see the day when they v. ould hail a Deliverer — the Mes- siah from God. IT Blessed. This they sung daily in their Psalm (118. 26), and their nation would yet call lor Him as their Messiah, befcre He should come again. This is prophetic of their restoration, and presents their obdurate unbelief under this striking aspect as a thing yet to be bitterly repudiated by themselves. IT He § 124. The' Widow's Mite.— Third day of the week. — Jerusalem. § 125. Certain Greeks desire to see Jesus. Same day. § 126. Reflections upon the Unbelief of the Jews. Same day. CHAPTER XXIV. ty 127. Jesus on taking leave op tee Temple foretells it3 de- struction. — Third day of the week. Jerusalem. Mount of Olives. Matt. I Mark. I Luke. 1 John. 24. 1-14 I 13. 1-13 I 21. 5-19 I 1. And Jesus went out. This depar- tuer from the temple, expressed in im- mediate action, what should more ful- ly and fearfully come to pass. He had " come to His temple,'' 7 as ihe pro- phet had said, and now He was about to leave it to destruction. He was passing now out of the city to the Mount of Olives. This temnle was of most costly and solid structure. The several buildings included courts, towers, walls, porches, &c. Mark speaks ot the stones as being pointed at by the disciples. Luke also speaks of their calling attention to the mas- sive and magnificentmaterials. Some cf these stones were forty cubits long, fcix wide, and five high — or about for to shew him the buildings of the temple. 2 And Jesus said unto them, See ye not all these things? Ver- ily I say unto you, There l shall not be left here one stone upon b lKi.9.7. Je.26. 18. Lu. 19.44. that cometh. " He that should come," as John's disciples termed the Mes- siah. It was a title by which the predicted Messenger of the Covenant was known. See Mai. 3. 1. Observe (1.) The sins of religious teachers are most odious before God. (2.) Ostentatious hypocrisy is abomi- nable in God's sight, and shall be visited with terrible woes, here anc* hereafter. " Behold the goodness anc 1 severity of God" (Rom. 11. 22). John. Matt. Mark. 12.41-44 Luke. 21. 1-4 • • • • i 12.20-36 12.37-50 sixty feet in length, about nine in height, &c. Some such enormous blocks are thought to have remained in the north-east wall toward Olivet, since Solomon's time. They regard- ed this building as beyond possible destruction. And it was the boast and glory of the Jewish nation. 2. Verily I say unto you. He now takes occasion to foretell the utter ruin of the temple, buildings, &c. The massive structure should be levellec with the ground. This was literally fulfilled to such an incredible extent. The Roman conqueror Vitus, sought to spare the temple, but the Jews would not come to terms. He even gave orders to extinguish the flames. And after its fall, the foundations were actually p'oughed up, in search of the treasure f hat so abounded in the furniture and vessels. See Jose- phus — Alexander's Evidences. It is estimated that in the erection of the first temple (Solomon's), 183,000 men were employed seven years — 48.000 tonsofyold and silver used, compu- ted at $35,520,000, besides immense quantities of brass, iron and came. «40 MATTHEW. [A. P. 33. hiiother, that shall not be thrown down. 3 *l\ And as he sat upon the mount of Olives, the disciples came unto him privately, say- ing, Tell us, when shall these things be ? And what shall be the sign of thy coming, and of the end of the world ? c 4 And Jesus answered and said unto them, Take d heed that no man deceive you. 5 For many shall come in my • name, saying, I am Christ ; C lTh.5.1,&C d Col.2.8. 2Th.2 3. t Je.14.14. 3. The Mount of Olives — is one of " the mountains round about Jeru- salem." It overlooked the city, and was about G25 paces east. Between iay the valley of Jehcehaphat — the brook Cedron — and the garden of Gethsemane. Mark mentions Peter, James, John, and Andrew, as in- quiring of Christ. They went to Him privately as Nicodemus did, because they were amazed, and in the dark, and full of secret mis- givings ant doubts which they would have Him. relieve. They asked of the signs of His coming and of the end of the world, because they had always believed that the temple would stand till the world should end. His cominar nere refers to the last verse of the last chapter, where He had hinted of such an event. The answer is such as applies both to the destruc- tion of Jerusalem and to the end of the world. 4, 5. Take heed, &c. Beware of deceivers. Many should come in His name — that is, claiming to be Christ, and bearing His name. As the Messiah was generally looked for at that time, and as Jesus was disbelieved by the Jews, many de- ceivers would naturally claim to be the true Messiah. Josephus tells us that this was actually the case, and that many went after them and ibl lowed their false teachings. See and shall deceive many. 6 And ye shall heat of war?, f and rumours of wars see that ye be not troubled : for all these things must come to pass, but the end is not yet. 7 For % nation shall rise against nation, and kingdom against kingdom : and there shall be famines, and pestilences, ana earthquakes, in divers places. 8 All these are the beginning of sorrows. 9 Then h shall they deliver /Da.ch.ll. g Hag.2.21,22. h Lu.21.12. Alexander's Evidences. IT In my name. Not by my authority, but claiming it. 6-8. ^Wars, &c. The world was now at peace, therefore this marked change in affairs should be a sign. And though wars and commotions, were not peculiar to any age or dime, yet men should remark these things as precursors of the end. They were mentioned here, rather to show that such commotions must be met first — that these were not the end — that the disciples must not be soon shaken in mind, nor troubled at such agitations as though the end had come(2Thess. 2. 2). But they must prepare for the rest and worst, that should follow. Wars and rumors (or reports) of wars abounded throughout the Roman em- pire, prior to the destruction of Jeru- salem. (See Josephus and Tacitus.) | IT The end is not yet. Luke has it. "is not by and by" that i>, not im- mediately, as the phrase meant. 7. Families and pes/ /tenses. The terms and things are often connect- ed. Comp. Acts 11. 28. In Gk^, and Rome, and Palestine, there were famines prior to the end. TT Earth- quakes. Pompeii was nearly destroy- ed by an earthquake, and severai cities are mentioned in Asia Minor as being overthrown — also in Greece Earthquakes presaged t ir.es of dis- tress. (See Joel 3. 16 : 2. 10. i P - - 5 s I I » # < ? £ g ^ - 1 E p „ C > A. D S3 J CHAPTER XXI V. 211 you up to be afflicted, and shall kill i you : and ye shall be hated of all nations for my name's sake. 10 And then shall many be j offended, and shall betray one another, and shall hate one an- other. i Jno.16.2. Ac.7.59. j C. 13.21. 8. Sorrows. This term signifies the pangs of childbirth, to which se- vere afflictions and judgments are frequently compared in the scriptures — also in other writers. 9. Then. Luke has it, " before these things." The persecutions of the Christians commenced shortly after Christ's ascension, and continu- ed after the city's destruction. fl Deliver you up, &c, i. e. to the au- thorities. 'Mark has it, "to councils" or i he Sanhedrim. Si To be afflicted, literally to tribulation, to be tried and punished — " and ye shall be beaten in the synagogues, and ye shall be brought before rulers and kings for my sake," &c. ; and all this shall be for a testimony in behalf of the gos- pel and against the persecutors (Mark 13. 9). These things hap- pened after our Lord's resurrection, and are recorded in the Acts of the Apostles. Peter and John suffered imprisonment (Acts 4. 3). So did Paul and Silas (Acts 16. 24), and they were beaten (16. 23). James was killed by Herod (Acts 12. 2). Peter was put to death in the persecu- tion under Nero, before the destruc- tion of Jerusalem, as Christ forewarn- ed (John 21. 18). Jt was also con- sidered a crime to be a Christian, and adherence to Christ was a sufficient cause for persecution to death. 10. Shall be offended. Many shall be turned away from this religion, because of its trials, and many who had professed to follow Christ should fall away and desert His cause. V Betray one another. Tacitus states that in Nero's persecution, several were seized at first who confessed, and Iv 'h'ur information a multitude ol I 21 11 And k many false piophets shall rise? and shall deceive i many. 12 And because iniquity shall abound, the love of many shall wax ■ cold. 13 But" he that shall endure k 2Pe.2.l. Uno.4.3. n Re. 2. 10. I lTi.4.1. m Rc.3.15,1'5. others were convicted and slain. Such shall be the bitterness and seve- rity that shall prevail. Many, to save themselves, will prove treacherous to their fellow-professors — not only de- serting them, but handing them over to their persecutors. Luke says " that this shall be done by parents and brethren, and kinsfolk and friends.' And the hatred against Christians would be such as to destroy all natu- ral affection. Phygellus and Hermo- genes forsook Paul (2 Tim. 1. 15). Qymeneus and Philetus were apos- tates (2 Tim. 2. 17, 18). 11. Many false prophets. Of such also. Joseph us is found to testify. Many such appeared during the siege, predicting help from God, to embolden the Jews, and make them obstinate. 12. And because iniquity. A cau- tion to the disciples. This is men- tioned in this way to show that those times of persecution should be calcu- lated to overthrow the faith of some, and, if possible, destroy the love ana trust of the very elect. The general prevalence of iniquity (literally law- lessness,) would be such as to discoun- tenance Christianity, and it would have a fearful effect upon the love of many, which would wax (or growl cold on this account. So the fear of persecution and of desertion ly friends, would cool the ardor of Chris- tians. 13. He that shall endure, &c. No Christian professor could expect sal- vation unless he endured to the end. Luke adds encouragements and exhor- tations. " There shall not an hair of your head perish. In your patience possess ye your souls." This how- ever is a principle of universal appli- M2 MATTHEW. {A. D. TO unto the end, the same shall be | the world for a witness unto all saved. ! nations ; *and then shall the end 14 And this gospel of the king- come. dom shall be ° preached in all 15 When ye, there- O c. 28.19. Ro.10.18. Re.H.6. cation. Those that fall and endure only for a while, cannot expect to be saved. The promise is " to him that ovcrcometh" (Rev. 3. 12). 14. This Gospel. All the world, means the whole Roman empire, as referring 1 to that time, and in its niv.< r e extended application, means the en- tire globe. In its narrower and wider 6ense, it is true. The offer of sal vation would first be made to them in every part of the world where they should I" 1 dispersed, so that by all, their pun- ishment should he acknowledged just. The Gospel of the Hngittmi, is the gos- pel of Christ who sets up the king- dem of grace upon earth. This shows them the kind of universal kingdom Be is to have and the wide extent to s?h:eh it should be promulgated. This message of grace was first to be preached for a testimonv or witness to all nations concerned. It was to bear a special witness or manifesta- tion of God to the world. To the Re- man empire, it was to go forth as a witness, before the Romans should be embattled with the Jews in the de- struction of the city and temple; and to the then known world it was to gc abroad within thirty years after the crucifixion (see Rom. 1.8; 15. 24- 28), and before the final coming of Christ and the end of the world, it waa to be universally made known. <) 128. The signs of Christ's coiwva TO DESTROY JERUSALEM. TlIlRD day. Mount of Olives. Matt. I Mark. I Luke. [ Jcun | 24. 15-421 13. 14-37 1 21 . 20-36 1 A. D. 33.] CHAPTER XXIV. JM3 fore, shall see the abomination of desolation, spoken p of by Daniel the prophet, stand in the holy place, (whoso readeth let him understand :) 16 Then let them which be in Judea flee into the mountains : 17 Let him which is on the house-top not come down to take any thing out of his house : p Da.9.27; 12.11. 15. Daniel (12. 11) speaks of the abomination that maJccth desolate, in connexion with the abrogation of the legal services. The abomination set up was to be the sign of final desola- tion to Jerusalem. And the allusion of the prophet and of this passage is to the standards of the Roman armies, which bore idolatrous ensigns — ea- gles. The images of the emperor were carried in front and treated Vith divine honours; and Josephus relates that in Jerusalem sacrifice was paid by the Romans to their idols after the conquest of the city. (See cut.) IT In the holy place — " where it ougnt not" {Mark) — i. e., in the tem- ple (see Isa. GO. 13. Acts 6. 13; 21. 28). " When ye shall see Jerusa- lem compassed with these (heathen) armies" (Luke 21 20), as was pre- dicted by Daniel long ago to occur in a specified time. IT Whoso rcad- Uh — i. e. the prophecy. This calls at- tention to the fulfilment. 16. Then let them, &c. These warn- ings indicate the suddenness of the destruction, and the haste which should be made in flight. Here were directions for the escape of the Chris- tians. These directions were follow- txi, and it is believed that not a single Christian perished in the siege. (Eu- sebius.) They were to flee to the mountains as was often dene for secu- rity, and they were not to delay for an/ articles of furniture or clothing, but to hasten their escape. Many fled to Pella and elsewhere, beyond Jordan, and were sale. A warn- ing is here included of the sudden- o-ss of dea*h and the last judgment 18 Neither let him which Is in the field return back to take his clothes. 19 And s wo unto them that are with child, and to them that give suck in those days ! 20 But pray ye that your flight be not in the winter, neither on the sabbath day : 21 For r then shall be great q Lu.23.29. r Da. 12. 1. and of our need of timely prepara- tion. 17. Not come down. (See figure ch. 19.) The houses were so constructed that by an outside stairs persons could gel from the house-tops to the street without entering the house. Mark has it, " not go down into the house, neither enter therein." 18. His clothes. They always laid aside or left behind their upper gar- ments when at work. 20. But pray ye. Though the par- ticulars were ordered, they might pray, and ought, for all such things as would relieve their flight. Two sea- sons they should specially deprecate. If The winter. The winter be- cause of the cold and the state of the roads, and the short days. IT The sabbath day — they would be restricted in their journeyings on that day more than on others, either by the Jewish law limiting the distance to five fur- longs (Exod. 16. 29), or by the gates of the cities beingclosed (Nehem. 13. 19- 22), or by their religious scruples or engagements. We may pray lor e^jy circumstances in our death. 21. Great tribulation. (See Luke 21. 24.) The destruction of the city took place during the passover feast, when some three millions of people were usually gathered there from all Judea. Josephus relates that in the siege about 1,100.000 perished, and the whole city ran with blood, and a) Together in and about Jerusalem, there were slain fully a million three hundred and fifty thousand. Famine prevailed with all its horrors. Wo- men ate their own children, as was 244 MATTHEW. fA. J). 33 tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. 22 And except those days should be shortened, there should no flesh be saved : but ■ for the elect's sake those days shall be shortened. 23 Then * if any man shall say unto you, Lo, here is Christ, or there ; believe it not. 24 For u there shall arise false Christs, and false prophets, and » shall shew great signs and s Is.65.8,9. t De.13.1-3. u ver.5,11. v 2Th.2. D-ll. Re. 13. 13. prophesied. (See Peut. 28. 53, 56, 57. Alexander's Evidences.) 97,000 were carried captive, of whom 11,000 perished from want. IT No, nor ever. Here is a most emphatic ex- pression, being a triple negative in the Greek. 22. For ike elect's sake. Those days of distress should be shortened on ac- count of the Christians (Isa. 1. 9), who are God's elect, " whom He hath chosen" (Mark), and whom He will always regard. If those dreadful hor- rors should not be stopped before their natural time, none of the nation could be kept alive. The pestilence, fam- ine, and war, would have swept them all away. (Compare Abraham's prayer for Soc'om, "for ten's sake," Gen. 18. '&&,) 23. Tlien if any man, &c. As the Jews looked forward for a Messiah, as a temporal Prince and Deliverer, they could easily be imposed upon by false pretenders at such a time. Here was a warning against any such who should arise and claim to be the Christ — lor the Messiah had already come. 24. False Chris'} and false prophet 's. Such persons did arise, and led many after them. They even pretended to work miracles. Josephus says they were magicians and sorcerers. Their deceptions wero so plausible that they wonders; insomuch that, if* ii were possible, they shall de- ceive the very elect. 25 Behold, I have told you before. 26 Wherefore if they shall say unto you, Behold, he is in this desert ; go not forth : Behold. he is in the secret chambers , believe it not. 27 For as the lightning 1 co meth out of the east, and sh\. neth even unto the west; so shall also the coming of the Son of man be. W Jno.10.23,29. X Zec.9.14. LU.17.24.&C would have prevailed with the Chris- tians — if it had been possible — to draw them from their faith in Christ. 25. / have told you before — that is, beforehand, that they might mark the prediction in its fulfilment. 26. In the desert. This was the plan. The impostors announced that Christ was in the desert, and sought to draw the people out. Josephus, though a Jew, and an enemy of Christianity, and not intending to verify the Scripture, speaks of such. -" Many impostors persuaded the peo- ple to follow them into the wilderness, promising to work miracles there"— '•one led out thus 4,000 men." IT Secret chambers. The word means, properly, a store-house, or treasury, and so any private chamber. It is here spoken of the Temple chambers, where they actually looked lor the appearing of these false Chris/s. They were warned against all this device. 27. As the lightning. The true Christ should come, but sudc.enly and manifestly as the lightning. He could be known by His works. The coming, here refer * immediately to the visitation of Je.usalem — and the language is so constructed, as to in- clude also His final coming for tne destruction ot the world. H "27*8 east. The Roman army entered Judea A- D. 33] CHAPTER XXIV. 245 28 For y wheresoever the car- cass is, there will the eagles be gathered together. 29 Immediately after the trib- ulation of those days shall z the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens a shall be shaken. y Job 39 30. z Is 13.10. Eze.32.7. Am.5.20. Ao 2 20. Re.6.12. a 2Pe.3.10. at the east, and carried its conquests westward. This may be hinted here. 28. For wheresoever. This explains the coming of Christ. It should oc- cur in accordance with established laws, so as to have its explanation in the circumstances. When the peo- ple's iniquity was full, and in the lulness of time He should come. And not more naturally did eagles and vultures appear in that country, wherever dead carcasses were cast out in the field, than the coming of Christ in judgment should occur just where and when the guilty transgres- sors spoken of were found, and when the circumstances were suited. See Job 39. 30. It was more than hinted also, that the Jewish nation were the carcass soon to be a prey for the Ro- mr.ii eagUs. 29. The tribulation of those days. The same as alluied to in vss. i9, 21 and 22. The days here intend- ed, are those of the siege in which these tribulations shonld be suffered. Mark has it, ''In those days after that tribulation." IT The sun shall be darkened, &c. This is figurative language. Changes should occur in the government, and ruin should fall upon the cities of the nation, that should be like the putting out of the sun and moon. Fifty years later, under Adrian, occurred the overthrow and complete extirpation of the Jewish people, when they were sold as slaves, and mteriy driven out from the land af their fathers. Luke adds other paiticulars Similar language 30 And then sha ] appear the sign of the Son of man h in heaven : and then shall all the tribes of the earth mourn, and c they shall see the Son of man coming in the clouds of heaven, with power and great glory. 31 And he shall send his an- gels x with a great sound d of a trumpet ; and they shall gathei b Da.7.13. Re. 1.7. c c.16.27. Mar.13.26. Lu.22. 69. 1 Or, icit/i a trumpet and a great voice d lTh.4.16. is found in Isa. 13. 9. 10, where the destruction of Babylon is spoken of — and this very destruction of Jerisa- lem is foretold by Joel 2. 31, 3. 15, in the same language. There should be a destruction of their ecclesiastical and civil state, and of the rulers of them both, as well as of their chief cities and of the nation. This actu- ally took place. And the language further looks to the final judgment and the universal catastrophes ol that day. H Powers of tlie lieavens. See Deut. 4. 19 — all the host of heaven. 30. The sign of the Son of man. The manifestation and open display of His coming (Luke 17. 30). It I shall then plainly appear, as by a standard raised in the clouds, that He has come. This alludes to the prophecy in Dan. 7. 13, from which the Jews had expected a visible ap- pearance of the Messiah in the clouds He attaches the correct meaning: tc that language which they had mis taken. IT And then shall all tht tribes of the earth. This is applicable both to the people of Judea. in that judgment — and to the world at the final day (Zech. 12. 12). IT Mourn The word means to beat the breast in token of sorrow. It cccurs in Rev. 1.7. 31. And He shall send His angels. This shows the care that shall be had to the welfere t f God's people As thev are His elec , His chosen, -n t . with the wicked ; but their deliver- He will choose t'i defend and deliver them. They shall not sutler harm 240 MATTHEW. [A. D. ;>3. together h*.s elect, e from the four winds, from on?: end of heaven to the other. 32 Now f learn a parable cf the fig-tree : When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh : 33 So likewise ye, when ye shall see all these things, know that it l is near, even e at the doors. 34 Verily I say unto you, This e Zee. 14.5. /Lu.21.29. 1 Or, He. g Ja.5.9. ance shall be certain and manifest. This was also fulfilled in the gather- ing of the Gentile church by the trumpet of Gospel messengers. See Rev. 2. 1, where the minister is called " the angel of the church of Ephesus." This is also applicable to the last judgment day. See Matt. 25. 31, 32. Christians who are here called Christ's elect, or chosen ones, shall be gathered from the four winds — that is, from the four quarters of the globe (see 1 Chron. 9. 24. Ezek. 37. 9). None of them shall be overlooked. 32, 33. A parable. This was spoken to show the nearness of these events, fo far as they relate to the destruc- tion of Jerusalem. The disciples had asked of the time in vs. 3. Here is a parabolical answer. The sprouting of the fig-tree and the putting forth o f leaves would show that summer is nigh. So you can even now observe the indications of this event being near — that is, the destruction foretold, or, as Luke has it, " the. kingdom of God (21. 31) is nigh at hand" — His coming with power and glory. These tokens which He had given them, should shew that it was even at the doors. 34. This generation. (See ch. 23. 36.) A generation of men is under- stood to cover a space or thirty to forty years, which was the time that elapsed before the city was destroyed, or about forty years. Lest t jey should put oft the' evil day, He assured generation shall not, pass till all these things be fulfilled. 35 Heaven h and earth shall pass away, but my words shall not pass away. 36 But i of that day and hour knoweth no man, no, not the angels of heaven, but my Fa- ther only. 37 But as the days of Noe were, so shall also the coming of the Son of man be. 38 For as in the days that were h Ps.102.26. Is.51.6. i Zee. 14.7. lTh.5.2. them how imminent was the destruc- tion which should come upon their land, and that there were none of these things which people then living should not experience. This does not forbid an extension of the prophecy to the last judgment day. For the language has a secondary reference to that event, and that alone exhausts the meaning. The judgment imme- diately referred to, should o«°cur with- in that generation. Some, as John the Evangelist, doubtless lived to see these things come to pass. The last judgment is substantially passed upon all at death. 35. Heaven and earth, &e. God's immutability is beyond the steadfast- ness of the natural world. This lan- guage is proverbial. Nothing seems more permanent than the solid earth. So we say a thing shall not occur while the world stands, or the world shall pass away sooner. See Matt, 5. 18. The material world shall finally pass away; but God's words shall not pass away or all. God's truth cannot possibly fail. " Yea, let God be true, but every man a liar." 36. Knoweth no man. This is to declare, in the strongest language, that the precise time in unknown. Mark adds, " neither the Son," that is, as man. It is utterly hidden from human knowledge. 37. As the days of Noe. Here He likens His coming, to the judgment that occurred in the days of INoai. by A. D. 33.] CHAPTER XXIV. 24? before the fljod, they were eat- ing and drinking, marrying »nd giving in marriage, until j the day tliat Noe entered into the ark, 39 And ki.ew not, until the flood came, and took them all away ; so shall also the coming j Ge.6.2. the flood. (Noe is the Greek.) Their coming destruction should be equally sudden and surprizing to the unbe- lieving Jews, as also the final coming to j adgment should surprize the un- believing world. 38. For. The people in Noah's time, though so abundantly forewarn- ed, were giving attention to worldly things, and indulging in common gratifications up to the very day of the flood, as though nothing would cccur. See 1 Pet. 3. 20. 39. Knew not — the real truth of the case, until they experienced the de- struction. So far did they persist in their wilful ignorance and unbelief— and so it should be with the Jewish nation. 40. Tlien shall two be in the field. So Christ's coming whether to the Jew- ish nation then, or to the world here- after, should overtake men at their accustomed avocations, and so it should break up connexions with- out a moment's warning — and so, the providence of God should dislin- guisk, and take one and leave an- other, sparing His people, and sweep- ing away the wicked from their side. The doctrine of distinguishing grace is here also taught. 41. Al the mill. Mills among the He- brews were driven by the hand ; and two persons, commonly women, were employed in the operation. It was laborious work, and belonged to the lowest maid-servants. See Job 31. i(y The mill itself consisted of two Circular stones, commonly two feet m diameter, and half-a-foot thick. The lower is called " the nether raill- st'tnr" Job 41. 16, which was fixed firmlv to the flooi or ground, while the upper was turned upon it, by a ing of the Son of man be. 40 Then shall two be in the field ; the one shall be taken, and the other left. 41 Two women shall he grind* inqf at the mill ; the one shall be taken, and the other left. 4$ Watch k therefore ; for ye k Lu.12.39,40. Re.3.3; 16.15. stick or handle — one of the women turning it half round — the other driv- ing it the rest of the way. As the n2- ther stone had an elevation in the cen- tre, Avhich fitted in a corresponding hole in the upper stone, the corn was ground by the revolutions, and can\j out at the etl^es. 42. Watch therefore.. All this W?" calculated to make them watchful an* I anxious. <,) 129. Transition to Christ's finai coming at thk day of judgment Parables — Ten Virgins, The fm Talents. Matt. Mark. I Luke. I Joun. 24.43-51 25. 1-30 ! »48 MATTHEW. I \. D. 33 know not what hour yoi r Lord doth co mo. 43 But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. 44 Therefore be ye also ready : for in such an hour as ye think not, the Son of man comcth. 45 Who then is a faithful and wise servant, whom his lord hath made ruler over his household, That our Lord here makes a tran- sition and proceeds to <«peak of His final coming at the day of judgment, appears from the fact, that here the parallel reports of Mark and Luke end, and that which in Luke is par- allel to this paragraph (Luke 12. 39), has obvious reference to this final coming at the last day. And that it has here the same reference is apparent from the subsequent warn- ings, and their intimate connexion with Matt. 25. 31-46. See Robinson's Harmony — Notes. The destruction of Jerusalem was a proper emblem of the dissolution of the world, and the warnings which had just been de- livered in reference to impending na- tional judgments, would naturally lead to a caution against a more awful surprize by His coming at the final day. 43. But know this. As with a man whose house is robbed, he would cer- tainly have watched, if he had known the hour when it would be, so every one that is overtaken by Christ's coming, if he had known the time of it would have watched. There is really every motive for watchfulness; and here is exposed the folly of that man who does not watch, mi rely be- cause he does not know thi* time. This would rather be a re.:.- on for beeping constant watch — and this is njgfc by our Lord in the next verse. to give them ' meat m due sea« son? m 46 Blessed is that servant, whom his lord, when he cometh, shall find so doing. 47 Verily I say unto you, that he shall make him ruler n over all his goods. 48 But and if that evil servant shall say in his heart, My lord delayeth his coming : 49 And shall begin to smite his fellow-servants, and to eat and drink with the drunken ; l Je.3.15. VI C. 13.52. n c.25.21. 44. Be ye also ready. That is. be fully prepared, so as not to be taker by surprize — because death will come without warning, even as a thief. 1 Thess. 5. 2. 2 Pet. 3. 10. Rev. 3. 3. A deathbed is no place for preparation. And none can count on having timely notice. Commonly we find that men are called to eternity in most unex- pected times and ways. See Luke 21. 30; 12. 3G. 45-47. Who the%. This duty :i vigilance and diligence is illustrated by the case of a servant in his mas- ter's absence. A faithful servant looks out for the master's return, and acts in his absence as though he were there, or would any moment appear. A wicked servant takes advantage of the delay, and abuses his trust. The good servant is rewarded by his mas- ter's increased confidence. The evil servant represents the careless pro- fessor or minister, who acts as though God would not see him. or call him to account. These acts here men- tioned indicate dishonesty and cruelty — worthy of severest punishment. Professing Christians or ministers may act so unfaithfully, when they forget their Lord and His promised return. IT Wise- discreet — prudent 1T II -us hid (I — family of servants. Provisions were distributed nionth- ] y. 50. When he lookethnol for him. Be- A. D. 33.] CHAPTER XXV. 219 50 The lord of that servant shall come in a day ■ when he looketh not for h'rn, and in an hour that he is not aware of. 51 And shall 1 cut him asunder, and appoint him his portion with the hypocrites : there p o lTh.5.4. Re.3.3. 1 Or, cut him pC 25.3 cause he has forgotten his Master. and nas not believed that he would soon return, and so has given him- self up to sinful pleasure. V Day and hour — are here used, to denote the suddenness. It might occur the next hour of this day, as easily as the next day. 51. S/iatt cut him asunder. A most severe punishment. It was some- times practised. (Daniel, ch. 3. 29. 1 Sam. 15. 33.) And the term is used here only to show that the retri- bution will be of the severest kind. Unfaithful servants of God, ministers or members, who take such advan- tage, and so abuse their trust, shall have the most dreadful doom. IT With the hypocrites. This is to show that hypocrisy is the foulest crime; and that all hypocrites shall dwell in everlasting torment; "all liars snail have their part in the lake that burnetii with fire and brimstone." \Rev. 21. 8.) IT Weeping and gnash- ing of teeth, — is a phrase often used to denote the bitterest agony and con- vulsions of pain and rage. (See Matt. 8. 12, note.) Death to each oi us is the same as Christ's coming, r or at death we are separately judged. \nd from this passage we learn how vise it is to be prepared now, so that vhenever death may come we may »e ready. Observe, (1.) Christ's second com- ing is purposely concealed as to the precipe time, and they who presume to fix its date, go counter to the ex- press warning of God. Our business is to be ready, and count practically in our living, that it may come immedi- ately. As of the form >r coming, we are to reckon thai " he end of all shall be weeping and gnashing of teeth. CHAPTER XX V. THEN shall the kingdom of heaven be likened unto tec virgins, a which took their lamps, and went forth to meet the bridegroom. 13 a Ps.45.t4. Ca. 6.3,9 2Cor.ll.2. b Jnu.3.29. things is at hand," and by faith, we are to consider it " nigh, even at the doors." It will burst upon the woild, in the midst of other calculations. (2.) Christ's coming to us, in death and judgment will be the most sudden — requiring the utmost readiness. (3.) It' we knew just when He will come to us, in death, and could know the very date, we should be watching now. (-JL) The professed servants of Christ are blessed only as they are watchful and faithful, looking for, ana hasting unto, the coming of the day of God. They who make His delay to be slackness, and live like the careless world, must have their portion with the hypocrites. (See 2 Pet. 3. 9.) CHAPTER XXV. 1. Then shali the kingdom of Jieavcn, &c. This parable is now introduced to enforce the duty of watchfulness, to warn against declension, and to show the danger of neglect. He had spoken of His coming in judgment upon their city and nation, and then He had passed to speak of His final coming. IT The kingdom oj heaven, here refers to the results of the Christian economy among men, and the closing up of means of grace at the end. Christ's relation to the Church is compared in Scripture to the marriage relation, and symbolized by it. (Matt. 9. 15. Rev. 21. 9. Ephes. 5. 25-32.) This parable refers to the circumstances attending the final consummation, when Christ shall come to be glorified in His saints, and admired in all them that believe. Al- lusion is here made to the Jewish cus- toms at a wedding. The bridegroom was the newly married husband. AS- 250 MATTHEW. [A. D. S3 2 And 5 five of them were wise, and five were foolish. 3 They that were foolish took their lamps, and took no d oil with them : C Je.212-9. C.22.10. d Is. 48.1. ter the marriage feast, which occu- pied a week, the husband, with the children of the bridechamber, led the bride to his own home. (Ps. 45. 10.) She is accompanied from her father's house by her young friends and com- panions, while others of these (the virgins here), at some convenient place, meet and join in the procession, and enter with the rest of the bridal company into the hall of feasting. There were usually ten for this cere- mony. This number was the num- ber of completeness among the Jews. Where there were " ten men of leis- ure." a synagogue might be built. IT Lamps. As this was done com- monly at night, they had lamps or torches — a bunch of rags wound thick- ly round the end of an iron rod, and dipped in oil, was the common torch. TT The bridegroom. By this is meant the Lord Jesus Christ, whose coming is here illustrated, with its re- sults, when the New Jerusalem shall come down from heaven as a bride adorned for her husband. 2. Wise, &c. Some were wise enough to take oil, and others fool- ish enough to neglect it. These two classes represent the faithful and unfaithful professor — the one prepar- ed for Christ's coming, the other un- prepared. 3. Took no oil. Whatever is mere- ly outward in the Christian profes- sion, is the lamp; whatever is inward and spiritual, is the oil in the vessel. Oil is in the Scripture a standing symbol of the Spirit. (Exod. 30. 22- 33. Zech. 4. 2, 12. Acts 10. 38. Heb. 1. 9.) They should have taken oil, because their torches were of no use without it. They had only a show of preparation, b Jt no substance ; lamps without oil, or a form of god- liness without ti e power. They had rather ^ocjl xu d His coming in 4 But the wise took oil e in their vessels with their lamps. 5 While the bridegroom tar- ried, they all slumbered * and slept. e- Uno.2.20. / VTh.5.6. the day-time — for this life — -or had a religion for this world and for the demands of society, with no refer- ence to death or the judgment. There are many such, who have made no substantial or adequate preparation for Christ's coming at length and at night. 4. Tne wise. True Christians, who made suitable and special prepara- tion for Christ's coming, and had re- garded His coming as needing a spe- cial provision — as not in the com- mon course ol things, and as requir- ing the spirit in them — these had graces of the Spirit, and good hope through grace. They who prepare for the future are wise, that they may be always prepared — ready at all times for whatever may occur. 5. Tarried. That is, delayed to come. He did not come as soon as some had expected. They had only a day-time provision in fact — only for this wurla — not for the deep night — the hereaftel — the midnight of death and judg- ment. IT Slept. This represents the time — as now at length the night, and not the day — the future, and not the present — when, as in a city at midnight, the populace have put aside the business of the day, and are asleep; and now, only, this special coming is the great concern with the church. This is the ground-work on which the picture is painted. It is Christ's coming, as that ultimate event that shall come at length — be- yond all other things; not as other secular comings — in the day— but at night, as needing the most special preparation — lamps and oil, trimmed and burning — that were not needed if this had bee^ a common matter, oj provided tor by natural morality IT All slumbered and slept — not they all, as though speaking of the virgins — but "all," sleep — the night. A. &. 33.] CHAPTER XXV 251 6 And at midnights there was a h cry made. Behold, the bride- groom cometh : go ye out i to meet him. 7 Then all those virgins arose, and trimmed their lamps. 8 Ar.d the foolish said unto the wise, Give us of your oil; for g Re. 16. 15. h lTh.4.16. z Am.4.12. Ward (View of the Hindoos, v. 2. p. 29), describing the parts of a mar- riage ceremony in India, of which he was an eye-witness, says : " After waiting two or three hours, at length near midnight, it was announced, ' Behold the bridegroom cometh, go ye out to meet him.' All the per<- sons employed now lighted their lamps, and ran with them in their hands to fill up their stations in the procession. Some of them had lost their lights and were imprepared, but it was then too late to seek them, and the cavalcade moved forward." 6. At midnight. This was the cus- tom, to have a crier go before the bridegroom, and give notice aloud of his coming. Sometimes part of the retinue ran before and gave the pub- lic tidings. This is done by Death, the last messenger. We know not when we shall hear that cry. We can be prepared to meet the Lord, only by embracing His offers, and accepting His gospel for our hope, and getting all our supplies of grace from Him. We must prepare now, if we would be ready, and we must be ready be- fore we are called, because then, we are obliged to go whether prepared or not. Concerning the second com- ing of Christ, it belongs essentially to the doctrine that the lime be unknown and uncertain, so that there may be this constant and ever-increasing mo- tive to watch, because we know not the time. 7. Then. When the call came, all were anxious to have their lights burn. The most careless begin to examine their hopes and preparation u last, but often find their lack, no- our lamps are gone l out. j 9 But the wise answered, say- ing, Not so ; lest there be not enough for us and you : but go ye rather * to them that sell, and buy for yourselves. 10 And i while they went to buy, the bridegroom came ; and 1 Or, going out. j Lu. 12.35. fc Is. 55.1,6. I Am.8.12,13. until it is too late. The best need U trim their lamps, examine their hopes, and refresh their faith in Christ IT Trimmed. The hand-lamp was naturally small, and would not con- tain a supply i'or many hours' burn- ing. The margin reads, lamps " going out " — needing to be constant- ly watched and replenished. The trimming implied two things-— the infusion of fresh oil, and the remov- ing whatever had gathered round and was clogging the wick. 8. Give vs. The foolish now saw their deficiency. They wanted oil now, because they must go, and they applied to their fellows ; but the best furnished had no oil to spare. They needed all they had for their own use So the unprepared sinner finds he has nothing that will do for the trying hoar. He calls upon Chris- tians, but they cannot give him grace, nor pardon, rioi hope. God alone can give saving grace; men cannot con- vert their fellow-men. The wise have nnt grace ercugh for themselves and others. " If the righteous scarcely be saved, where shall the ungodly and the sinner appear T' 9. Go ye rather. The dying dinner must be directed for pardon to Christ alone. The wise virgins gave Chris- tian counsel, though they could not give oil ; they directed to Christ and the means. 10. While f/iry went to buy. Th ; s they had put off till" it was too late : verify- in? vs. ?,3, ch. 24. If they had known beforehand just when He would come, thev would have looked to their lime- ly preparation. These that wen ready were the wise who had oiL 252 MATTHEW. A. D. 33, they that were ready' went in with him to the marriage : and thu door was shut. m 11 Afterward came also the other virgins, saying, " Lord, Lord, open to us. 12 But he answered and said, m He.3.18,19. Re.22 11. n c.7.21-23. He. 12.17. True Christians, who have supplies in Christ, are prepared, whenever their summons may come. If they have repented, and have laid hold on thu hope set before them, they are ready. IT The door was shut — be- cause the marriage company had en- tered to the marriage, that is, to the celebration or wedding party, that took \ lace in the bridegroom's house, after the ceremony and festal week. We are not sure of having any other sea- son than the present, for this great, momentous work. 11. Afterward came. They had not obtained oil; but, knowing ho w their extremity, they came to plead for mercy on general grounds. But though God is Love, He has express- ed His Love to sinners in the gospel plan, where the door of grace stands open in Christ (Jno. 3.16). It Lord, Lord. The impenitent often cry out for mercy when it is too la*e — when they have so long cav ; a and neg- lected, that their r ^ cometh as des- olation, and "^eause they cannot lay hold of the hope — they can only cail in vain (Prov/l. 28). 12. / know you not. I do not own or acknowledge you. They are not recognized as believers. The good shepherd knows His sheep, and as they also always know Him, this is as much as to say, Ye never knew me. 13. Watch therefore. Be on your guard — looking out for his coming. — that is, lor His summons at death, and His coming to you in judgment. The reason is, that you know not wnen He shall come to you with a call to eternity. You know not the day, nor can you be secure even of the hour ol the day : for in an hour you may be cat ofl out of robust health. To Verily I say unto you, I ° knew you not. 13 Watch J 1 therefore, for ye know neither the day nor the hour wherein the Son of man cometh. 14 *|[ For q the kingdom oj Hit. 1.13. p C.21.42,44. Mar. 13.33,35. Lu.21.36. q Lu.li* 12.&C. be ready, you must be a true Chris- tian : loving, believing, and following Christ, and resting on Him alone for salvation, as he is offered to you in the gospel. The only certain plan for being ready on that day, is, to be ready every day — and unreadiness for that day is without a remedy. In the marriage of the King's Son, the un- furnished guest could get admission, and could be thrust out. It referred therefore to the church on earth. Here, the reference is to the church in heaven — into which nothing un- holy can enter, and where they go no more out. This parable shows the mistake of those who make Christ's coming a mere social melioration. Infidels make it a mere matter of the day-time — a high state of advance- ment in society — a consummation of civilized culture. But it is beyc~ul the day, and past all common changes It belongs to the hereafter. Observe, (1.) There are those who go out to meet the Bridegroom, professors of religion in the church, who have no grace in their heart* These are they who have lived with- out thinking of the night of death, or considering well their latter end — anc religion has been to them a matter ol very inadequate preparation Nc new heart — no new conduct — no watching — no prayer. (2.) Such find their deficiency and lack when it is too late. Only the prepared, whe have been truly changed — who havt embraced Christ, and watched for His appearing — are saved. (3.) The life- less, careless professor may awake tc anxiety and earnest seeking at last, and may call on ethers for help, l at in vain. He may seek for a good hope but with perverted views anJ A. D. 33. CHAPTER XXV. 253 heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. 15 And unto one he gave five 1 talents, to another two, and to another one : to every man ac- l A talent is 18~\. 10s c. 18.24. false calculations, he is in danger of being overtaken in his alarm by the judgment ! 14. This is not the same parable as the one recorded in Luke 19. 12, though many of the terms are sim- ilar. That was spoken in the house of Zaccheus, this on mount Olivet. The last parable brought to view the possi- bility and danger of a. false profession, having lamps without oil. This pur- sues the subject, and shows the duty of active service in Christ's cause, and the reward that awaits the faithful, as well as the doom that must come upon unfaithfulness. There they are watch- ing for Him — here they are working for Him. IT As a, man By this, is represented our Lord. His servants are His disciples who profess to fol- low and serve Him — more especially His ministers — and to them He de- livers his goods or property, that is, the interest of His cause on the earth, and their powers of usefulness. Chris- tians are entrusted with the concerns of His kingdom, and for this end. they have the gifts of the Spirit. Ephes. 4. 8. We are not to be idly waiting the time of His return, but are to be ac- tively and usefully employed for Him. IT Far country. They were to look beyond the present temporal state. He was not to come in a tem- poral kingdom, nor immediately was His great final coming to occur. He would extend and expand their views. Those who think that the end of the world is to be at a given time. as next year or month, become dis- racted in their appropriate religious fluties. They do not lay plans for long and laborious work. IT His scon servants. Slaves of masters, at that time, were often allowed to use 22 cording to his several al>*lity: * and straightway took his jour- ney. 16 Then he that had received the five talents, went, and traded with the same, and made them other five talents. r R.j.12.6. 1Coi.12.4,&c. Ed Ml. their masters' money in trade, and were to bring him in a share of the profits. IT His goods — his property 15. " Talent" now has come to sig- nify any mental endowment or faculty whatever — for these are the gifts that are to be accounted for. Time, wealth, reputation, intellect, and calls, are all talents which we are bound to improve. A talent of silver was, at largest calculation, fifteen hun- dred dollars of our money. Here the five talents are meant to signify the largest share of gifts and means of doing good- and this includes also the highest stations in the church. He gave them different sums to take care of and employ — that is, different stations to fill, and different gifts to use — powers of body and mind, means of grace and goods. IT According to his several, ability — that is, each one's ability is his talent. Religion does not make all men alike, nor put them in the same circles, of society. But each has his own measure of tal- ents to improve, and this is all that is asked of any one. The one-talent men in the church, who bury the goods they have, are guilty. 1T Straight- way — immediately. None could com- plain of inferior gifts, for they were fairly distributed, and no account waa asked for more than each had receiv- ed. Men receive all that they have of natural and spiritual, and temporal gifts, from God alone, for who ma- keth us to differ from another, and what have we that we have not re- ceived (see 1 Cor. 4. 7). The mastei has a right to expect from us all a profitable ei aployment of all we have and are. in advancing tbs interests of His cause, which arc entrusted to. us. 254 MATTHEW. [A. D. 33 17 And ikewise he that had received two, he also gained other two. 18 But he that had received one, went, and digged in the earth, and hid his lord's money. 19 After along time, s the lord of those servants cometh, and reekoneth l with them. 20 And so he that had received five talents, came, and brought S C.24.48. t C. 18.23,24. 16. The faithful servants doubled their means, by a useful occupation of them. We get more graces — more means of doing good — and we gain more for Christ's cause, in pro- portion as we are faithful in the use of what we have. We shall find sure iirecti»n in God's Avord for the use of our means in His service. If a man has property he should wisely employ it in promoting true religion among men. So if he has time, or any other talent, he should use it in serving God. And whatever religious oppor- tunities he has for increasing in knowledge and grace, he should dili- gently improve. 18. He that had received one. Those who have received but few gifts and graces are in danger of pleading ex- cuse on this ground. But he should have put these to some profitable use. It was only this one talent that he was responsible for. Hence he could not plead his small ability or opportunity. Many will do nothing because they cannot do more. Many think them- selves excused because they have not hs many talents as others. But it is ' according to what a man hath, and not according to what he hath not," that. God demandeth (2 Cor. 8. 12). The Lord requires fidelity in the little as well as in the much. 19. After a long time. Though the master long delays. He will come at last. Concerning this subject, see 2 Pet. 3 ch. IT Reekoneth with them-. Makes a fit?al settlement of accounts ;see ch. 18. 23). Christ will come at last to *he Inal judgment (Rom. 14- other five talents, saying, Lord, thou deliveredst unto me five talents ; behold, I have gained besides them five talents more. 21 His lord said unto him. Well done, thou good and faith- ful servant : thou hast been faithful over a few things, I will make thee ruler u over many things : enter thou into the joy of thy lord. U Lu.12.-M; 22.29; Re.3.21. 10. 2 Cor. 5. 10). "We must aP appear before the judgment seat of Christ." The Lord will come tc reckon with us in death. 20. Five talents more. He hat gained this by trading (vs. 16) — fr, active and careful employment of his. talents. IT / have gained. It was the servant's industryapplied to God's property. The faithful servant ac- knowledges God's grace in himself. " Thou deliveredst unto me" &c. (vs. 20). And yet he rejoices in the day of Christ that he has not run in vain, neither laboured in vain (Phil. 2. 16). This that he has to show is not his desert, but the results by God's grace. As Paul, " What is our hope or joy, or crown of rejoicing 1 Are not even ye in the presence of cur Lord Jesus Christ, at His coming V (1. Thess. 2. 19.) " I— yet not I, but Christ liveth in me." 21. Faithful. Dutiful — having aimed to do one's duty. I will exalt thee to higher stations, and to the use of more abundant gifts (Rom. 2. 7). Such do rest from their labours and their works do follow them (Rev. 14. 13. IT Joy of thy lord, i. e., the enter- tainment provided on occasion of their lord's return, to which the faithful servants were to be admitted as the highest token of his favour. This re- presents the reward of faithful Chris- tians. They shall enter into the joy of Christ upon His mediatorial throne, sitting with Him there, and sharing His bliss. "To him thai overcometh, will I grant to sit with me in my throne, even as I overcamo A. D, 33.] CHAP'IER XXV. 255 22 He also that had received two talents, came, and said, Lord, thou deliveredst unto me two talents : behold, I have gained two other talents besides them. 23 His lord said unto him. Well done, good and faithful servant : thou hast been faithful over a few things, I will make thee ruler over many things : enter thou into the joy of thy lord. 24 Then he which had received the one talent, came, and said, Lord, I knew thee that thou art and am set down with my Father in his throne" (Rev. 3. 21). " Here we have a few drops of joy which en- ter into our bosoms, but there we shall inter into joy, as vessels put into a sea of happiness." — Leighton. Among the Romans, the master's inviting his slave to sit down with him at table, did constitute in itself an act of manu- mission — henceforth he was free. Henceforth I call you not servants but friends (John 15. 15. Luke 12. 37. Rev. 3. 20). 23. The master will reward men not for their works, but according to their works. " According to the deeds done in the body," shall all be judged. These two received the same appro- bation, and virtually the same reward. 24. Then. This one came reluct- antly, and last of all. H I kneiu thee, &c. He meant to say by this, that the master demanded more of him than he had any right to require, as if a man should look for a crop from a field which he had not sown, or should look for clean grain where he had not strawed or scattered the chaff. IF Strawed. This was the process of fanning, to cleanse the grain from the chaff (chap. 3. 12). He pleaded his inferior gifts, and poor opportunities. There was. a show of humility in this. But at the bottom of his exsuse, was his false view of an hard v man, reaping where thou hast not w sown, and gath- ering where thou hast not strawed : 25 And I was afraid, x and went, and hid thy talent in the earth : lo, there thou hast that is thine. 26 His lord answered and said unto him, Thou wicked j and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed : 27 Thou oughtest therefore to v Job 21.15. w Je.2.3i. x Pr.26.13. Ke.2l a y Job 15.5,6. C.18.32. Lu. 19.22. Jude 15. the character of God. ff An hard man. Severe — hard-hearted, requiring bricks without straw (Exod. 5. 7). " They who know thy name will put their trust in thee." 25. He pleaded that God called to a labour for which He gave no abili- ty ; and so he feared Him. tf J was afraid. So utterly false were his views of the master, and of his own duty. He had the spirit of bondage. The legal spirit that looks upon God as an exacting master, and does not see His grace, will always bury its talent. He was afraid lest by em- ploying the one talent in business (so small a sum), he might lose it, and so incur the severity of this harsh master. There are none who have no means of usefulness committed to them — and that obscure station which they occupy is honourable. The blame is in not serving God according to what we have. But this servant laid the blame of his unfaith- fulness upon God. IT That is thine. He claimed to be strictly honest, and to be dealing justly with God. But it is proved against him. Such a slavish fear of God, and such un- worthy views of Him as He is iu Christ, must lead to all infidelity. 26. Slothful — indolent, lazy' He is her? called " wicked and slothful, 1 for h s indolence was sin'ul, and led 256 MATTHEW [ A. 1>. 3d. have put my money to the ex- ( changers, and then at my coming I should have received mine own with usury. 28 Take therefore the talent from him, and give it unto him which hath ten talents. to sin. He was charged only with neglecting his duty. But for this we are justly condemned, because it is a contempt of God, and a neglect of our best interest. " How shall ye escape if ye nkglect so great salva- tion " (Heb. 2. 3). Mere neglect of Christ, or mere indifference to reli- gion is as certain of perdition as open sin itself, because the only way of escape is despised, and contempt is thrown upon the very grace of God. •' Inasmuch as ye did it not" (vs. 45). IT Thou knewest. This is spo- ken in retort, taking him up at his word. " Thou, knc 'west ?" Thouought- est therefore" " Out of thine own mouth will I judge thee. (See Job 15. G.) If you did know me to be such as you say, you should on this very account have been careful to serve me. 27. Exchangers — money-dealers — bankers, who allowed interest for the use of money. Very high rates of interest were paid tor money by the ancients. Why did he not put out the money to such use, if he was afaid of using it in business 1 And especially if he was afraid of a strict and harsh dealing from his lord, this would have been the natural course to take. His lord did not recommend this, but thus condemns the man on his own showing. He might have known that lawful in- terest or usury would be demanded by a severe master. This was his inconsistency. Sinners in all their excuses are grossly inconsistent with themselves. They plead their ina- bility yet they do not pray (as :hey are urged to do) for /reater ability, nor do they honestly em- ploy their common powers, or use Hit means From those Christians 29 For 1 into every ( ne that hath- shall be given, and he shall have abundance : but from him that hath not shall be taken away a even that which he hath. 30 And cast ye the unprofitable Z c.13.12. Mar. 4. 25. Lu.8.18; 19.26. a Lu.ia 42. who have few means and small op- portunities, God demands earnest- ness, prayerfulness, and growth in grace. IT With usury — with in- crease, or interest, as the word usu- ry signified in the old English. 28. Take therefore, &c. The money was taken from him because he had made such bad use of it, and shown such contempt of the master. It was given to him that had ten tal- ents, as pan of his rev/ard for his eminent improvement. The good snail be raised as high as the wicked are cast low. Dives' mea- sure of good things is taken away from him and given to Lazarus. The slothful servant claims to have giv- en back all that he got as in strict- est justice. But not so. The law al- lows a rate of interest that can be claimed, equally with the principal. The just return would have been at least the original sum with interest added. The man who despises his talent from God, forfeits it, and shall be stripped of it at length. 29. Every one that hath. (See notP Matt. 13. 12.) A disposition to im- prove his talents is here meant. The man of one talent had it not — fo.' he buried it — he put it to nc use, he only seemed to have it. To him that hath to purpose shall be given an increase, and he shall have abundance. But from him that hath not, with such a disposition for im prorement, shall be taken away eveL the talents which he neglected ano misimproved — " that which he seemetn to hare." If we neglect the time and opportv lities given us of God, we may expect to be cast off beyond the reach of mercy (Heb. 6. 7). 30. Outer darkness. This is always the opposite to the brilliant festivities A. D. 33 ] CHAPTER XXV. 257 servant into outer darkness : b there shall be weeping and gnashing of teeth. 31 1i When « the Son of man shall come in his glory, and all the holy angels with him, then b c.8.12. c Da 7.13. Zec.14.5. C.16.27; 19.28. Mar. 1.38. Ac.l.ll. lTh.4.16. arm.1.7. Jude 14. Re. 1.7. cf the faithful, to which they are ad- mitted, as to an entertainment — while outside, all is utter darkness -sin and misery. The parable of the virgins and this of the talents would seem to meet two different but common cases in the ihurch among professed disciples. The foolish virgins were over bold and presumptuous. This one-talent-man, was suspicious and backward. The former counted the service easy and themselves safe ; within reach of full preparation at any time. The latter regarded the Master as one not able to be pleased. The former repre- sent a class that need to be urged and plied by the alarming motives. Strait is the gate (ch. 7. 14). Let a man deny himself (16. 24). The latter represents such as need the spirit of adoption, instead of that other spirit of bondage. Rom. 8. 15. Heb. 12. 18, 22, 24. Observe, (1.) We are to work for Christ as well as to wait for Him. (2.) Christians have very different talents entrusted to them for His service. Some have very many en- dowments and opportunities and means — others have very tew. (3.) Those of moderate means and powers are the great majority, and it is of utmost consequence that such feel their high responsibility, and that every one be brought into active and faithful service. This would give prosperity to the churches. (4.) T/'ie joy of our Lord, is our common in- heritance. " If we suffer with Him we shall also reign with Him." There r. fellowship of service here — and | partnership of glory hereafter. (5.) j Viisiaken views of God are at the j aottom ol unfaithfulness in the church. -22* shall he sit upon the throne of his glory : 32 And d before him shall be gathered all nations ; and he shall separate e them one ficm another, as a shepherd f divide th his sheep from the goats : d Ro.14.lU. 2Cor5.10. Re. 20.12. e Ezj. 20.38. c. 13.49. /Ps.73 52. Juo. 10.14,27. Chiefly the legal spirit — the spirit of bondage and a lack of the spirit of adoption — which fails to apprehend the grace of the gospel, leads to a hi- ding and burying of the talent. Suck are the inactive, backward, and sloth- ful servants. (6.) God claims an im- provement of what we have received. The slothful will be cast off: to oth- ers He gives the increase. § 130. Scenes of the Judgment day Third day of the week. Matt. I Mark. I Luke. I Jolin. 25.31-46 I I I 31. When the Son of man. From the parables in regavd to final retribu- tion, He now passes to describe the judgment day — the scenes — the par- ties. The Son of man is Christ. This is a title which Christ generally applies to Himself, and it expresses His glorious Humanity — the mystery of His Divine and Human natures It occurs often in connexion with something that expresses His proper Divinity. So here, " in His glory,'" in His proper authority and majesty as Governor of the universe and Judge of all. To Him is given " the authority to execute judgment, be- cause He is the Son of man" (Jno. 5, 27). This authority as Mediator, is the throne of His glory. This makes Him the proper Judge. IT The holy angels, as distinguished from fallen angels (Jude (J), are attendants of His majesty. IT All nations. All man- kind every where, that have ever lived. John 5. 28, -J9. The Jews had a notion that the Gentiles would form no par; in the resurrection. " For *ve must all appear before the judgment seat of Chris., that every one nav receive the things done in nis buoy*' 858 MATTHEW. [A. D. 33 33 Ana he shall set the sheep oit his right * hand, but the goats on the left. 34 Then shall the King say unto them on his right hand, Come, ye blessed h of my Fa- ther, i inherit the j kingdom fc prepared for you from the foun- dation of the world : g He.1.3. h Ps. 115.15. i Ro. 8 17. lPe. 1.4. j lTh.2.12. Re 5.10. k lCor.2.9. He. 11.16. (2 Cor. 5. 10). " He hath appointed a day in which He will judge the World." We shall be there at that day. ir Separate them. This He will do, because they are of different characters — as the sheep in a flock are different from the goo's — and are divided on that account. This is an allusion to the practice of shepherds in early times, to keep the sheep and the goats in different flocks. By the sheep, are meant true Christians. Christ calls Himself the Shepherd, and He has a flock. " He calleth His own sheep by name, and leadeth them out." John 10. 3. By the goats are meant the wicked. He will know the characters of each, because He is the searcher of hearts. Wicked chil- dren shall be separated from their pious parents on that day, and so they shall remain apart for ever. 33. On His right hand. This de- notes the favour and protection of the Sovereign and Judge. (Psalm 110. I.) "Sit thou at my right hand." Only those who are followers of Christ shall be set there. The goats or wicked shall be placed on the left hand, which denotes the place of re- jection and condemnation. 34. The King. This refers them back to the Parables, where in the character of King He had set forth Himself. The Lord Jesus Christ is King of Kings (Rev. 19. 16. Psalm 2. 6). He must be God, as well as man. The righteous are called •• blessed of the Father," as chosen and called from eternity, and given to Him by the Father (John 17. 6), audi now approved by Him, and ad- 35 For i I was an hungered, and ye gave me meat : I wag thirsty, and ye gave me drink : I was a stranger, m and ye took me in : 36 Naked n and ye clothed me : I was sick, and ye visited ° me : I was in prison, p and ye came unto me. Ms.547. Eze.18.7. w lPe.4 9. 3Jno.5. n Ja.2. 15,10. o Ja.1.27. p 2Ti.l.l6. He.13.2. mitted to glory. The earnest expec- tation of the creature waiteth for the manifestation of the sons of God." Salvation is all of grace. IT In- herit trie kingdom. This is to take possession of it, as heirs take posses- sion of their estate. IT Prepared for you. It was made ready long before- hand. It ^as provided* for them and intended to be theirs. It did not come to them of chance or of their own su- perior goodness — or of their sovereign will — but of God's free choice, '• ac- cording to the election of grace." (Rom. 8. 29-30. 1 Pet. 1. 2.) And this was ordained in God's gracious pur- poses. IT From the foundation of the world — that is, from all eternity. Comp. Ephes. 1. 4, 5. This points back before the world was, to a found- er, builder, designer of it. The same God wrought their salvation. Thia shows that on God's part their salva- tion is all of grace. No man deserves it — none can have any claim — and if He has chosen to save some, and sohas sent Christ into the world, none can complain, for it is a. free gift — and He can do what He will with His own (Matt. 20. 15). Besides, while it is of free grace on God's part, it is shown to be according to their works. With- out holiness no man shall see God. These acts of charity and friendship were in great estimation among the Jews, though confined to their kin. 35. For I was an hungered, &c They nad a tender regard for Him. and for His cause, and improv« ed the means and taiems entrusted them. Favours shown to His per Dk „le regards, and will reward as fa- A. D. 33] CHAPTER XXV. 250 37 Then shal the righteous answer him, sayii g, Lord, when saw we thee an hungered, and fed thee/ or thirsty, and gave thee drink ? 38 When saw we thee a stran- ger, and took thet in ? or naked, and clothed thee ? 39 Or when saw we thee sick, or in prison, and came unto thee? 40 And the King shall answer vours shown to Himself. " These my brethren" He calls them (vs. 40). Christ and His children are one. (John 17. 21.) " Pure religion and undented is this." James 1. 27. 36. Naked— that is, badly clothed. IT Ye visited — more literally, looked after. 37. Then shall the righteous. They were only amazed at such a notice of their meanest services. They could not have thought that small favours shown to the obscurest Christian would be mentioned at the judgment to their praise. They could not have thought that Christ would consider it as done to Himself in person. The true Christian is always humble, and feels himself unworthy of God's fa- vours. God will praise him, where he would be silent. 40, The least of these my brethren. The most insignificant of His follow- ers are His brethren (Mark 3. 35). because they do His will, and are His brethren also in tribulation. To do a kindness to His disciples is to do it to Him, because they are one with Him (Matt. 10.42). So with inju- ries. Saul persecuted Him thus. (Acts 9. 4.) VV? should help the hungry, and thirsty, and stranger — we should attend and supply the naked and sick and imprisoned, as we are able. And especially should we regard the wants of Christians in distress, tor we are to *■ do good to all men, especially to them that are of the household of faith" (Ga.. 0. 10). These things can be done . r jr Christ's sake — that is, and say unto them, Verily I say unto you, Inasmuch q as ye have done it unto one of the least of these my brethren, ye have done it unto me. 41 Then shall he say also unto them on the left hand, Depart r from me, ye cursed, into 8 ever lasting fire, ' prepared for the devil and his angels : 42 For I was an hungered, and q Pr.19.17. Mar. 9.41. He.6.10. r Lu.13.27. s c 13.40,42 Re.14.11. t Jude 6. Re.20.10. out of hearty love to Him. and a de- sire to do good to others because they are His — or because He requires it. Kindness to the poor is not always a sign of grace in the heart. To please Christ it must have His will and His service for the motive, ' for without faith, it is impossible to please HiJi.' (Heb. 11. 6.) 41. Depart from me — that is, from the presence and favour of Christ They are cursed — that is, condemned, and not acquitted, nor blessed. They must dwell, that is, have their home, in everlasting fire. This trrment was prepared, that is, made ready be- forehand, for the devil and his angels — that is, for fallen spirits, and all the wicked who are "the children of the evil one." (Jude 6. Rev. 12. 8. 9.) The wicked must dwell with all the apos- tate and vile beings in the universe, and their torment must be indescriba- bly awtiil. It must be real and in- evitable, for the devils are already under the condemnation. And it must be eternal. It is expressly said to be everlasting. " Gather not my soul with sinners." (Ps. 26. 9.) Fi'ri was the common image of punish- ment to the Jews, expressing severest suffering with all that is loathsome and outcast — as in the valley of Hin- nom. Note — Matt. 5. 22. The fulness of the idea cannot be given in lan- guage — and it cannct be found out any more than " the worm that never dies." Isa. GO. 24. IT Prepared foi the devil, &c. Some have argued hence that it was not prepared fun fittC MATTHEW. [A. D. 33 ye gave me no meat : I was thirsty, and ye gave me no drink: 43 I was a stranger, arid ye took me not in : naked, and ye clothed me not : sick, and in prison, and ye visited me not. 44 Then shall they also an- swer him, saying, Lord, when saw we thee an hungered, oi athirst, or a stranger, or naked, sinners. Bat Judas went " to his own place." (Acts 1. 25.) They to whom Christ is a stone of stumbling and a rock of offence are not more truly dis- obedient, than inheritors of a doom whereunto also they were appointed (1 Pet. 2. 8)— "and all liars shall fiave their part in the lake," &c. Rev. 21. 8. The force of the lan- guage therefore is, that the left hand company should inherit the doom of fallen angels, and go to that torment which is already entered on by lost spirits — who are, " for an example, suffering the vengeance of eternal fire." (Jude 6, 7.) 45. One of the lead of these — that is, those on the right hand. The wicked will be condemned, for not serving Christ in His cause, or in His people — as the man of one ta- lent was condemned for what he neglected to do. If omission of duty is enough to send men to perdition, how shall they answer for the sins committed 1 The actions of the wick- ed shall be brought forward in the final day to vindicate God's judgment, and to show that they cannot answer a word. That every mouth may be stopped. Rom. 3. 19. What vast crowds shall be compassed by such terms, of all grades of morality ! 4C These shall go away. These in- divi uais on the left hand just com- manded to depart from His presence and flavour shall go into everlasting vanishment. So saith Christ the Lamb '—the Judge ! It is into punishment, or torment, inflicted on them for crime, that '.hey are to go --called or sick, or in prson, and diu not minister unto thee? 45 Then shall he answer them, saying. Verily I say unto you, Inasmuch u as ye did it not to one of the least of these, ye did it not to me. 46 And v these shall go away into everlasting punishment : but the righteous into life eter- nal. U Zec.2.8. Ac.9.5. v Da.12.2. Jno.5 -29. " the lake of fire." (Rev. 20. 14.) This punishment is everlasting. The word is the same in the Greek that is ren- dered eternal in the next clause. So that if the life eternal means eternal life, this everlasting punishment means punishment that is ever- lasting. The word is used forty- four times in the New Testament in the phrase, " everlasting life." or " eternal life." It is used frequently in phrases kindred, as. " everlasting covenant." Heb. 13. 20. " Eternal inheritance." Heb. 9. 15. " His eternal glory" (i.e. God's, which cannot be finite). 1 Pet. 5. 10. " Eternal salvation." Heb. 5. 9, &c. And it is used quite as distinct- ly, seven times, in phrases like these: " everlasting punishment" — " eternal fire." Jude 7. " Everlasting destruc tion." 2Th. 1.9. And that it can mean nothing less than eternal, without end, is proved from its use in Rom. 16. 26, " The commandment of the Ever- lasting God ;" and in Heb. 9. 14, of God the Holy Ghost, " the Etfr- nal Spirit." If the Divine Existence is eternal, so will be the wicked's doom. As the punishment of the wicked will be eternal or everlasting, so also will be the joy of the right- eous. They enter into the joy of their Lord. vs. 21. This eternal 'life God hath given to us, in His Son. 1 John 5. 11. Christ is the author of eternal salvation. (Heb. 5. 9.) The life in- cludes all that is opposite to the death of the wicked. It is perfect and eter- nal holiness and happiness in God's presence. " Seeing we lock or such things, we should be diligent, thai we & D. 33] CHAPTER XXVI. 261 CHAPTER XXVI. AND it came to pass, when Jesus had finished all these sayings, he said unto his disci- ples, 2 Ye a know that after two days a Mar 14.1, &c. Lu.22.1,&c. Jno.l3.1,&c. maybe found of Him in peace, with- oufspot, and blameless" (2 Pet. 3. 14). Who <.f us shall dwell with everlast- ing burnings ? lsa. 33. 14. Observe", (1.) Christ, who is now neglected and rejected, will come to judgment, in inconceivable majesty and glory — " the great white throne " — " all the holy angels." (2.) Mere morality will not be enough at His bar. There are men who have wlwre- of to glory, but not before God. A mere negative religion — a barren profes- sion—a faith that is without works — will not be accepted there. (3.) The righteous will be surprized at their good deeds being mentioned — and the wicked at their omissions being taken into account. How mistaken are the multitude in regard to God. How tbe men of fairest morality must be confounded on this plan of trial. How shall ye escape if ye neglect so great Salvador. (4.) Christ" is on earth now, in His church, as truly as He was here in the flesh. (40.) (5.) The righteous are children of God, and the wicked are children of the devil. (6.) The doom of the wicked will be eternal as the bliss of the righteous, or the existence of God. (1.) The righteous will have their smallest good works mentioned by Christ. (8.) There is no middle, or moderate doom. They who are not absolutely welcomed and reward- ed, will be absolutely cast off and de- stroyed for ever. CHAPTER XXVI. § 131. Thr Rclers coxspire. The Sipper at Bethany. Treachery of Judas. — Fourth day of the week. Bethany. Jerusalem. Matt. ! Mark. > Luke. ! John. 26. 1-16 ! 14. 1-11 (22.1-6 1-2.2-8 On the four h day of the week, the is the feast of the passo\er, and the Son of man is betrayed to be crucified. 3 Then assembled together the chief priests, ..and the scribes, and the elders of the people, chief priests and others, after delibera tion, came to the formal conclusion to seize Jesus and put Him to death. 1. When Jesus had finished, &c. These sayings had been preparatory to the closing up of His ministry. And the final scenes are now coming on. 2. The feast of the passover. Tuis was the great festival among the Jews, in celebration of their deliver- ance from Egypt, when the destroying angel that slew the Egyptian first- born, had passed over the houses of the Israelites marked with blood, ana they escaped from Pharaoh. Exod. 12. This was associated in the type, and to be associated in the fact with a greater deliverance of God's people by the blood of Christ. This joyous festival lasted seven days. In Luke and elsewhere, it is called "the f 'ast of unleavened bread," because .he people were forbidden to allow any leaven, or fermented food or yeast, in their houses during this time. Exod 12. 18. IT The Son of man. Here again Christ calls Himself by this name, as belonging to this narrative of His humiliation, and of His media- torial work. IT Is betrayed — is about to be betrayed, or surrendered by treachery. Here the idea of His death by foulest means, even by vio- lated friendship, is associated with all their ideas of the passover. as a memorial of deliverance. Sinners are delivered from death, onlv by the sacrifice of Christ. Observe this mosf definite announcement now of His coming death — the mode of it. and the means by which it shal be brought to pass. The mode is crucifixion- the means is betiaval by a friend. 3. Here is noted, at the same time a. conspiracy of the Sanhedrim an4 MATTHEW. | \. 1>. 53 ways with you; but e ms ye have not always. 12 For in that she hath poured this ointment on rny body, she did it for my burial. 13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her. e John 14.19; 17.11. though spiritually He would be pre- sent with them always. 12. It was so timely, because (as He new declares) it would serve for a burial anointing, though Mary knew it not. And it was not thought extra- vagant to lay out large expense upon the dead body, for its anointing and embalming. (Christ cannot be present bodily in the sacrament of the Supper.) Nicodemus (John 19. 39) brought a hundred pounds weight tor Christ's emoalming. It was no loss therefore, in respect of the poor (vs. 11), nor of the disciples (Mark 14. 7), nor of the woman (vs. 13), nor of Christ (vs. 12). Christ here further warned of his death as so near. 13. This gospel — which Christ preached, and which was destined to be promulgated throughout the world. This narrative, He says,should go with the narratives of His sufferings and death, as a memorial — lor the remem- brance of her — to celebrate this act of piety. It should show what true Christian devotion will do for Christ, as well as what Christ has done lor us. This has proved true. The scripture is inspired by God, and eve- rything is told by Divine direction. Three of the evangelists havf : record- ed this account of Mary. 14. Then. This rebuke of Judas for his interference with Mary's pie- ty, prompted him to plot for the be- tiayal of Christ, though it was not the sole impulse. He was urged on oy his covetousness and worldly am- bition. U To the chief priests. Luke ad As, " and captains" — or leaders of 14 1" Then one f of the twelve, called Judas Iscariot, went unto the chief priests, 15 And said unto then, What will ye give me, and I will de- liver him unto you ? And they s covenanted with him for thirty pieces of silver. 16 And from that time he sought opportunity to betray him. /c.10.4. g Zec.ll. 12,13. C.27.3. the temple guards — heads of the watch. He went to bargain with them. He may have heard of their meeting together (vs. 3) at that time, and for the purpose of taking Christ and putting him to death. 15. Deliver Him, — hand Him over. Such a proposal directly fell in with their wishes, and the objects of their meeting. It does not seem to have been their plan, but that of Judas. They wished to take him and kill Him (vs. 4), but they had planned to defer it. lest it might raise a tumult at the passover. This hastened the work. IT They covenanted — literally, they placed (in a scale), weighed or paid: bargained and agreed at once. Mark says, " promised to give him money" — to pay him the amount when the deed was done. IT Thirty pieces of silvci — or shekels. This was the price of a slave. Exod. 21. 32. And this is probably the ground on which the sum was fixed. The amount is com- puted at fifteen or sixteen dollars ( ? \, The prophecy was also fulfilled (Zech. 11. 12), "So they weighed for my price thirty pieces of silver." So was every minute particular the same as had been foreseen and predict- ed. Nothing in the death o; Christ was without design or calculation If the stive/ -pieces were numbered be- forehand, why not the souls that should be saved ? 16. To betray Him — to deliver Him over to the chief' priests, by treachery The opportunity sought was '■ the ab- sence of the multitude." Lufcp 22. %). Observe, (1.) A man without lie A D. S3.] CHAPTER XXVI. 205 17 IT Now h the first day of l/.e feast of unleavened bread, the disciples came to Je- wedding garment. A slothful ser- vant — a foolish virgin — a hypocrite is nere. Under a pious pretence was concealed the most base malignity. He was a (kief (John 12. 6) — a frui- ter — a murderer of Christ — and yet the frsonsrir of the twelve ! Our being in the church does not make us sate — but our being in Christ. (2.) He who talks of loss upon Christ, is him- self the son of perdition. He who thinks farty dollars too much to waste on Christ's anointing, will take six- Kteen dollars to betray Him to death ! (3.) Behold the depth of human de- pravity! Judas, who had lived with Christ, and had seen His miracles, and had ranked with the apostles, and must declare Him innocent at last, could hand him over to a cruel death, for the paltriest price. (4.) Tempta- tion to sin is no excuse for sin, no mat- ter how strong it be — no matter if by Satan himself. Judas volunteered to betray Christ. It was his own pro- posal to the chief priests. Sinners act willingly in yielding to temptation, and this is the condemnation. (5.) Those who are in danger from temp- tation, should mark the dreadiul lengths to which they may be carried, if they yield at all. They should re- sist at the onset. And while we resist we should pray. ' lead vs not into temp- tation.''' And we have the promise, "Resist the devil and he shall flee from thee." (6.) Money is a snare. They who set their hearts upon it, fall into "many foolish and hurtful lusts, that drown men in destruction and perdition." § 132. Preparation for the Pass- over. — Fifth day of the week. Je- ruszlem. Bethany. Matt. I Mark. i Luke, i John. Bfj. 17-19 I 14. 12-16 I 22. 7-13 | 17. Feast of unleavened bread. It was so called, because, as the bread had not time to be leavened when the Lord appeared for their deliverance 23 sus, saying unto him, Where wilt thou that we prepare for thee to eat the passover ? out of Egypt, they baked unleavened cakes out of the dough. (Exod. 12. 39.) And so, bread made with leaven or yeast, was strictly forbidden during the least. The feast lasted from the 14th to the 21st (evening to evening), and the evening of the 14th was called ihefrst — the fermented things having been removed during the day. (Exod. 12. 6, 15.) This feast was called the Passover, because, at that time, the paschal lamb was slain and eaten, in commemoration of their deliver- ance ih Egypt. Luke says, " the day of unleavened bread, in which the passover must be killed." Thus, the lamb was also called " the passover ; M as Christ says, " This is my body.'' They were wont to keep the least* in companies — a family or two together. The houses in Jerusalem were thrown open, for the immense crowd from ail th» land. How remarkable a com- pany was this of the twelve, with the Master, in a guest-chamber, or spare room. The least took place in the month Abib, which is our April Alter the usual washings or purifica- tion, the master of the family, or chief guest, proceeded to give thanks , after which, the first cup of wine was partaken by all present. Then camp the washing of hands, with a bless- ing. JNext came the provisions lor the table — bitter herbs, unleavened bread, the lamb roasted whole (no bone broken), and the sauce. Then another thanksgiving, taking an lerb and dipping it in the sauce, to eat it with all present, (vs. 23.) The table was then removed, from be- fore the master of the feast only, who rehearsed openly the deliverance from Egypt. (1 Cor. 11. 26. Exod. 12. 17; 13. 8.) Then the second cup of wine was filled, and the question was asked by the children (Exod. 12. 26, 29), to which the master of the feast would respond, as the dishes were re- turned — repeating Ps. 113 and 114. Then the second cup of wine' was 2fili MATTHEW. [A. D. ,«. 18 And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand ; I will keep partaken, after the usual blessing. Then followed the blessing for the washing of hands, and a second wash- ing took place. (John 13. 4, 5, 12.) Then he took two cakes and brake one of them, and, with the usual form, blessed ttie bread. The bread was then iistributed, saying: " This is the bread of affliction, which our fathers did 2al in the land of Egypt;" — instead of which, Christ said, " This is my body broken." Then all ate, such as chose dipping their portion into the eauce. (vs. 23. John 13. 26.) The master next blessed God, and ate of the paschal lamb, in which the whole company joined. Then the third cup was blessed and drank, called " the tup of blessing." (2(5, 27. 1 Cor. 10. IG.) And this was followed by thanks- giving for their fathers' deliverance, for the covenant of circumcision, and for the law of Moses. Hence, at this cup the Saviour said, " This cup is the new testament," or covenant. A r °urth cup was then usually filled, and a song or hymn sung. (vs. 30.) The Jews were to remember at this feast, their deliverance, in the destruc- tion of the firstborn in Egypt, when they were passed over — and their de- parture out of the land of bondage. The iamb slain at the passover, re- presented Christ, " the Lamb of God." A room for the feast was necessary to be prepared, and it could be had, for the houses in Jerusalem on this great occasion, were always thrown open to the public. 18. Into the city. Jerusalem was the city by eminence, among the Jews. The festival was kept there by law. The paschal lamb must be slain by the priests at the temple (Ezra G. 20), and each company received it slain, from their hands, tor the solemnity. ■-- IT To sitvh a man. Mark and I Luke say, ' there shall meet you a man." Lu ke adds, '■ wiien ye are en- ded into the city." This, like the I the passover at thy house with my disciples. 19 And the disciples did as Jesus had appointed them : and case of the ass tied (Matt. 21. 2), showed the omniscience of Christ. They were to identity the man by such a coincidence which none but a Divine mind could foresee. Luke says that Peter and John were sent. They must needs be impressed with the lact,that the Master knew, beforehand, all the minutest particulars. Their faith needed all strengthening for the trial at hand. IT The Master saiih. The man was probably a disciple. U Mil time. That which He had called His hour. He had oiten said, " Mine hour has not yet come." In John 7. 6, 8, this word is used in the same sense as here. J ' My time is not yet come," and " not yet full come." 19. They made ready. They obtain- ed the lamb and all the articles ne- cessary for keeping the feast. The room was 'bund furnished and pre- pared (Mark 14. 16). Our Lord par- took the passover on the same night in which He was betrayed. This was His last meal with His disciples, the regular and ordinary paschal supper of the Jews, on the evening after the 14th day of Nisan. But this introduced the festival of unleav- ened bread, which lasted seven aays. This is what John refers to (13. 17). the feast, or rather festival (eoprij), of the passover. (See Numb. 28. 1G, 17.) This is distinct from the paschal supper, but from not noticing thf terms, has been confounded with it The passage in John 18. 28, mighi seem to decide that on the day of the crucifixion, the paschal supper had not yet been eaten. But as the term " passover " was often used to include all the feasts and festivals appertain- ing to it, and especially the festival of unleavened bread, and as here, there is nothing to restrict the sense to the eating of the paschal lamb, it ia warrantably taken in the wider sense. (See Luke 22. 1. Matt. 2G. 2. John 2. 13.) There were other paschal a. r. u^.j CHAPTER XXVI. 267 they made eady the passover. 20 Now when the even was come, he sat down with the twelve. 21 And as they did eat, he said, Verily I say unto is it I ? you, that one of you shall be- tray me. 22 And they were exceeding sorrowful, and began every one of them to say unto him, Lord, sacrifices connected with the passover, but less public. Special daily saeri- 6ces were appointed for the seven days — and there was a voluntary pri- vate sacrifice — a festive thank-offer- ing. It is observed that in the phrase, ' the preparation of the passover," John 19. 14, the word irapacKsvtf (pre- paration) refers, as elsewhere, to the Jewish sabbath, which actually occur- red the next day after the crucifixion. It was at length employed as the term for the whole sixth day of the week, or Friday. It was the weekly napaattv* or s^oaaBiiaTov that John referred to. (See Robinson's Harmony. Note&.) PART VIII. The Fourth Passover. Our Lord's Passion and the ac- companying events until the end of the Jewish Sabbath. Time — two days. $133. The Passover Meal. Conten- tion among the Twelve. Even- ing introducing the sixth day of the week. Jerusalem. Matt. . Mark. . Luke. , John. 26.20 I 14. 17 1 22. 14-18, 24-30 | 20. The even. Between 3 o'clock and 9 was the time for killing the lamb, called also, between the evenings (Excd. 12. 6) in the Hebrew.—— *T The twelve were the apostles. tf Sat doicn — literally, reclined, as was the posture at table. (See Exod. 12.3,4, as to the number who generally ate the feast together.) Though the passover was at first eaten " stand- ing," the posture was afterward changed to reclining, as a token of rest and security. Luke record the contention of the twelve at this urne, and our Lord's instructions to them, at the same time. S 134. Jesus w ashes the feet of his dis- ciples. Same evening. Matt. | Mark. i Luke, i John. | 13. 1-20 §135. Jesus points out the Traitor. Judas withdraws. Same evening. Matt. I Mark. i Luke. i John. 16.21-25 I 14.18-21 | 22.21-23 | 13.21-35 21. Qw. of vow shall belt ay vie — " which eateth with me." John Bays, " Be was troubled in spirit." He knew who it was, as He knew all the particulars with utmost exactness, because He was God as well as man, 11 knowing all things that should come upon Him." (John 18. 4.) Still He did not conceal Himself, because He designed to die, and for this cause He came unto this hour. The eternal purposes of God are accomplished thus by wilful and wicked men. (Acts 2. 23.) " Him being delivered," &c. 22 This was the most definite an nouncement of His death, in the dia- bolical manner of it, and they were sorr\ — " exceeding sorrowful " — on ev ery account — both that He should die, and that it should be by such means. That it should be by any one of them, amazed and overcame them. Like innocent men, the whole eleven were agitated, and not knowing what they were to be left to, began to in- quire most earnestly. It was worse for one of them than for any other, because they had seen His miracles and character, and had professed the closest attachment to Him. One of them knew who the betrayer was, and he, Judas himself, was the last to inquire about the guilty person. MATTHEW. [A. D. 33. 23 And ho answered and said, » He that dippeth his hand with me in the dish, the same shall betray me 24 The Son of man goeth as it is written i of toim : but wo i Ps.41.9; 55.12-15. j Ps.22. Is 53. 23. He that dippeth, &c. The Jew- ish mode of eating was to take the food from the dish with the hand. Spoons and knives and forks were not then in use. This reply oi our Lord was intended to designate the betrayer. He sat near the Lord — John on one side, and Judas on the other, as is supposed. Peter beckoned to John that he should ask the Lord who the traitor was; aid Christ, it appears, gave a most distinct sign (John 13. 26) : " He it unto that man by whom the Son of man is betrayed ! it had been good for that man if h«> had not been born. 25 Then Judas, which betrayed him, answered and said, Master is to whom I shall give a sop when 1 have dipped it." This was from the thick sauce, made of dates, figs, rai- sins, vinegar, &c, and prepared to re- present the clay which their fathers used in Egypt in making brick. (Set vs. 2, note.) That Judas was present at the passover meal appears from Luke 22. 21 : " The hand of "him that betray- eth me is with me on the table." But that he was not present at the Lord's Supper, appears from John 13. 30. 24. Goeth as it is written, &c. Luke " as it was determined." All the steps in the course of our Lord, even through the betrayal and through death, were appointed and prophesied. It was not of chance, nor without design. This was. all in the Divine intention, and it was eternally pur- posed so to be ; and so all the results of this atoning sacrifice were pur- posed. He was delivered up to die by the determinate counsel and fore- Knowledge of God. (Acts 2. 23.) This was spoken for their consola- tion, who were already so agitated, and would soon be so overwhelmed. How consoling to view all our afflic- tions as ordered by the wise and good counsel of our God. How important to behold God's eternal purposes in all the steps and issues of Christ's death. (A?ts 4. 27, 28.) Christ's death was foretold in Isaiah, &3d chap. Dan. 9. 26, 27. &c. IT But ten u%l* that man. Let him be accursed- ll was none the less criminal, because it was predicted, or because it ful- filled God's purposes. It was so great a cri«ne, because it was the treachery of a professed follower and friend — it was against the purest be- ing that the world ever saw— it was for the meanest objects and from the lowest motives — it was against great- est light — for he had seen His mira- cles, and hart heard the heavenly tes- timonies of His being the Son of God. Jesus knew perfectly (John 6. 64) what Judas was about to do. But He made no attempt to escape. He showed no fear. He came on earth with a full understanding of all He was to suffer, and He was prepared to meet it. He was ordained to suf. fer all these things, to make espia'.ioc for sinners. (See Luke 24. 26, A D. 33.1 CEIAPTER XXVI. 26Q jsitl? He said unto him. Thou hast said. 26 IT And k as they were eat- k lCor.U.23,&c. :< Oughtnot Christ" &c.) This shows the dreadful nature of sin, that requir- ed such a sacrifice for atonement. IT It had been good for that man if he had not been bor?i— because in a lost eternity, he should for ever have occa- sion to lament his existence. This shows that his punishment would be eternal (see Luke 23. 29). This was a proverbial expression among the Jews. The Divine decree did not excuse Judas, because it neither forced him nor induced him to the act. 25. Then Judas. The wicked study concealment, and Judas was the last to say anything of the criminal, for he felt the crime in his heart. He had already engaged to betray Jesus. IT Master. Judas is remarked not to have called Jesus Lord. He asked this question only to escape singularity, for all the rest had now asked it. IT TIlou hast said, or, It is as thou hast said. Whether Judas now went out, or whether he ate the supper with the rest, has been questioned. He ate the regular paschal meal, but withdrew at the giving of the sop (John 13. 30), leaving Chri't and the eleven at the Sacramental Supper. The order of items in the narrative v/ill appear from § 133 to § 137. Matthew aims to bring out the connexion between Judas' conviction and the institution of the Supper. It was a most im- pressive transition. It will be seen from the sections 136 and 137 that Christ foretold the fall of Peter, &c, before proceeding to the solemnity. $ 13G. Jesus foretells the fall of Peter and the dispersion of the Twelve. — Evening introducing the sixth day of the week. Matt. I Mark, j Luke. I John. 26.31-35 I 1 1.-27-3 L I 22.31-38 1 13.36-38 §137. Iuf. Lord's Supper. — Same evening. Jerusalem. M?>^ \ Mark, i Luke. | hin. , VJS 26- 29 * 1 4.22-25 1 23 .19, 20 1 23* ing, Jesus took bread, and 1 blessed it, and brake it, and gave it to the disciples, and said. Take, eat ; this is my body. 1 Many Greek copies have, gave thanks. Observe, Christ foretold Peters fall, and His desertion by the twelve, before the Sacramental Supper. (See <) 136.) 26. As they wereeating, i. e., the pass- over. It was of the unleavened bread or cakes there used, that our Lord took lor the Sacramental Institution. IT Blessed it. The same is meant as in vs. 27, " Gave thanks." This was in conformity with the Jewish custom at meals (comp. Luke 9. 16. with John 6. 11). *J Brake it. As a significant type of His body, which should be broken on the cross. If This is my body. This form of ex- pression grew out of the passover forms. That feast was a memorial — and when it was asked in the ceremo- nies what these things meant, the method of reply was, " This is the body of the lamb which our fathers ate in Egypt." Not the same, but this is meant to represent and commemorate that. He could not have meant that the bread was His real body, because His body was present at the table breaking the loaf, and he was speak- ing and acting in person among them. Observe, too, He broke it after it was blessed, when Papists think it was transubstantiated. See also Exod. 12, 11. Gen. 41. 28. John 15. 1. 5. So Luke 22. 20, " Thiscnp is the new tes- tament in my blood." The bread re- presented His body, as an expressive emblem. " I am that bread of life," and broken, as- His body should be, the next da? bv the crucifixion. (See I Cor. 11. 23, 25.) This breaking ot bread in all after time, would vividiy call to mind His violent and cruel death, who ; - by wicked hands was cru- cified and slain " (Acts2. 23). Chris- tians can weep that they have slain the Lord. But they can also partake the emblems of their deliverance and subsistence, with joy — and so by faith they can feed upon II ,:n. 870 MATTHEW. [A. D 33 27 A.nd he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it : 28 F r this is my blood of the new testament, > which is shed ! Je.3l.31. 27. The cup. This was the pass- over cup, at the third filling— called 14 the cup of blessing" (see note on vs. £.) This cup was "taken after supper (ree Luke), that is, after the regular passover meal was gone through. The Jews drank wine at the paschal feast — and this wine our Saviour used as He found it, called " the fruit of the vine." Mark 14. 35. Jesus gave the wine to His disciples as He had done with the bread. IT Drink ye all. The Greek reads "all ye," in the p ! ural, referred to the disciples, and Dot possibly to the wine. 28. This is my blood — a sign or emblem of my blood. This formula occurs again from the forms of the passover feast. They praised God '.or the covenant of circumcision, and spoke of the cup as a thanksgiving for that covenant, and here the form is followed. " This is my blood of the new testament," or as the word pro- perly reads, " new covenant." In the old covenant made with the Jewish nation, the blood of the sacrifices was sprinkled (Exod. 24. 8. Jer. 31. 31- 33). His blood was shed on the cross, as His heart was pierced, and He died a sacrifice appointed of God. The blood is the life. Levit. 17. 14. He laid down his life. It pleased the Lord to bruise Him. Isa. 53. Sin- ners cannot be saved in any other way — for " other foundation can no man lay " (I Cor. 3. 11). The object of the Lord's Supper is, 1st, a memo- rial — " This do in remembrance of me." Ye do show the Lord's death till He come. 2d. A seal — " a sacra- ment whereby Christ and the benefits of the new covenant are represented, sealed and applied to believers." It is a perpetual ordinance in the church, o be observed by Christians till He come. I Qor. 11. 26. The friends of Christ should love to partake of it, for many for the remission of 29 But I say unto you, I will not drink henceforth of this fruit of the vine, until that day because it commemorates His love, and seals to them, through faith, the benefits of the covenant. It is the lively representation of Christ cruci- fied, and the nearest approach on earth to the Lamb. It is also His dv- ing ordinance — most important for the visible church, and most sacred to every follower of Christ. Here we feel His preciousness and our sins, and His amazing love to sinners, most deeply, as we are brought most close- ly in contact with the lively symbols, and with our living Lord. -IT Shed for many for the remission of sins. This ianguage refers back to John the Bap- tist's preaching, viz., the baptism of repentance for the remission of sins (Mark 1. 4), and this explains that. John heralded this new dispensation of Christ, which they professed to em brace, in his baptism. Yet that bap- tism looked forward to this plan of remission by Christ's blood. He preached Christ, through whom was to come this remission — and here it is announced and explained. " For without shedding of blood is no re- mission" (Heb. 9. 22). 29. / will not drink henceforth. He meant by this, to say that henceforth He should no more have to do witi. these ceremonies. They were about to have their accomplishment in His death, and the great future participa- tion with them would be in heaven, where they should enjoy together the blessings represented in this feast. There all the disciples of Christ will be with Him. If Fruit of the vine. (See Deut. 22. 9. Isa. 32. 12.) ■ If New, i. e.. different from that which they were then partaking. The term has the same force as in the phrases " new heavens and new earth," "all things new" " New Jerusalem" IF My Father's kingdom. This is something different frrm the comraoi) A. D. 33.1 CHAPTER XXVI. 271 when I drink it new with you in my lather's kingdom." 1 30 And when m Is.25.6. /hiase, kingdom of God, and refers to the final consummation in glory. Christ intimates the perfect fellowship and friendship in heaven, between Himself and His people. He shall sit down and feast with them, as a guest with them. Observe, (1.) This blood-shedding was for persons, not for things — " FOR MANY." (2.1 It Was IN THEIR room, not merely jor their possible ad- vantage. The term "for" in the Greek, means instead op (vvep) — as a substitute FOR many, that is for all His people. Luke has it, " which is shed for you." And this was His work and design, as announced by the angel at His birth. He gets His pre- cious name from this, " Thou shall call his name Jesus, for He shall save His people from their sins." (See John 17. 9. Ephes. 5. 2. Heb. 7. 27. Isa. 53. 10. Rom. 8. 33. ch. 1. 21. I John 4. 10.) " For even Christ, ouk passover, is sacrificed for us." (1 Cor. they had sang an v hymn, they went out into the Moui t of Olives. 1 Or, psalm. 5. 7.) Though this precious blood is of infinite value, and amply sufficient for all, as appears in the proclama- tions of grace, and the calls of the gospel which it brings, yet plainly Christ died not in the same sense for all. That some are saved and others not, is traceable to distinguishing grace, and to the sovereign purpose of God, and not ultimately to men's different choosings, because their will is not the sovereign power in salva- tion, but God's — " Born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (John 1. 13.) It cannot be man's will that renews, because it is his will that is renewed. " Thy people shall be willing in the day of thy power " (Psalm 110.3;. Hence we learn that all true believ- ers may apply to their full advantage the shedding of Christ's blood None else can do it. Let every believer ap- proach the table, and feel that satisfac* tion has been made thus for his sins. § 138. Jesus comforts His Disciples. The Holy Spirit promised. — Evening introducing the sixth day of the week. — Guest-chamber . % 139. Christ the true Vine. His Disci- ples hated by the World. — Same evening. § 140. Persecution foretold. Further Promise of the Spirit. — Same evening. § 141. Christ's last Prayer with His Dis- ciples. Same evening. 14l£. Departure to the Mount of Olives Matt. Mark. Luke. 26. 30, 14. 26 22.39 John. 14. 1-31 15. 1-27 16. 1-33 17. 1-26 18. 1 30. And when tficy had sung an hymn — or having hymned (literally). It was customary to commence the Pass- rwer service with singing or chanting Psalms 113 and 114, and to conclude the strvices wiih the 115th to the I18ih fiom the Scripture, in which noi only the events of the Exodus are commemorated, but there is a direct reference to the sorrows of the Mes- siah, and His resurrection from the dead. Observe that vs. 36 is a conti- nuation of the narrative, where they come to Gethsemane, at the foot of the Mount of Olives, passing out from the city. The foretelling of Peter's fall (vs. 31-35) should occur earlier in the narrative, viz., just before the Supper. See Harmony. Observe. " For the joy that waf set before Him He endured the cross, despising the shame" (H'rb. 12. 2\ 272 MATTHEW, [A . D. 33 31 Then saith Jesus unto them, All ye shall be of- fended because of me this night : for it is written, n I will smite the Shepherd, and the sheep of the flock shall be scattered abroad. T<) 136. Jesus foretells tub fall of Peter.] Matt. I Mark. I Luk* IJohn. 26. 31-35 I 14. 27-31 j 22 31-38 ! 31. Then saith Jesus. This was a direct and startling declaration of our Lord, which may have been called forth jy Peter's inquiry, " Whither goest thou %" (John 13. 36.) Or which more likely was brought sud- denly upon them." IT All ye shall be offended (that is, shall stumble, as the word means) because of me — on my account ; you will be staggered in your faith on account of my betray- al and delivery into the hands of my enemies. It shall prove an of- fence, or occasion of stumbling to you, that I, your Leader, shall seem to fall under the power of the wicked. IT For it is written. This refers them to one of their own prophets' predic- tions fulfilled in this event. Zech. 13. 7. This represents the Father as smiting Christ, the shepherd of His people. So Isa. 53. " It pleased the Lord to bruise. Him." The plan had the high- est authority, and His covenant was "with the Father. And as a substi- tute and sacrifice, He was accepted, and in Him the Father was well pleased. Now, when the time had come for Christ the shepherd to be smitten, the flock — that is, the disciples — would be scattered abroad, and would flee for fear (vs. 56). (See Ps ; 23. 1.) 32. But a/'er. This was to give them the strongest assurance of His actual rising .'rom the dead. Here was a positive appointment made lor a meeting after His burial and rising again. It was fulfilled. (See Mark 16. T Matt. 28. 16.) Galilee was the wxjt of His principal raimsuaticias. 32 But after I am risen igain, • I will go before you into Galilee. 33 Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended. 34 Jesus said unto him, Verily 33. Though all. This is the strong language. " Though all should be offended " (the word ' l mev" Ns added), meaning all the aposf> oeside, and all others. This if .uaracteristic ot Peter — bold, for^ ^id. fearless, hearty. He had strong ieeling, too much self- confidence, too little spirit of depend- ence. Such men are very likely to find themlseves weaker and worse than they had thought. "Let him that thinketh he v,tandeth take heed lest he fall." II Willi never. The phrase in the Greek is intensive — and " is used of that which in no way is or can be."— Winer. Luke records a warning that Christ gave first to Peter. " Satan hath de- sired to have thee', that he may sift thee as wheat." Still he went forward, and with all this forewarning he found himself the guilty man, before he was aware. The prediction had no- thing to do with inducing his wilful denial — it would rather have pre- vented it — nor did it alter the crime " Lead us not into temptation." 34. Before the cock crow. The day- break is here meant, commonly call- ed cock-crowing, though the cock crows also at midnight, which ac- counts for Mark and Luke reading, " Before the cock crow twice." This denial was thrice repeated (see vss. 70-74). He denied being a disciple of Jesus, and denied again and again any acquaintance with Him, or approbation of Him. Our Lord plainly foreknew all this, even in the nicest particulars, and hence, w« s^e His divinity. 35. Though, 1 should die with thee. This was the strongest form in which Peter could put his expression of con- fidence. It was a proverbial expres- sion. This shows us Peter in himself, A. D 33.] CHAPTER XXVI. 27* 1 say unto thee, that this night, before the cockcrow, thou shalt deny me thrice. 35 Peter said unto him, Though I should die wiL thee, yet will I not deny thee. Like- wise also said all the disciples. 36 IF Then p cometh Jesus p Mar.U.32,&c. Lu.22.39.&c. Jno.l8.1,&c. Observe. The strength of man is weakness. However positive we may be of our principles, we should never be above praying against temptation, nor above taking the warnings which Christ gives. Christians may fall into sin. but cannot fall away, for Christ, the Great Intercessor, prays for them, that fair faith fail ?i£^(Lu.22.52). $ 142 The agon t y in Gethsemane. — Evening introducing the sixth day of the week. Mount of Olives. Matt. I Mark. I Luke. I Joha. 26.30-46 I 14.32-42 I 22.40-40 I 30. Then cometh Jesus. John has it, "when Jesus had spoken these words," viz. the discourse to them, which he Dad just recorded (chap. 14-17 inclu- sive), encouraging them in the gospel — laying down the great practical principles upon which they should stand — opening the plan of His gra- cious economy, and promising them the Spirit — and concluding with the intercessory prayer. That interesting and parting address to them was marie probably before they left the room — " the guest chamber " — which is quite consistent with the general terms of vs. 30, where it is meant that they sung a hymn (according to the custom) and afterward went out to Olivet. They went out probably before midnisrht. John mentions that Christ's parting words were spoken before they crossed the brook Ce- dron. ThrB brook ran just under the city wall on the east, before rising the slope of Olivet, where Gethsema- Ue was. (See plate of Modern Jeru- salem.) John further mentions ("18. 2; that " Judas knew the place — for with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. 37 And he took with him Pe- ter and the two sons of Zebe- dee, and began to be sorrowful and very heavy. 38 Then saith he unto thern. Jesus ofttimes resorted thither with His disciples." It was not for con- cealment, but according to His known custom. His obedience unto death was purely voluntary. The place was hallowed, doubtless," to that band, for meditation, converse and prayer. IF Gethsemane. Matthew and Mark read, " a place" The term means •' a place of oil presses ," from two Hebrew words. John has it, u a garden ;" gardens were not allowed in the holy city. A cluster of eight old olives is still found on this consecrated ground of Christ's prayers and agonies. IT The disciples. He directed them to remain where they had entered, while He went on farther to pray alone. Luke says that He charged them to prav against entering into tempta- tion, and "was withdrawn from thern about a stone's cast." Matthew gives only the general narrative (22. 41), but speaks of His singling out three disciples and going on, and then withdrawing a short distance from these, to pray. TT Sit ye here. This same direction Abraham addressed to his servants when he went to sa- crifice Isaac (Gen. 22. 5). 37. Peter and the two sorts of Zrbe- dee, viz. James and John (Matt. 10. 2). These three our Lord had taken with Him before on rare occasions. We know not why. unless it was to pre- pare them, by special experience, lor special duties and sufferings, such as fell to their lot. They were chosen to accompany Him at the cure of the ruler's daughter (Luke 8. 51), and at the transfiguration. (Matt. 17 1.) IT Began to be sorrowful. He en- tered now into the special griefs ol 274 MATTHEW. A. I). 33 My ^soiU iy exceeding sorrow- I *ul, even unto death : tarry ye here, and watch with me. 39 And he went a lktle farther, and fell on his face, and r prayed, q Ps.lie.3. ls.53 3,10. Jno.12.27. r He.5.7. His approaching death, and it was as though they had just begun, though He had been a " man of sorrows." The context shows that He suffered now and was " very heavy " — oppres- sed and burdened. He had no sins of His own to make Him sorrowful, but He had assumed the responsibili- ties of sinners. He had undertaken to be " made a curse for us" Mark says, " He began to be sore amazed and to be very heavy." He bore the curse of sin — the weight of His people's condemnation lay upon Him. 38. My soul is exceeding sorrowful, &c. Here He broke out in an ex- pression of His inward agony. As yet all was quiet in the garden — no one had bruised Him — the mere dread of dying could not so have distressed Him, for martyrs have triumphed at the stake — but he was pouring out His soul unto death. (Isa. 53. last vs.) He stood already in the sinner's place, and hence, His exceeding sorrow of spirit. " even unto death " — reaching the measure of death sufferings before physical death came on. Observe, it was soul-sorrow unto death! IT Waf,ch with me. This means sub- stantially the same as Luke's lan- guage, " Pray that ye enter not into temptation" (22 40) ; yet, including, besides this vigilance and prayer for themselves, the idea of sympathizing with Him. He called for their live- liest interest. He was brought to that point of shrinking where He call- ed in their help. It was near mid- night. 39. A little further — that is, be- yond them — removing from the three Hisciples so as to be quite alone in His grief. Luke's words, " about a stone'* cast," refer to this IT Fell «n his face. Luke says, H 3 " kneeled down and prayed." But Matthew mention* this moie dis.ressed and saying, O my Father, if it be possible, let this cup 8 pass from me I nevertheless, « not as I will, but as thou wilt. 40 And he cometh unto the S c.20.22. t Jno.5.30; 6.3S. Ro.15.3. Ph.2.8. prostrate attitude which His prayer tcx*k, expressive of a most over- whelming wo. All these attitudes of earnestness and anguish He took. This was the natural ges- ture of his emotion U If it U possible. Luke has it, " If thou be willing." Mark refers it also to the Father's pleasure, and speaks of all things being possible with God. Here is the conflict and agony in the Re- deemer's breast, showing the extrem- ity to which he was bright, even to the point of shrinking! Here is His filial spirit under the heaviest suf- fering. Here it is proved how neces- sary it was that Chr&t should take this cup, and not only i.hat He should die, and none other, but that He should take this cup, and not another cup — even this cup of the curse i It was not possible that He should be released from this — for in this there was sub- stitution and expiation. "He hath borne our griefs," &c. IF Cup, or chalice. As a cup contains some- thing to drink, it is used to express a draught of bitter experience. IT Nevertheless. This he refers at last to the Father's appointment, and thus He defers to the Father's pleasure. It was not more import- ant that Christ should be voluntary in His sacrificial work, than that in Him the Father should be "well pleased " (Isa. 42. 21). This was ex- pressed at His baptism. " This is my beloved Son in whom I am well pleased." " It pleased the Lord to bruise Him. He hath put him to grief." (Isa. 53. 10.) "Thoushal make His soul an offering for sin * " The Lord hath laid on Him the ini- quities of us all." (Isa. 53. 10.) "A 1 body hast thou prepared me," lie says; and now, in the sacrifice the flesh that was taken in order tc lie. scarce- ly survives this ago iy ; and the hu A n 33. CHAPTER XXVI. 275 disciples, and finie,h them asleep, an.l saiti unto Peter, What ! could ye not watch with me one hour? 41 Watch, ' and pray, that ye ' enter not into temptation ; w U Mar.13.3o; 14.38. Lu.22.40. Ep.6.18. Re.16.15. V Pr.4.H,15. ID Re.3.10. man soul shudders and shrinks at the endurance. This "Nevertheless" hints at the covenant which Christ had entered into with the Father, which bound Him to its terms. Though the curse was awful, yet the will of the Father was supreme. Though Christ shrunk, yet He was voluntary, in consideration of that covenant engagement. 40. Asleep. Luke has it, He " found them sleeping lor sorrow." (ch. 22. 45.) This refers to the three whom He had taken apart. No other Evan- gelist mentions the cause of their drowsiness. But Luke was a physi- cian (Col. 4. 14), and he was pre- pared to speak on this point, and he would be likely so to do. So he no- tices the bloody sweat (22. 44), and fhe cure of Malchus' ear (22. 51). ^ersons condemned to die are often waked from sound sleep by the exe- cutioner. Excessive sorrow brings on sleep. This is hinted at by our Lord in the next verse. IT Sailh unto Peter. Peter had boosted, but now he was to see and feel his weakness. How feeble are our best resolutions or dispositions towards God. How easily are we overcome by the world, the flesh and the devil. What could we do but for upholding, and strength- ening, and reclaiming grace. 41. Watch and pray, that ye enter not; or, in Mark, " lest ye enter into temptation. They were in danger of losing their confidence in Christ, when they should see Him betrayed into the hands of sinners. And here they are directea to watch against this temptation, which He saw to be coming on. A concern for their omii 6uuls in this coming trial, should keep ihem watching against Satan's power ia their hear'*. We should always the spirit ■ indeed is willing, but the flesh is weak. 42 He went away again the second time, and prayed, say- ing, O my Father, if this cup may not pass away from me, ex- X Is. 26. 8,9. Ro.7.18-25. Ga.5.17. watch, knowing that the adversary is always ready to ensnare and destroy us. They were to pray against being overcome, and lest they should be overcome by that temptation. So we are to pray that we may not run into temptation, nor come in the way of it — especially that we may not yield to it. And if ice do not pray, the tempter will gain the advantage. IT The spirit indeed is witling (vfoBvfiov). Mark has the same Greek word, but it is there rendered " ready." They were in danger from the infirmities of the flesh. These are a fruitful source of temptation. Satan attacks us through the flesh, and takes advantage of our weaknesses. Therefore we are the more earnestly to pray for all needed supports and helps in the trying hour. We should take this passage (says Bengel). not toexcuse our torpor, but to sharpen our vigilance (see Heb. 5. 7). 42. He went away again. The tenor of His prayer seems altered now, and it is rather a devout sub- mission. He returns now to give in His/ree and full consent to the endur- ance. The sufferings are here shown to have been well understood before- hand. This was most important This is distinctly declared by John (18. 4), "Jesus knowing all things that should come upon him." Yet, " drinking the cup" that is, taking all the load^of our condemnation, and going through the bitter experience, was full of agony, from which the flesh could not but shrink. Luke notes that an angel from heaven here appeared and strengthened Him (vs. 43), and that " His sweat was, as it were, great drops of Ucod falling down to the ground," (vs. 14.) occa- sioned, as in other instances on reevrd, by the extreme suffering. Vet he 276 MATTHEW. [A. D. 3a cept I drink it, thy will be done. 43 And he came and found them asleep again : for their eyes were heavy. 44 And he left them, and went away again, and prayed the third y time, saying the same words. 45 Then cometh he to h ; s dis- ciples, and saith unto tnem, Sleep on, now, and take your y 2Cor.I2.8. does not say blood, but " as it were " blood — bloody — or large as drops of blood. And this was from anguish of soul — from burdens laid upon His spirit. Already He lay under the tremendous Aveight of the curse, and stood charged with the iniquities of such as He had undertaken lor in covenant with the Father. Yet, in the midst of it all, He declares His willin ^ ness to drink the cup. because this was His part in the eternal covenant of re- demption, and by this means Jesus was to " save His people from their sins." 43. Asleep again. Mark adds, "neither wist they what to answer Him" (cm. 14. 40). They were in the extremest heaviness, completely over- powered, and not fully awaked- by our Lord's address to them. So at the transfiguration, Peter and they that were with him (the same company of disciples, Peter, James and John) were heavy with sleep, and probably from the overpowering excitement (Luke 9. 32). How poorly able are our weak natures to enter into Christ's sufferings, or His glory. 44. The same words (vs. 42). This wrestling was continued, and the ut- most earnestness was shown. Re- peated praying i> a different thing from vain repetition in prayer. From His earnestness we learn not to be discouraged or to grow weary, for ' He was heard, in that He feared" (Heb. 5. 7). He was enabled to say, "not my will, but thine be done." We are'heard as much by beingena- oled to endure, as by having the afflic- tion spared us. Paul was heard, not by having the thorn remo\ed but by rest: behold, the hour is a hand, and the Son of man is be- trayed into the hands of sinners. 4(3 Rise, let us be going: be- hold, he is at hand that doth be tray me. 47 1" And while he yet spake, lo, z Judas, one of the twelve, came, and with him agreatmul- having the promise come to Him in all its consoling power — ' r My grace is sufficient for thee" (2 Cor. 12. 9). 45. Sleep on now. In perfect con- sistency with the foregoing narrative, He comes up to them at last, declar- ing that He has no longer that special need for their watching with Him there as at first — that He had come to the point of peace and tri- umph, where He had sweetly put all fears to rest, and now He could dis- pense with their watchings with Him, fo\ He felt not alone as before. Be- sia.s, their watching could do Him no good any longer. For scarcely has He uttered these words, when He sees the traitor approach, and, as in the same breath, He cries out, " Rise, let us be going." Here would come in Mark's additional language, - : It is enough." Luke's, " Why sleep ye V' (22. 46 ) would seem to have been at His first rising from prayer, corresponding with Matt. 26. 40. Observe, (1.) How sluggish and unworthy are the best, the favourite three among the twelve. (2.) How insupportable is the curse of sin, (3.) Christ's sufferings are seen to be vicarious — in the stead of others — and the grace free without any desert of others — all according to a particular plan, and an eternal covenant with the Father. $ 143. Jesus betrayed and made prisoner. — M'. of Olives. E ieni)is introducing the sixth day of inA week. Matt. I Mark. I Lukf. \ Jci.n. 26.47-561 14.43-52 ,22.47-531 18.2-12 47. Wlvile He yet spake The dis- A. tf. £M CHAPTER XXVI. 277 titude, with swords and staves, from the chief priests and eld- ers of the people. 48 Now he that betrayed him gave them a sign, a saying, Whomsoever I shall kiss, that »ame is 1 e : hold him fast. 49 And forthwith he came to Jesus, and said, Hail, Master ; and kissed b him. 50 And Jesus said unto him, c Friend, wherefore art thou a Ps.38.12. b 2Sa.3.27; 20.9. Ps.28.3. C Ps.41. B, 55.13. ciples must have marked this striking prediction of Christ and His full foresight of the events. This would naturally strengthen their confidence. Since Judas went out from the sup- per, He had been bargaining with the chief priests and completing the arrangements for Christ's delivery into their hands. -H With him a great multitude. John says, " a band and officers from the chief pnests and Pharisees." Some have sup- posed that Judas was entrusted with the command of a cohort stationed in the castle of Antonia, or with the guard which attended near the tem- ple at the time of the great feasts. These were likely Roman soldiers ar.d Jewish guards, carrving 'swords and clubs" (translation 1582). The Wicklif translation, 1580, has it 'swordis and battis." Besides these, they had " lanterns and torches." See John 18 3. Guilty consciences led them to make large preparations, and to take a strong force. 48. A sign. That there might be no mistake or failure in seizing Christ, he gave them a mark by which they might know which was He ; he was to kiss the person, and on his kissing Him, they were to seize Him. The kiss was a customary mude of friendly salutation among the Jews and early Christians. See Luke 7. 45. Hence the " holy kiss" of Paul. 1 Cor. 16. 20. Rom. 16. 16. This custom stfl prevails in the Eastern church. What fojl hy^x:- 24 come? Then came they and laid hands on Jesus, and took him. 5! And, behold, one of tnem which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest, and smote off his ear. 52 Then said Jesus unto him, Put up again thy sword into his place : for d all they that take the sword shall perish with the sword. d Ge.9.6. Eze.35.5,6. Re.12.16. risy. A kiss, the signal to hold Him fast, or as Mark has it, to " take Him and lead Him away safely," or cau- tiously. 49. Hail, Master. This was part of the salutation — "Hail, Rabbi." Health to thee ! 50. Friend — as we say, "my friend." This is the substance of the conver- sation which John more particularly details (18. 4-9) — Christ's question, whom seek ye 1 and their reply — the overpowering effect of His answer, " I am He," &c. — all as preliminary to their seizing Him. Luke has it, "Judas, betrayest thou the Son ot man with a kiss ?" The term here, is meant as the language of recogni- tion — that Christ knew Him well, and knew his object — and that the traitor could not deceive Him by his hypoc- risy. Judas was not alone — but Christ accosted him personally — and to his amazement. 51. One of them. This was Peter ^ as John informs us (John 18. 10). — IT A servant. His name was Malchus. The gracious Saviour healed the wound immediately. (Luke. SeeFig. ch..l8. 20.) 52. Put up again, &c. This was a rebuke to Peter. The sheath was the place for the sword. Such a deed was even a reflection upon the na- ture of His kingdom. See John 18. 36. " My kingdom is not ot this world, else would my servants fight." Christ needed no such defences, and they that take the 279 MATTHEW. A. D. 33 53 Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of e angels. 54 But how then shall the scriptures be fulfilled, that f thus it must be 1 55 In that same hour said Je- e 2K.6.17. Da.7.10. C.4.11. /Lu 24.26,46. sword render themselves liable to the same weapons, and the aggres- sors in such violence will be the suf- ferers. Compare Gen. 9. 6, " Who- so sheddeth man's blood, by man shall his blood be shed — for in the image of God made He man." Here again Christ shows His willingness to suffer — and the covenant grounds of it all — and John has it here, " The cup which my Father hath given me, shall I not drink it % " (John 18. 11.) 53. Thinkest thou. Such a resort betrayed an unworthy trust, and a poor understanding of'His higher de- pendence. It was like getting bread out of stones, instead of living by every word that proceedeth out of the mouth of God (Matt. 4. 3). It was not for want of helpers that He gave Himself up to Judas. But "for this cause He came unto this hour." tf My Father. Here is still the filial temper and confidence. It was not a conflict between the Father and the Son. IT Twelve legions. A legion was a body of the Roman army, va- rying from about 4,000 to over 6,000 men. It is taken for an indefinitely large body, as in Luke 8. 30, where the demoniac gave his name a? " Le- gion, because many devils were en- tered into him." The number twelve is to the same effect. The hint is, that He could have a legion of angels in the place of each disciple for a body guard — and that He did not choose the twelve for such a pur- pose as a defence with swords. 54. But how then. Here the whole subject is explained. The Saviour plainly had undertaken to die(Bengel). His death was not a cemmon death or any casual event. It had been sns to the multitudes Are ye come out, as against a thief, with swords and staves for to take me? I sat daily with you teaching in the temple, and ye aid no hold on me. 56 But all this was done, that the scriptures e of the prophets g Ge.3.15. Ps.22.69. Is.53. La.4.20. Da.9.24,26. Zee. 13.7. Ac. 1.16. predicted in the Scriptures, and an eternal covenant now demanded it as the great prescribed condition of man's redemption. Ought not Christ to have suffered these things (i.e. was it not necessary). (Luke 24. 2G. 27.) He labours to show through- out that His death in all these cruel circumstances, was both predeter- mined and voluntary. For the pro- phecies, see Psalms 17. 22. 69. Isa. 53. Dan. 9. 24, &c. 55. Are ye come out, &c. The three Evangelists have these same words, and they, doubtless, were speken in a way to leave the strongest impres- sion. This brings out the secret of such preparations for His seizure. It was rendered necessary only in their troubled conscience and dis- turbed imagination. " The wicked flee when no man pursuclh." -IT As against a thief — or rather robber. Here again He declares a voluntary surrender, and the ground of it, in the predictions which must be fulfill- ed. What a tremendous word to them was this, that it was not at all their strong force, but rather the hand of God, even in His arrest. What a thought to the apostate, infamous traitor, that he was fulfilling the Scripture, and that a sovereign God was higher than he — so that even in this, he could not contravene the Divine purpose, nor escape the judgment of God. Here, also, Christ vindicates His peaceable course, and His cpen, public man- ner among them Why all this arming as againsi a thief, except in their own wicked thoughts? Judas might have feared His power, fronc the impressions he had of Hid A. D 33.1 CHAPTER XXVI. 279 might be fulfilled. Then all the disciples forsook him, and fled. 57 T And h they that had laid hold on Jesus led him away to Caiaphas the high priest, h Mar.l4.53.&c. Lu.22.54,&c. Jno.l8.12.&c. wondrous w .rks. Had he not seen His omnipotence 1 56. But all this was done. Here again occurs this phraseology of the Evangelists, and especially of Mat- thew, who refers the Jews constant- ly to their own prophecies. There was a purpose in all this that the scriptures should be fulfilled. Gen. 3. 15. Ps. 22. 69. Isa. 53. Dan. 4. 24, 26. Zech. 13. 7. Luke expresses it, " This is your hour, and the power of darkness." (22. 53.) H Forsook Him. Then — at this juncture — when He was actually seized, their alarm overpowered them. Natural sense was overcome, and faith failed. The effect was the same with all of them, and even this fulfilled His prediction, (20. 31,) and see Zech. 13. 7. Here an incident is related of a young man who followed Him, and was where the scribes and the eluers were assembled. 58 But Peter followed him afar off, unto the high priest's palace, and went in, and sat with the servants, to see the end. seized by the guard, but escaped. (Mark 14. 51.) Christ should not be utterly without a follower, even in that extremity. No suffering was ever so awful as Christ's, even in the garden, We can only judge what it mus* have been beyond all our thought, by knowing what it was for — the curse for sin. " He was made svn for us " — i. e., He stood in the sin- ner's place. Those who continue to sin, after all that has been done for them, He will visit with heaviest retribution; and at the judgment He will utterly reject those who here reject Him. Observe, Christ gave Himself up to death voluntarily. He was delivered up by the determi- nate counsel and foreknowledge ot God ; yet, by wicked havds He was cru- cified and slain (Acts 2. 23). § 144. Jesus before Caiaphas. Peter THRICE DENIES HlM. — NlGHT introducing the sixth day of the week. § 145. Jesus before Caiaphas and the Sanhedrim — is the Christ — is condemned and mocked. — Morning of sixth day — JeruHem. 57. Led Him away. Our Lord was in the garden, seized now by Judas' band. The mob gave no reason for seizing Him. TT Caiaphas. John states that they led Him to Annas first. This was out of compliment, fcr he had been high priest, and those who had held the office retained some of their authority, sat in council, &c. He may have been President of the Sanhedrim at this time. The house of Annas was also a stopping place, until the Sanhedrim should be assem- bled at the high priest's house. The business of the high priest was to bit in judgment with the Sanhedrim I' the scribes and elders), an', *o exer- Matt. 26. 57,53 69-75 !6. 59-63 Mark. I 4. 53,54 66-72 14.55-65 Luke. 22.54-62 John 18.13-ia 25-27 22.63-71 18.19-24 cise judicial authority. Deut. 17. 8, 9. Though the higher jurisdiction was now taken from the Jews, yet the form remained, and it was prelimi- nary to a presentment before the Ro- man governor. Annas sent Him bound to Caiaphas. (18. 24.) 58. Peter. His conduct is heve noted, since he had so boldly and boastfully pledged himself for the worst. He followed Christ — for he really loved Hi ill. and was anxious for the result; but his fears had over- come him, and sight war before faith. so that he followed "afar af" Christ has followers, but, oh' (f»» ; - v«pai distance from Him -— tb*\i r^amctuj 2S0 MATTHEW. |A. D. 35. 59 N )\\ the chief priests and elders, and all the council, sought false witness against Je- sus, to put him to death ; GO But found none : yea. distance — afraid of sacrifices for Him, even when He goes to sacrifice Him- self tor them — afraid of taking any burdens of His blessed cause, when He bore the burden of their sins ' How little do they know that their happiness and safety lie in keeping near to Him. IT Palace (at»X»?). This is rather the open square of the dwelling — the court which Eastern houses had in the centre (see Fig. ch 9). John here notes the fact, that another disciple (which was he him- self) also followed Christ, and went in vrith Jesus into the high priest's house. But Peter stood at the door without. Matthew states that the maid in the porch recognized Peter. But John shows us how this occur- red. Peter had been noticed, doubt- less, standing outside — and then John (who was known at the high priest's house) went out and spoke to the maid and brought in Peter. This undesigned coincidence is an inci- dental proof of the veracity of the Evangelists. — Blunt. 59. Though Matthew and Mark record Peter's denials, after Christ's condemnation, yet they occurred, doubtless, while Ike council was sit- ting in judgment. Luke mentions the denial first, and so does John. TT False icitness. The Sanhedrim sought testimony that could be urged against Him, not in the way of sheer fabrication, for such stood ready, but would not be admitted. They sought to have the show of right, though they had prejudged the case, and had resolved on putting Him to death. But the false witnesses did not agree in their testimony (Mark 14. 56). It is very difficult for two or three (which the law required) to agree in an particulars wier<* the whole is raise. Hence we s ;e the strong proof of truth we have la the harmony of tbe four Evangelists. though many false witnesses: came, yet found they none. At the i last came two false wit nesses, i Ts.27 12: 35.11 60. Two false witnesses. The 1 .. w required two witnesses to convic. a man (Deut. 19. 15). 61. / am abh to destroy. Here was something which they could lake hold of. He had spoken of His death and resurrection, and had said that the temple of His body which they should destroy, He would raise again in three days. This language they per- verted to a declaration that He would destroy their temple, "the temple of God," &c. (Mark 14. 58). "But ■neither so did their ivitness agree to- gether" (Mark 14. 59). Therefore this FIRST PLAN FAILED. This COUld have been proved a capital crime, it it had so been said, since it amounted to the claim of the power of working miracles. 62. The high priest IT Answcrcst thsu nothing ? Here sun- dry conversations passed, as related. k. D. 33 1 CHAPTER XXVI. 281 61 And sa'3, This fellcw said, I am able lo destroy the tem- ple of God, and to build it in three days. 62 And the high priest arose, and said unto him, Answerest thou nothing ? What is it which these witness against thee ? 63 But k Jesus held his peace. And the high priest answered and said unto him, I adjure > j Jno.2. 19-21. k Is.53.7. c.27.12,14. MSa.14.26, S3. lKi.22.10. Borne by one, and some by another Evangelist. The high priest wished to draw from Him something which should give ground of procedure — as thus far nothing was shown — ac- cordingly He pressed Him most sol- emnly on the great point of His alleged Divinity. Satan and the San- hedrim both battled Him on this point, " If thou be thk Sox of God" (ch. 4. 3, 6). Buzlorf in his Talmu- dic Lexicon, cites a Rabbinical tes- timony, which admits the subornation of false witnesses against Christ, and which vindicates it by law, on the ground of His introducing a new wor- ship (that is, of Himself as Divine), which they counted idolatry. See Hales' Analysis of Chronology, vol. 3. p. '209. 63. He lieH His peace. Ha made do reply, because the witnesses dis- agreed, and the whole matter was contradictory. The law required the concurrent testimony of two or three examined apart. See Numb. 35 30. Deut. 17. G. And He was not intent on a self-vindication against their malice. IF I adjure thee — that is, I demand of thee, upon thine oath — by the living God. This was the usual form of administering an oath, and when the accused was thus sworn, it was called the oath of adjuration. See Numb. 5. 19, 21. Jo>h. 7. 19. fl Whether thou be the Christ — that is. the Messiah — •' th". Son of God 1 ' — whom the Jews e rpected (Mark reads " the Son of tne* Blessed"). The Jews had stoned Him for this claim, ! thee by the living God, thai thou tell us whether thou be the Christ, m the Son of God. 04 Jesus saith unto him, Thou hast said : nevertheless I say unto you, Hereafter n shall ye see the ^Son of man sitting on the right hand ° of power, and coming in the clouds of heaven. 65 Then the high priest rent his clothes, saying, He hath m c.1.6.16. Jno.1.34. n Da.7.13. Jno.1.51. iTh. 4.18. Re. 1.7. Ps.110.1. Ac.7.55. and they understood it to mean an assertion of divinity and equality with the Father, as they declared at the time (John 10. 31). Now, h' He would confess to such a claim, they would charge Him with blasohcmv (Levit. 24. 16). If He would deny it, they could charge Him with deceiv- ing the people. Comp. Luke 22. 67, 68. 64. Thou hast said. This is the same as to say — Yes, it is so. Caia- i phas indeed had prophesied of a vica- rious death for the people. " It is expedient tor us that one man should die for the people." John 11. 50. IT Nevertheless. Though you disbe- lieve it, yet you shall see! Wicked men have no idea of Christ as the Judge, or of their dismay at His fina- coming. He here boldly declared how that tribunal of the Almighty should confound all their judgments, and how He, though now under ar- rest, and bound, should be seen on the right hand of power, enthroned in majesty and might. IT Coming in the clouds. According to His predic- tions (Matt. 24. 30), referring prima rily to His coming for their destruc- tion, as a city and nation, and alsu threatening the great final judgment*. 65. Rent his clothes. This was a customary expression of amazement or grief, though it was a mere form, as the rent was usually in the seam. The question now arises upon tht justice of the trial and sentence a" cording *.o the Jewish law. It is plaLa '.hat mey understood the title, Soi* 282 MATTHEW. [A. D. 33 spoken blasphemy ; wliat fur- ther need have we of witnesses ? behold, now ye have heard his blasphemy. God (vs. 63\ as implying^ divinity, for so alone could it be blasphemy and worthy of death. Blasphemy was a capital crime, regarded by the Jews with peculiar horror. And if Christ had been a mere man, this claim would have been blasphemy, and the death-sentence would have been -awful (see John 10. 31-33). They who deny Christ's true and proper divinity make Him out a blasphemer, and join the Jew in His condemna- tion and death. The law of blas- phemy, as it existed among the Jews, extended not only to the offence of impiously using the name of the Supreme Being, but to every usur- pation of His authority, or anogation by a created being of the honour and power belonging to Him alone. The crime was held in such horror that whoever heard it, was obliged to rend Us garments ; but not the high priest, except in very special cases. So the nigh priest's act was an open and exciting testimony to the multitude, of His being found guilty. But it WAS NOT BLASPHEMY IN CHRIST, BE- CAUSE He was God. 66. He is guilty of death. The usual form of giving sentence — i. e., He has incurred the penalty of death. (Levit. 24. 11-16., The high priest, as presiding over the Council or San- hedrim, called for their verdict. They gave it unanimously, guilty ! The judgment was now passed in their own supreme court. The next step was to present the case tc the Roman government, in whose hands was the p"ower of capital punishment. The sceptre had departed from Judah, since tbe Shiion had come. The Jewish prejudice was most bitterly roused against Him, on the most re- ligious point — and now they had only to bring the matter before the Roman authority, for their consent to His death. " Pilate was now Vire-Pre- 66 Whatthinkye? They a r, swered and said, He is guilt) of death. p 67 Then q did they spit in liia P Le. 24,16. Jno.19.7. q Is.50.6 sident of Judea with capital jurisdic- tion." (Greenleaf.) Thus far, how ever, the charge and condemnation was purely on Jewish grounds, in which a Roman could not be expected to sympathize. The God of the Jews, against whom the offence had been committed (as alleged), was neither respected nor recognized by the Ro- mans. This will account for the new form under which the accusation is now made. They shifted the charges, and came before Pilate with a new specification, founded on Rc« man law, and from that moment, no farther allusion was made to the charge of blasphemy. (See ch. 27. 11.) "It was now a charge of high treason against the Roman State and Emperor, which was wholly within Pilate's cognizance, and which no of- ficer of Tiberius would venture light- ly to regard." This led to Pilate's arraignment of Christ. It should be remarked that trials were usually held in the morning, (Jer. 21. 12,) and by the later Jews it was held un- lawful to try a capital cause in the night — or to issue a cause of this na- ture on the same day. This last point was entirely disregarded in tht case of our Lord. Before noon He was crucified. To see the haste in this transaction, consider that .ihe supper was on Thursday evening — at midnight He was arrested and led before the high priest and Sanhedrim — at six o'clock on Friday morning He was brought before Pilate — was crucified at nine o'clock — darkness reigned from twelve tc three — and H>* was buried the same evening ! 67. Spit in His face. This was a mark of the most utter contempt and abhorrence. See Numb. 12. 14. Deut, 25. 9. By this time the utmost uii- terness of the people had been stirred up against Christ. If Bujfeted cuffed Him with the fist— Mark uda» A D. £*.] CHAPTER XXVI. face and buffered him, an$ oth- ers i mote him with l the palms of their hands 68 Saying, Prophesy unto us, thou Christ, who is he that smote thee ] 1 Or, rods. u and began In cover His face." Luke says, " blindfolded Him." And though Matthew does not mention these things, he says ihey challenged Him fo prophesy v;ho smote Him — which in- dmates that He was first blindfolded. This shows how the Evangelists un- designedly coincide in their state- ments, ?.^ thus prove their honest truth. H Smote Him with the palms of their hands (errapiscen, Gr.) — rapped or slapped Him. This was expressly predicted. (Isa 50. 6 ; 53. 3 ; 7.) 68. This was a taunting challenge of His divinity — " Thou Christ." He would not confound them now, as He had it in His power to do. (See John 18. 19-23.) No such impious tests of His claims would He gratify. Luke adds, " Many other things blasphemously spake they against Him." They were the blasphemers, and not He. 69. The narrative now connects properly with verse 58. Our Lord was most shamefully treated — and He had prophesied at the supper that during that , night, "before the cock crow,'' Peter should deny Him thrice (Matt. 26. 34). Mark and Luke have it, " before the cock crow twice." The Jews in the time of our Lord divided the night into four periods, even, mid- night, cock-crowing, and morning. But often it was reckoned from mid- night to day-break, by three crowings of the cock — and of thfs period our Lord spake. Peter indeed believed it not, and all the disciples protested their steadfast adherence unto death. IT Peter sat without. Mark has it, beneath. This was in the hall or open court of Caiaphas' house. An oriental house is usually built around a quadrangular interior court, into which there is a passage, sometimes arched through the front part of the 69 1" Now Peter sat without in the palace : and a damsel came unto him, saying, Thou also wast with Jesus of Galilee. 70 But he denied before them r Mar. 14.66.&C. La22.55,&c. Jno.l8.16, on him that they knew him from and said to Peter, Surely thou also art one of thern ; for thy speech bewrayeth thee. 74 Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew. 75 And Peter remembered the 6 word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And s ver.3l. Lu.22.31-34. his speech. His language was Gali- lean. IT One of them fof the com- pany). -IT BewrayeLh thto. ' (Mark, " agreeth thereto.'") This engaged him, as it sealed his conviction. 74. Now he denied more vehe- mently — " began to curse and to swear." This was about the second cock- er .wing, or about 3 o'clock. IT And immediately the cock crew. This made good to the letter the prediction of oui Lord. Mark says, " and the second time the cock crew." Peter was now within sight ol Christ. " The Lord turned and looked upon Peter." Luke 22. 61. 75. Peter remembered. " When he thought thereon he wept." Mark 14. 72. " The Lord turned and looked upon Peter." Luke 22. 61. " To the voice of the cock was added the look of Christ." — Calvm. This last was requisite. That personal notice and direct attention of Christ, causing us to remember his word (Luke 22. 61), gives the word punsrency to us. The truth as it is in Jesus, is flashed upon the mind, by seeing the Saviour face to face. Peter went bitterly because he remembered Christ's love, Christ's warnings, and that tender assurance " Simon, Satan hath desired to have thee that he might sift thee as wheat, but I have prayed for thee that thy faith fail not." Luke 22. 32. No on« can keep himself from sin withou the help of God. Behold this for- ward, zealous apostle thrice denies iu so brief a period, and would hava gone on tc deny with viler oaths, if others had arisen to the accusation* A. D .**] CHAPTER XXVII. 285 he went^out, arid wept bitterly. | counsel a against Jesus to put him to death. 2 And when they had bounu him, they led him away, and de- livered him b to Pontius Pilate the governor. CHAPTER XXVII. WHEN the morning was come, all the chief priests and elders of the people took Christ restrained the tongues of ene- mies, else Peter's denials had been thirty rather than three. Peter thought he could walk alone on the sea of Galilee, or go upon his own strength in the midst of temptations. But here he was taught his weak- ness, as there he was taught his need of Divine help. Being left of God, he cries, " Lord save, I perish." This teaches us the danger of presumption and self-conrldence, and the danger especially of carnal influence. In the midst of Christ's foes, Peter thought of their power and number, and his heart failed. We should not forget the word of Christ, nor should we lose sight of the Master. Alas ! for those who follow Him afar off. When shall a look from Him melt and reclaim His backsliding follow- ers 1 Peter's tears did not merit sal- vation, but they were drawn from him by the covenant look of Christ. Repentance flows from Christ's look- ing at us in a way to remind us of our sins and of His word, and from our looking at Him in a way to catch this subduing glance of His. Peter after this fobowed out the charge of Christ — : ' When thou art converted, strengthen thy brethren." We never read of his being any more afraid to be known as a Christian. He was the bold and intrepid champion of the infant cause after the Master was removed ; and the two Epistles which bear his name, he wrote full of ripe instruction. CHAPTER XXVII. $ 146. The Sanhedrim lead Jesus away to Pilate.— Sixth diy of the week. Jerusalem^. Matt. Mark. Luke, i John. 87. I, 2 i 15. 1 23. 1 | 18. 28 1. When thi morning was come. At earlj dawn of the crucifixion day. All the procedure, up to this point, had been carried on at night. Though this was illegal, they disregaided the law. Luke (ch. 22. 66) introduces some of these events in a kind of parenthesis, as if he had said, " As soon as it was day, our Lord having acknowledged that he was the Son of God, they pronounced their sentence of His death." These events, there- fore, are to be viewed in their rapid succession, from the paschal supper to the arrest of Christ, and sentence of the Sanhedrim — all in a night. Now, they consulted how to bring the matter successfully before Pilate, for His death. The events being of such rapid occurrence and sequence, and all within so short a time, the Evan- gelists cannot be expected to speak very precisely of the time. John says " it was early," and " they led Jesus from Caiaphas unto the hall of Judgment " — that is, Pilate's. Keie, again, it is noted how the religious officers plotted lor the death of Christ, and how all the show and formality of trial was with full intent to put Him to death. They saw that a charge of blasphemy would amount to nothing before Pilate, as he had no sympathy with the Jewish law They must therefore frame an accu- sation upon grounds of Roman law. Having consulted, therefoue, u they began to accuse Him, saying, We found this fellow perverting the nation and forbidding to give , tribute to Cesar. saying that He himself is Christ, a king: 1 2. When they had bound Him. " Annas had sent Him bound unto Caiaphas." John 18. 24. But in the ex am iiiation He had been paruy or wholly loosed, and now was rebound or more strongly bound, as being considered more certainly con- demned. IT Pontiui P'daLc the go» 286 MATTHEW. [4.. D.J3 3 ^ITh^n Judas, which had betrayed him, when he saw that he was condemned, repent- ed himself, and brought again the thirty pieces of silver to the chief priests and elders, crnor, or rather, ihe procurator. He was a Roman officer, and not Jewish. And as he had jurisdiction in cases of capital crime, and the Jews had no power to put any man to death, they must needs bring the case to his bar. 4 Saying, I have sinned, in that I have betrayed the inno- cent blood. c And they said, What is that to us ? See thou to that. 5 And he cast down the pieces C 2K.24.4. Tacitus, the Roman historian, gives an account of Christ's being con. demned and execut jd in the reign of Tiberius Cesar, Pontius Pilate being procurator. § 147. Jesus before Herod Jerusalem. § 148. Pilate seeks to release Jesus. The Jews demand Barabbas. § 149. Pilate delivers up Jesus to death. He is scourged and mocked. . § 150. Pilate again seeks to release Jesus. § 151. Judas repents and hangs him- self. Jerusalem. 27. 3-10 Matt. 27.15-26 27.26-30 Mark. Luke. 23. 6-12 15. 6-15 23 15.15-19 John. 18. 39,40 19. 1-3 19. 4-16 3. When he saw that He was con- demned, viz.: that Christ was con- demned. Perhaps till this time he had thought to satisfy his evil intent without the guilt of his Master's blood. This is often the effect upon a guilty conscience of seeing the con- templated deed of iniquity done. So the murderer often goes frantic at the sight of his victim, or at the thought of what has been perpetrated by his bloody hands. This repentance of Judas was a sorrow of the world that worketh death. He went and hanged himself. His eyes were opened to the horrible enormity the moment he saw it enacted, and Christ actually condemned. Peter's repentance flowed from the melting look of Christ, reminding him of Christ's word. Judas' sprang from the hor- rors of a guilty conscience, reminding him of his own deed. The latter only drove the miserable man for solace to | the parties whom he had served in his sin. The former came Irom a sense of the injury done to Christ; it caught a sight of His gracious face, and it led tc His feet. H" Thirty pieces. Thia was the price of be- trayal — the money that he had re- ceived from the Sanhedrim tor his traitorous work. 4. / have sinned, &c. He now con- fesses to them this sin. He thinks not of a sinful heart and life, but of a sinful act. He confesses, not to Christ, but to the chief priests. IT Betrayed the innocent blood — or been guilty of bringing this innocent being to death. The blood he thinks of — and that blood innocent. His testimony is most im- portant. Judas had been with Christ nearly two years, as one of His con- stant attendants. If He had been a malefactor or impostor, he would have known it. He had now no mo- tive to exculpate Him, but rather the contrary. Yet against himself — against his own recent act — and in a way to condemn himself beibre thuse whom he had just now served, he declares that Christ is innocent, and that the blood that should flow on Calvary, was innocent blood. The chief priests did not let Christ go, because they were bent on His death IF What is that to us? TheycareC not for Judas' remorse — nor could they cure it. His own cup of iniquity a. D. 33.1 CHAPTER XXVII. 2ST of silver in the temple, and de- parted, and went and hanged d himself. 6 And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. d Ps. 55.23. 2Sa.17.23. Ac.1.13. was tall. They only cared to have their victim — and they would put Christ to death, though Judas were jo hang himself for betraying Him. How often do wicked men sacrifice their partners in sin, and treat the agonies of the sufferers with the most utter hardness and contempt. 5. Cast down the pieces. Now he would throw away the infamous and bloody bribe ; but that could not put away his sin, nor his suffering. Who can imagine this fire of torment in his soul 1 He went to the temple, with this desperate intent of hanging himself — and as if this would help to satisfy his mind, he threw the money on the temple Moor. IT Hanged himself. On his way to this suicidal act. he cast away the silver. En- trapped by this bait, he cares no longer for the bait, but only for an escape ! Alas, it is from himself and from his own undying thoughts, that he would seek a refuge. Eternity gives him only a prison. Luke has written, in the Acts 1. 18, that Judas " falling headlong, burst asunder in the midst, and all his bowels gushed out." This was the tragic result. In a hasty attempt to hang himself, he Jell so as to be dashed in pieces like a potter's vessel (Psalm 2). 6. Not lawful. The chief priests, who had so wickedly plotted for Christ's death, are now very scrupu- lous about this point of ceremonial law. What hypocrites ! They who are most rigid in mere formalities, and who find all their religion in the outward rites, can sometimes perpe- .ratc the blackest crimes. *l The vcasury. This was the chest (or tiiests) in the court of the women, for 7 And they took counsel, and bought with them the potter's field, to bury strangers in. 8 Wherefore that field was called, The field of blood, unto this day. 9 Then was fulfilled that which was spoken e by Jeremy 6 Ze.ll.12,13. receiving the offerings of worshipper (see ch. 15. 5). They found a law against putting this money into the treasury of the temple. It was not allowable to offer to God what was regarded an abomination (Deut. 23 18). U The price of blood — that which had been the means of death. 7. They took counsel — -that is, about what should be done with the money — as the next clause shows. tf The potter's field. A field near Jerusa- lem, that had been used for making earthenware. The size of it is not mentioned; but it was evidently a spot which was valuable for little else than a grave yard, and it wag considered a charitable use of the money, to purchase this ground :: to bury strangers in" — such as died at Jerusalem, not belonging there — a." when they came up from all quarters to the feast. Strangers are provided for in death by the price of Christ's blood. They that were far off are brought nigh by the blood of Christ, even " aliens from the commonwealth of Israel, and strangers from the cov- enants of promise." 8. Wherefore. This field gets a name in Providence, that commemo- rates the bloody deed. That measure which the chief priests used as a mock charity, is made a memorial of their impiety. It was called Aceldama, which means this, Acts 1. 19, (see View oi Mod.Jerusalem) — and it was so called at the time of Matthew's writing tL.s history, several years after, at least. 9. Jeremy the prophet, Jeremiah's prophecv, as it anciently commencea ^hat division of the Old Testament Scriptures, called the prophets, wa« C88 MATTHEW. [A. D. S3 the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, 1 whom they of the children of Israel did value ; 10 And gave them for the pot- ter's field, as the Lord appoint- ed me. 11 Tf And Jesus stood before 1 Or, whom they bought of the chi'dren of Israel. often a name for the whole — and un- der this name, quotations from the prophets were made. This will ac- count for these wo~ds, which are found in Zechariah, being quoted as if from Jeremiah. See Zech. 11. 1*2, 13. Jer. 3*2. 6, &c. The exact lan- guage is not recited ; but the applica- tion of the idea is made. The pro- phet found the people ungrateful. He asked of them his price, or the wages they were willing to allow him. They contemptuously fixed it at thirty pieces of silver, which was the price of a slave. He indignantly casts it to a potter. The whole trans- action was most clearly intended to presignify the train of events here narrated. The prophecy or vision would seem to relate almost alone to Christ, and the Jews refer it to the Messiah. So our Lord came to an ungrateful people, who expressed their slight of Kim, by naming this as his price, which was the value of a slave ! t: They of the children of Israel did value." or estimate Him at this menial rate. We see from this history of Judas how wicked counsels may be prospered, only to the ruin of the soul — how all plotting against Christ must end in destruction — how sin brings its own punishment, and is often visited on earth with speedy and signal vengeance — the money gave him no pleasure. The pain of a guilt) r conscience he had — that is, the bitter sense of hav ing done wrong. Men may now deny their Lord as Peter did — by being ashamed of Him, and refusing to bear their cross, and appearing among His despise rs — and the governor: and the govtrnox asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest. 12 And when he was accused of the chief priests and elders, he answered f nothing. 13 Then saith Pilate unto him, Hearest thou not how many things they witness against theel / c.26.63. they may betray His cause as Judas did, by giving the enemy an advan- tage, and being the means of reproach to religion and of triumph to Christ's foes. [() 146£. Christ before the Gover- nor.] Matt. I Mark. | Luke. I John. 27. 11-14 I 15. 2-5 I 23. 2-5 1 18. 29-38 Christ having been seized in Geth- semane, was taken first to Annas and Caiaphas, high priests. He was after- ward led before the Sanhedrim, whc decided that He was guilty, and wor- thy of death. They then sent Him to Pilate. Pilate was a severe and mercenary man. His administration as procurator was oppressive. The Jews complained of this, which led to his removal. He was banished tc Vienne in Gaul, A. D. 36, and com- mitted suicide, having been in office ten years. ii. And Jesus stood, &c. (see vs. 2) He was charged before the Roman governor, with subverting the nation, and forbidding to give tribute *.o Ce- sar, saving that He Himself is Christ, a King (Luke 23. 2). This was a thing of which Pilate could take cog- nizance, and this was the charge now pending. To this point, Pilate directs his questioning. IT Thou sat/rst. This is a form of reply which means, // issn. He was the king of the Jews (John 18. 30); but His kingdom \v.\i not of this world, but spiritual (p*. 110). John 18.36. 12. He answered nothing. He knew their malignant designs: and in meek- ness, as He knew their charges to ne I ungrounded, He hcid His Deace. A D 33.J CHAPTER XXVH. 1 4 And he answered him to llover a word ; insomuch that the governor marvelled greatly. 15 ^f Now e at that feast the governor was wont to release unto the people a prisoner, whom they would g Mar 15 6.&-C. Lu.23.17.&c. Jno.lS.39,<£c. IS. T.icy witness against thee (see Luke 23. 5). '■ He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place." 14. To never a word — not even to the extent of a word — not so much as one word — " as a sheep before her shearers was dumb, so He opened not His mouth" (Isa. 53. 7). This was !, 3 accomplishment of prophecy. It showed His meekness and willing- ness to suffer — the innocent for ifie guilty. This made an impression on Pilate. U Marvelled. He wondered that Christ should be so silent, and seemingly so indifferent about His acquittal. Pilate declared that he found no fault in this man — and the chief priests and people grew fierce, xnn. pressed the charge that He "stir- red up the people (seditiously), begin- ning from Galilee to this place" (Luke 23. 5). The mention of Galilee, led Pilate to ask if Christ was a Galilean ; and when he found that he was, he gladly put Him off upon Herod, who was Governor of Galilee, and was then at Jerusalem, at the feast. Luke 23.7. [$ 148. Pilate sefks to release Je- sus. The Jews demand Barab- ea3. — Sixth day of the week.] — Jcru- sa : em. Matt. I Mark. I Luke. I John. 27.15-26 115.6-15 £3.13-25 118.39,40 15. The governor was wont to re- lease — was accustomed. This custom with the Roman government in Ju- dea, we learn, grew out of a Jewish regulation, in connexion with that .'past. " Ye have a custom." John 18. 2 l J. And we infer that there was something very spe« ial in this pra**- 25 16 And they had then a nota ble prisoner, called Barabba*. 17 Therefore, when tliey were gathered together, Pilate said unto them, Whom will ve that I release unto you? Barab- bas ? or Jesus which is called Christ ? tice. " For of necessity he must release one unto them at the feast. ; * As it was only "at that feast" — the passover — we infer that this was a symbolical act, and embodied to the constant view of the people, the great fundamental idea of Releasees con- nected with the Paschal sacrifice. A man was by a formal ceremony SET FREE — A MALEFACTOR — an e'.eci malefactor — " whom they would"— " whomsoever they desired" (Mark). And the people were trained by such an expressive symbol, to thp great doctrine of justification — the guilty released from the hands of justiee- the condemned — the prisoner ^ dis- missed as a freeman by governmental authority. So by the great Paschal sacrifice (" Christ our Passover' )— the condemned, who are prisoners of law — but yet the chosen of Christ are freely and fully released. 16. A notable prisoner — notorious — as famous in the sense of infamous. From Mark it appears that "he was the ringleader in an insurrection, and the band were bound with him in prison, and he had added murder to his sedition (Mark 15. 7k 17. Gathered together — in expecta* tion of the customary release (see Mark 15. 8). IT Whom will ye. From Mark 15. 8, we learn that the multitude were clamorous for Pilale to act upon this established principle, and to release one. He men proposes Christ for this release- " the'king of the Jews" (Mark) — or puts the ques- tion as between Christ and Barabbas. Pilate was evidently willing to ob- tain for Christ the privil°ge cl this custom (Luke 23. 20). Already, per- haps, he had received the message £)0 MATTHEW. [A. D 33 18 For he knew mat for envy h they had delivered him. 19 Q ii When he was set down (\n the judgment-seat, his wife sent unto him, saying, Have thou nothing to do with that ; just man, for I have suffered many things this day in a dream because of him. n Pr27.4. Ec4 4. i Is.53.11. Zec.9.9. Lu,23.47. IPe.2.22. Uno.2 1. fiom his wife (vs. 19), that she had " suffered many things in a dream, because of Him — ( that just man. 1 " It is also stated by two Evangelists, that Pilate " knew that the chief priests had delivered Him for envy." He also states to them openly, his own impressions of His innocence upon a thorough examination, in which opinion, also, Herod concur- red. Luke 23, 14, 15. It was really the fear of sedition on the part of the multitude (vs. 24), and his dread of Lhe jealousy of Tiberius, which prevail- ed with him, against his conscience, to deliver Christ to be crucified. 18. For envy — " that the chief priests had delivered Him for envy " (Mark) — that is, for uneasiness and opposition at His popularity. He 'yad drawn away the people after Him, Mid had unsettled the public confi- dr.ijce very much in their doctrines ami claims. Pilate should have let Him go if he would have, judged justly. But he deferred to the voice 3f the people. And here it is shown, 1st, that the very authority which con- demned Christ also declared Li in in- nocent ; and 2d, that it is the voice of men- -of the multitude — of the people, that Christ should be pu' to death. " They cried out all at o?uc." Men are naturally opposed to Christ, lo His claims and offers. 19. His wife sent unto him. This tribunal was in a place that is called the Pavement (see John 19. 13), in the open court before the palace. Here was a most remarkable and iirect warning to Pilate from his wife, througn a dream, just at this iuncturc. This incidental notice oi 20 But the chief priests a til elders persuaded the muJtitued that they should ask J Barabbas, and destroy Jesus. 21 The governor answered and said unto them, Whether of the twain will ye that I re- lease unto you ? They said, Barabbas. ;" Ac.3.14. her being now at Jerusalem, is 3 strong proof of the Evangelist's ve- racity, as it was only in the reign of Tiberius that the governors of prov- inces had been permitted to take theii wives with them. (Tacitus' Ann. 3.- 33, Home's Introduction, Vol. III., p. 109.) What strange incidents hang around all the steps in the Pro- cedure. They who are tempted to give up Christ, against all their judg- ment and conscience, shall have many a direct warning to desist. She had strong and special convictions that Christ was a just or righteous man. not a transgressor against the law — " That just man 1 ' (see ch. 1. 19); and so she was deeply exercis-ed respecting Him, and anxious ttal Pilate should not be implicated ic His condemnation. 20. Ask Barabbas. Influences were brought to bear upon the multitude for preferring Barabbas to Christ. Observe — in this significant matter of a release, that represents the justi- fication of the sinner through Christ, it is not the more innocent, but the more guilty, that shall illustrate the gracious plan. " Not Christ but Bar- abbas.'''' Yet, Barabbas. but for Christ. 21. Whether of the twain — or of the two. The question is now distinctly put to the people. Every thing now turns up^n their decision between these op^xsite parties. The sinner chaoses Barabbas the robber, before Christ the Redeemer. But it is not the righteous, but the sinner — the malefactor — that is released at the Passover. Christ came not to call the righteous, but 'inners to repent- ance. £. D. 33j CHAPTER XXVil. 291 22 Pik te saitb unto them, What shall I do hen with Je- sus, which is called Christ ? They all say unto him, Let him be crucified. 23 And the governor said, Why, what evil hath he done ? But they cried out the more, saying, Lett him be crucified. 22. What shall I do then. Pilate presents, now, this difficulty. How should they dispose of Christ — " Je- sus which is called Christ" — " whom ye call the King of the Jews |" (Mark.) This was designed to re- mind ihem ol His claims, and to hint to them of the difficulties which they must find in His case. The question turned only incidentally upon His getting the benefit of the paschal please. He was upon His trial. He had been condemned by the San- hedrim, but not as yet formally by Pilate. Yet the governor, finding himself in straits, would gladly be availed of this provision. But Christ must be counted as a culprit, before He can have the benefit ot a release that applies only to the condemned. Pilale would fain put the responsi- bility upon the people. So, many a one who decides not positively for Christ, tries to shift the blame upon others, and pleads that he does only as he is impelled by necessity or stress of circumstances. 23. And the governor said, Wliy? This question Pilate asked them even to the third time (says Luke), and proposed a punishment that might satisfy their worst passions. " I will therefore chastise Him, and let Him go.'"' This chastising, or scourging with rods, was inflicted upon those who were to be crucified. It was a first step in their punishment. Pilate wished them to be satisfied with this. This was an abandonment of the former ground. If he could not get the paschal privilege for Him, he would have them stop at their usual scourging, and upon that, would let 24 1 Wher. Pilate saw tha he could prevail nothing, but that rather a tumult was made, he took water, and washed ' his hands before the multitude, say- ing, I am innocent of the blood of this just person : see ye to it. 25 Then answered all the peo- ple, and said, His m blood be on l De.21.6. m De.19.10. Jos.2.19. c.21.44. Ac.5.28. Him go. They could not even tell of any evil which He had done. They only called clamorously for His crucifixion. They were instant with loud voices, requiring that He might be crucified. 24. Took water. The timid, un- principled, unjust judge who sets the popular clamor before the solemn demands of justice, would now fain find a solace for his conscience in a poor ceremony. But this profession of innocence did not acquit him of his crime. No outward profession of religion, nor administration of solemn rights can expiate sin, or stand against wilful transgression. This washing the hands of this capita, offence, was an expressive sign, which the Jews understood. Deut. 21. 6. It was a Jewish custom. He would publicly declare himself tc them as having nothing to do witn- tktt just man; and so he testified in words. " 1 am innocent of the blood of this just person." And as he wou;q formally roll the blame upon them, ne adds, " See ye to it.'' 1 It is your business, and you must answer for it, not I. 25. His blood be on us, &c. This was their open assumption of all the consequences. The) r would take the responsibility, and would invoke it even upon their families. Little did they think what they were doing. L was a solemn imprecation upon them- selves and their posterity, of all that the Divine vengeance should recom- pense for His blood. The destruction which was prophesied in their Scrip- tures (MalachiY and forewarned by Christ Himself, was to be at theu 293 MATTHEW. [A. D. 33, us, and an our children. 26 Then released he Barabbas call. Soon, their city was destroyed, with most peculiar horrors of the siege — of famine — of disease — and even of crucifixion itself (see Jose- phus' Jewish War, 7. 1). [§ 149. Pilate delivers up Jesus to death — He is scourged and mock- ed.] — Jerusalem. Matt. I Mark. I Luke. I John. 27. 26-30 [15. 15-19 I 119. 1-3 26. Then released. This is the con- clusion of the whole matter — the tragic act of Pilate — washing his hands of the crime, and delivering up Jesus to their will. He was an unjust judge — *». self-deceiver — bound to have pro- nounced Christ innocent, and to have set Him free as such, without any resort to the provision of that fes- tival. Behold, then, how Christ is at once acquitted and condemned by the same parties ! He dies for sin — vet He is not a sinner — He is under condemnation in the sinner's place ; but He is without fault. The Father calls Him His beloved, yet lays on Him our iniquities. How strangely wonderful, yet essential ! Barabbas must have been executed, but for Hia stepping in where Barabbas, the sin- ner, should have died. He stood in his stead. And now Barabbas may go free, and trust in Christ. He may feel thankful tor such an one to stand in his room, and his sins — seditious, murderous — sins as scarlet and red like crimson — may be washed in the blood of that Paschal sacrifice, which gives release and cleanses from all sin. IT Scourged Jesus. This was customary where a slave was to be crucified. Christ, then, was not merely crucified, but most ignominious^— as a common slave. This scourging was inflicted on the back with a rod, sometimes sharj.ened by points of iron (see note, Matt. 10. 17). V Delivered Him — i.e. .officially — "gave sentence that it should br as they re- quired." Luke shows hia education unto them : and when he had scourged" Jesus, he delivered him to be crucified. n Is.53.5. Lu. 18.33. in his accurate statement here, of the formal judgment pronounced by Pi- late, which is only implied m the other Evangelists. The release of Barab- bas involves the condemnation of Christ. The choice of " the multi- tude" is a rejection of the Saviour. " If any man love the world, the love of the Father is not in Him ;" yet the interposition of Christ to take the sin- ner's place, is the only hope of the world. We annex here, in a note, a most singular document, entitled the Death Warrant of Christ. Pilate at last condemned Christ. Sentence rendered by Pontius Pilate, acting Gov- ernor of Lower Galilee, stating tttal Jesus of Nazareth shall suffer death on the cross. " In the year seventeen of the empire Tiberius Carsar, und the 25th day of March, the city of holy Jerusalem, Anna and Caiaphas being priests, sac- nficators of the people of God, Pontius Pilate, Governor of Lower Galilee, sitting on the presi- dential chair of the Prastory, condemns Jesus of Nazareth to die on the cross between two thieves —the great and notorious evidence of the people saying— 1. Jesus is a seducer. 2. He is seditious. 3. He is an enemy of the law. 4. He calls himself falsely the Son of God. 5. He calls himself falsely the King of Israel. 6. He entered into the temple, followed by a multitude bearing palm branches in their hands. Order the first centurion, Quillus Cornelius, to lead him to the place of execution. Forbid to any person whomsoever, either pool orrirh, to oppose the death of Jesus. The witnesses that signed the condemnation of Jesus are, viz. :— 1. Daniel Robani, a Pharisee; 2 Joannas Rorobable ; 3. Raphdel Robani ; 4. Ca pet, a citizen. Jesus sh;ill go out of the city of Jerusalem bj the gate of Struenus." The aboxe sentence is engraved on a copper plate ; on one side are written these words :— A similar plate is sent to each tribe." It was found in an antique vase of white marble, while exca- vating in the ancient city of Aquilla. in the king dom of Naples, in the year 1820, and was discovereo by the Commissariats of Arts, attached to the French armies. At the expedition of Naples.it was found enclosed in a box of ebony, in the sa- cristy of the Chartrom— the vase in the chapel of Caserta. The French translation was made by the members of the Commission of Arts The original is in the Hebrew lansuage. The Char tram requested earnestly that the plate migh. not be taken away from them. The request was granted as a reward for the sacrifice they had made for t!ie army. M. Denon. one of the savans, caused a flate to lie made of the same model, on which he had ensraved the above sentence. At the sale of his collection o'" intiquities, &<*.., it waa bought l.y Lord Howard for 2.890 francs. A. D. 33, J 'HAPTER XXVII. 293 27 Then the soldiers of the governor took Jesus into ' the common hall, and gathered unto him the whole band of soldiers. 28 And they stripped him, and put on him a scarlet robe. 20 And when they had platted a crown of thorns, they put it 1 Or, governor's house. " He was vacillating — fearful for his office, and even for his life — for he served ' the dark and unrelenting Ti- berius."' The charge against Him was of treason against the state. Hence the people accused Pilate of opposition to Cesar, in showing lenity toward Christ -John 19. 12). Pilate gave Him up to the people. 27. The common had — called (Vpai- rwpiov) Pretorium — the governor's palace or house (avX^) (Mark 15. 16.) Pilate's judgment seat was in an open, public place, from which Christ was now led to the house of Pilate. The Jews would not enter in there, because contaci with the heathen sol- diers would defile them for the pass- over (John 18. 28). IT The whole band. This was a cohort in the Ro- man army of from 4 to 600 men — the tenth part of a legion. 28. A scarlet robe. This was put upon Him in mockery, because He claimed to be king, and this was the Kind of robe worn by Roman officials. Mark says it was purple. The for- mer was a military cloak — the latter was worn by the Roman emperers. Very probably in their deep derision, an old cast-off general's cloak was put on Him, as a mock purple, to deride His claims as king. This in- tent appears from next verse. Hence it is said by Mark, " they clothed Him with purple" &c. 29. -4 crown of thorns. This was a chaplet or wreath of me thorn bush, woven or platted so as to fit apon His head, and further to mock His king- ly pretensions. Instead of His crown of glory, they assign Him a crown of thorns. Instead of adorning His D.-ow, it pierces His tenipLes. IT A rccd. This mocks His sceptre. In- Art) upon his head, and a reed in his right hand : and they bowed the knee oefore lum, end mocked ° him, saying, Hail, King of the Jews ! 30 And they spi* ''upon him and took the reed, and smote him on the head. O Ps.69.19,20. p Is.49.7; 50.6; 53.3,7. stead of a golden or ivory staff of office, which kings commonly bore, they put in His right hand a frail reed, that would bruise and break almo*-* at the touch. IT They bowed the kn^. This was further mockery, tantali- zing Him with such pretence of sub- jection, and thus playing off the ridic- ulous farce to show how thoroughly they despised His claims as king. How vile is the human heart ! What was the ground of all this bitter en- mity that could not poifibly be satis- fied with mockeries or cruelties 1 " The carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be." Hu- man nature, at best, can only present a mock subjection — a profane bow- ing of the knee, more scoffing, than spiritual or sincere. To crown all the derision, they shout aloud a mock salutation — " Hail, King of the Jews" — which they used toward their em- perors. 30. Spit upon Him. This was the mark of utmost spite and contempt, ooth in ancient and modern times (see ch. 26. 67). Compare Isa. 50. 6. This indignity would show us the abhorrence of which our sins are worthy, and men may now see, in all this, the infinite dishonour which they deserve, as the curse of sir ; for it was in the capacity of the sinner's substitute that our Lord passed through all these bitter experiences % f Smote Him. This despite wa» further shown the Sufferer. John has it " they smote Him with theii hands." Matthew and Mark speak of a reed being also u c ed, and on tht head. Mark also adds that : ' bowing their knees they worshipped Him. "All this was in mingled spite and derision. 294 MATTHEW. LA. D. 331 31 And after that they had mocked him, they took tho 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, J Nu.15 35. 1K.2I. 10,13. Ac.7.58. He. 13.12. Observe, (1.) Pilate delivers Christ to be crucified, but He is delivered up also by the determinate counsel and foreknowledge of God (Acts 2. 23). (2.) The enir'ty of the heart against the claims oi Christ is unprovoked and unmitigated. (3.) Men call for Christ to be crucified, and when this deatn is shown to be for the salvation of sinners, they reject Him even in this. (4.) Some shall awake to shame and everlasting contempt (Dan. 12. 2). § 152. Jesus is led away to be cru- cified. — Sixth day of the week. Je- rusalem. Matt. I Mark. I Luke. I John. 27.31-34 115.20-23 123.26-33 Il9. 16,17 31. The robe. Mark says, the pur- ple, viz., the mock purple. 32. As they came out — viz., of the city; for the' execution of criminals was commonly outside the gates. The soldiers led Him out, ."ir they were the common executioners under the Roman governors. II A man of Cyrene. Mark and Luke both speak of this man as " coming out of the country" towards the city, which would show that they found him as they passed out of the city gate. Mark adds that he was " the father of Alex- ander and Rufus." Cyrene was in Africa, where there were Jews resid- ing. The district was called Pen- tapolis Cyrenaica. It is stated by John (19. 17), that Christ went forth 11 bearing His cross" which was the custom "for criminals. They im- pressed this man Simon, "aru on him they laid the cross, that he might bear it after Jesus." (See Luke 23. 26.) The cross v as a high post with a pross-oeow near the top ; and fas ened Simon by name : him they com- pelled to bear his cress. 33 And when they were come unto a place called Golgotha, that is to say, A place of a scull, 34 They gave him vinegar to drink, mingled r with gall : and r Ps.69.21. firmly in the ground. It usually stood some ten feet out of grouhc and was in size and weight such as a man could carry with difficulty. A small seat belonged to it (about the middle), that the crucified person might rest upon it, and not hang entirely by the hands. The hands and feet were sometimes fastened to the cross with spikes, and sometimes bound fast to it with ropes. In our Saviour's case, the former method was used, as the most cruel. Christ is tc be crucified for His people. Yet He would bring men into a mysterious and glorious partaking with Him of His sufferings and of His glory. The place of execution lay to the north-west, and near the city. As the bodies of the beasts that were sac- rificed as types of Him were burned without the camp, so He suffered without the gate (Heb. 13. 11, 12). See Map of Mod. Jerusalem, where the spot standing outside the old walls, but afterwards enclosed, is in- dicated by the site of " the Holy Sepulchre." (K.) On the swell of Acra, beyond the Second Wall, (see " View of Jerusalem as besieged by Titus,") the crucifixion took place. — BartleWs " Walks about Jerusalem," p. 38. 33. Golgotha — " a place called the place of a~skull, which is called in the Hebrew Golgotha "(John) — " the place Golgotha" (Mark) — " the place which is called Calvary" (Luke). This wa.s also the meaning of Calvary in the Latin — " a skull. ' Though called Mount Calvary, it was rather a knoll, just sufficient to designate the spot. It received its name, doubtless, from its being used for the execution of criminals. Comp. 2 Kings 9. 35. 34. Vinegar mingkd %cith %aU> A. D. 33.] CHAPTER XXVII. 2i'0 whnn he had tasted thereof, he would not drink. 35 And ■ they crucified him, and parted his garments, casting lots : that it might be fulfilled s Ps.22.16. Mar.l5.2-»,«fcc. Lu. 23,34. &c. J no. 19.24, &c. t Ps.22.lS. This was a mixture offered in de- rision, it would seem. Mark speaks of another potion, viz. wine, or wine- vinegar, mingled with myrrh, which was the usual stupefying drink for criminals about to suffer death, it served as an opiate,, like laudanum, to relieve the extreme sufferings. This fulfilled the prophecy in Psalm 69. 31. IT He would nut drink. Here again He was to show how willingly he endured the curse. If He had sought relief, He could have had it from heavan.ior could have destroyed His enemies at His will. He would now refuse any alleviations which His murderers would admin- ister. He would drink the cup to the dregs, for it was given Him of His Father. He endured the curse vol- untarily and fully. Observe, (1.) Christ must needs die, not by the scourging, nor by the sinking under the cross, but by cruci- fixion itself. (2.) The smallest mat- ter in all this work entered into the particular plan. The Scriptures were fulfilled, and God's purposes were carried out. § 153. The Crucifixion. — Sixth day of the week. Jerusalem. Matt. Mark. Luke. John. '-17. 35-38 15. 24-28 23.33 34,38 19.18-24 35. They crucified Him. The man ner of crucifixion was briefly this. The senten;ed man was first stripped of all his clothing, saving a strip ahout the loins, and then severely whipped, so tlyit he sometimes died under this. Smarting and exhausted, he was compelled as soon as possible to bear his cross to the spot. Four soldiers of the Pr^toriac guard, under which was spoken « by the pro- phet, They parted my garments among them, and upon my ves- ture did they cast lots. 36 And sitting down, they watched him there ; 37 And set up over his head the superintendence of a centurion, were the common executioners. These drove each a nail into the hand ot foot of the man, sometimes beiore. and sometimes after the cross had been set up in its place in the ground. Resting on the small seat which was fixed about the middle of the cross, the person could be nailed to it after it was set up. It was a slow and severe death, not exceeded in physical suffering, perhaps, by any method of torture. It was also the most ignominious punishment, " as it is written, Cursed is every one that hangeth on a tree." Robbers and slaves were generally deemed to this kind of death. Hence •' the offence of the cross" Hence the won- der of Christ's humiliation, "even the death of the cross." Such suffer- ing must needs be short, showing how poorly our weak nature can bear the curse of sin. A person gen- erally lived on the cross till the third, fourth, or fifth day — the nails poison- ing and inflaming the whole system, and through the nerves among which they were driven, making the pain indeed excruciating, a term which is derived from the word crux, a cross. With the Jews it was not lawful that a malefactor's body hang on the cross over night (Deut. 21. 23). Hence the soldier tried with the spear to see if He was yet dead, else they would break his bones to hasten His de- cease. TT Parted His garments. The soldiers who acted as execution- ers were entitled jo the garments of the deceased. They " made four parts, (says John), to every soldier a part," and for His coat they cast lots. This was a method ot deciding such a doubtful point by appealing to whai was ostensibly regarded in the case 296 MATTHEW. [A. D. 33. his accusation written, THIS I thieves "crucified with him; IS JESUS THE KING OF one on the right hand, and an- TIIE JEWS. other on the left. 38 Then were there two « ls5312 - as an expression of God's will. See Acts 1. 26, in the case of choosing an apostle who should stand in the room of Judas, and fill up the fixed num- ber. IT That it might be fulfilled. This prophecy is found in Psalm 22. 18, which shows that the Psalm refers to Christ as a striking detail of His Bufferings, in that crucifixion expe- rience. Men — wicked men — may have the raiment of Christ. Even the most wicked may wear His robe of righteousness and salvation by Divine grace. 36. They watched Him. This they did, as guards, lest anything might occur to obviate their cruel purpose. This is recorded to show us how cer- tainly and without any failure, all the malicious designs of men for His death were accomplished. Nothing failed of all His endurance on the accursed tree. 37. His accusation — the charge upon which He was condemned. Mark and Luke speak of the super- scription, and John of the title. It was customary to set over the head of the criminal the crime for which he had been condemned and was about to suffer. It was usually graven on a metal plate, with black characters on a white ground. This was in order that the people might know the case. Hence we find this written in three languages, Hebrew, Greek, and Latin, that the Jews, Greeks, and Romans, who were in the crowd, might understand. These were the three sacred languages of the world. John says that Pilate wrote it (19. 19). The title itself is given differently by all the Evangel- ists, though it is the same in sub- stance. The ground of His condem- nation was that He elaimed to be " tne King of the Jews." It may have been variously written in the different languages. But it was net necessary that the precise words should be stated, so long as they agreed most perfectly in the sub- stance of the accusation. In John's narrative we find that the chief priests expostulated with Pilate, and they themselves quote the title defec- tively, leaving out a part (19. 21). The harmless disagreement here in the very words, would only show that the Evangelists had not copied from each other, or conspired with each other to fabricate their narra- tive. Here, also, by this custom of stating publicly the ground of sen- tence, we have an open declaration that He " had done nothing amiss." This was the third hour, when they crucified Him,-or 9 o'clock (Mark). 38. Two thieves — robbers, or high- waymen, with which Judea theD aboun led. All the Evangelists men- tion this, that two malefactors were crucified with Him, one on each side. Mark notices this as in fulfilment of the prophecy flsa. 53. 12), " And Lie was numbered with the transgres- sors." Executions were appointed ai! passover time, for the impression upon the greatest number. (See Deut. 17. 13.) For the same purpose, seve- ral were usually executed together. Our Lord ranked now as a capita] transgressor, for He stood in the stead of sinners — made a curse for its.'' Observe, (1.) The accusation on the cross shows Christ to have been innocent. (2.) Sinners will not have this man to reign over them (see Luke 19. 14). This is their guilt, and this procures the death of Christ. So Adam in thft garden disdained subjection to God. (3.) He was numbered with the transgressors, as Mark notices (Isa. 53. 12), standing in sinners' jlace to save sinners (4.) Behold Jesus in the midst of mah ef actors (John). He is also in the midst of the throne (Rev. 5. 6), and in the midst of the Church. Matt 18 20. A.D.33] CHAPTER XXVII. 297 39 1 And they that passed by reviled him, wagging their heads, 40 And saying, Thou that de- stroyest 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, V Ps 12.7; 109.25. Lu.18 3*. W Job.13.9. Ps.35.16. Is.2S.22. § 154. The Jews mock at Jesus on the Cross. He commends His mo- ther to John. — (Sixth day of the week.) Matt. I Mark. Luke. I John. B7.39-44 I 15.29-32 23.35-37 I 19.25-27 39-43 | 39. Reviled Him— literally, " blas- phemed." They heaped vile epithets upon Him, shaking and tossing the head in scorn (see Job 16. 4. Psalm 109. 25). People and rulers joined in this, as we learn from Luke. Hu- man insult was part of the bitter curse which He endured. 40. Thou that destroy est. This claim of His was brought up now in deri- sion. His boast of power was cbal- .enged, dared, defied now. How easily He might have used that power to hurl them into perdition; but He for- bore. He could have come down : but He came to die. He would not have Himself now, else He could not save sinners. IT If thou be the Son qf God. Like Satan in the wilder- ness, they challenge His claim to Divinity. 41. This scoffing was universal among all classes of the multitude — chief priests, scribes and elders, and b udiers and the thieves, are men- tioned. 42. He saved others. This was an {illusion to His miracles, which pre- tended even to raise the dead; I ut which they obstinately discredited or attributed lo Beelzebub. They dared Him now to do this conclusive mira- cle for their belief: bit this ^oukl 42 He saved other*, himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe h;m. 43 He trusted in God ; let * him deliver him now, if he will have him : for he said, y I am the Son of God. 44 The thieves also, which were crucified with him, cast X Ps.3.2; 22.8; 42.10; 71.11. y Jntt.5.17,18; 10. 30,36. neither have convinced them — nor would it have served His purpose cf grace — nor could they demand any further si;m. " A wicked and adulter- ous generation seeketh after a sign, but there shall no sign be given them, but the sign of Jonas the prophet." The wondrous miracle to be wrought lay in the purposes of God, and was soon to come on, in His resurrec- tion, according to Jonah's type and the ample prophecy. Nor was this a sincere demand of theirs, but only in mockery. 43. He trusted in God. These words are remarkably predicted in Ps. 22. 8. This also recalled His declarations of confidence in the Fa- ther and of oneness with Him, which now they would have Him test, and manifest (ch. 25. 53). So did Satan in the wilderness — " If thou be the Son of God, cast thyself doicn, for it is written, He shall give His angels charge over thee," &c. (ch. 4. 6). Bui would He meet such insulting chal- lenges 1 Had they not had the most abundant p oofs, which thev utterly despised 1 And would the Father ar- rest His gracious plans to satisfy, or stop such raillery'? Behold in' the midst of all this, Christ had rather die to offer them salvation, than de- cline to die. to induce their conviction. 44. The thieves. Luke says. "Gmt of the malefactors" while Matthew and Mark speak in general of It* thieves, as doing this. One of them was more conspicuous in the history, and upon his case Luke dwelt. 2*J9 MATTHEW f A. D 33 the same in his teeth. 45 Now from the sixth hour theie was darkness 2 over all the land unto the ninth hour. 46 And about the ninth hour U Cast the same in His teeth — literally, reproached Him to the same effect — or, in like manner. Luke alone tells us of the penitent one (23. 40). Here around the cross, Christ would illus- trate the power of that grace which Ihe cross should procure even for the vilest of sinners, even in the worst case, and to the last. This is no encouragement to put off repentance till death. That one is rescued amidst extremist perils, is no encouragement to take the risk, especially when this must be, by despising the grace till the last. It is not probable that this thief had enjoyed the means of know- ing the Saviour. At this time, our Lord commended His mother Mary (now a widow, doubtless) to the affectionate care of the beloved dis- ciple; as John himself narrates (19. 25-27). Oeserve,(L) How much of Satan's language and spirit was in this bitter trial of Christ on the cross. (See the i°mptation in the wilderness, ch. 4.) (2.) Christ's claim to Divinity, was that against which Satan and all God's enemies vented their malicious spite. They challenged and tanta- lized His Sonship. (3.) The pardon- ing grace is signally illustrated. § 155. Darkness prevails. Christ expires on the Cross. — Sixi.m day of the week. Calvary. Matt. I Mark, i Luke, i John. 27.45-50 J 15.33-37 | 23.44-46 | 19.28-3<> 45. Tlie sixth hour. It was our iwon, or twelve o'clock. Darkness at noon-day was the most striking and palpable work of God, ?s it could not nave besn a common eclipse, for the passover was always at full-moon. The darkness also lasted three hoi rs, as an eclipse never could. Ter al- liac (Apolog. ch. 21) appea 3 to the Jesus cried with a loud voice, saying, Eli, Eli, lama sabachtha- ni ? that is to say, a My God, my God, why hast thou forsaken me ? 47 Some of them that stood a Ps.22.1. Is.53.1». La. 1.12- accounts of this event, contained in the Roman archives. Phlegon, a Ro- man astronomer, A. D. 140, speaking of this very time, testifies of this > IT All the land — or " all the earth" as Luke (same Greek word). This phrase was often applied to Judea alone. See Bp. Watson's Reply to Gibbon, Let. 5. 46. My God. These words are from Psalm 22. 1, and are quoted not from the Hebrew, but from the Chaldee paraphrase. Mark gives the words in the Syro-Chaldaic (ch. 15. 34), his object not being to give the dialect in which they were spoken ; but the exclamation itself. This language was spoken in Judea at that time. Here our great sacrifice cried out under the dreadful sense of the Di- vine wrath against sin, as He bore its load and curse. Compare the 22d Psalm, which He applied now to His case, and which the Jews had always applied to the Messiah. As He stood in the sinner's place, He saw and felt the Father's wrath, not toward Him- self as a personal transgressor, but toward Himself as the sinner's Sub- stitute. He still cried, My God, and retained His filial confidence. Bui here was the sting of death to Him, that He, the holy Lamb of God. should occupy such a place, and sus- tain for a moment such a relation to His Father. He cried out at this point ! as He did not under His othei sufferings. His human soul was lefl \.n shudder at the thought of standing under the curse, even for others, and here He felt the awful dread of sink ing under such a load. " He -*as heard in that He feared." Heb. 5. 1. 47. Call el h for Eli as. It is no! declared that "the-" thought He called for Elias, but thir chey said, in taunt. And, as it was intended, it was a A D. 33.] CHAPTER XXVII. 299 there, when they heard that, said. This man calleth for Elias, 4r* A.nd straightway one of them ran, and took a sponge, and tilled it with b vinegar, and b Ps.69.21. most severe and cruel mockery — tan- talizing Him, as now, in vain, calling for KM. is, who was prophesied of, as the Messiah's forerunner, and whom the Jews expected as first to appear. He hail lanoured to show that John the Baptist was he, but they rejected this with disdain. (See ch. 11. 14, 18.) They expected Elijah the prophet to appear in person, and hence they sneeringly adverted here to the want of this testimony to His being the true Messiah. Greenleaf notices this incidental allusion by Matthew and Mark to the popular opinion as addi- tional evidence of their veracity. 48. Gave Him to drink. This was not from any misunderstanding of the outcry, as might seem from the con- nexion, and as some have supposed, but from another cry which John reports — " that the Scripture might be fulfilled He saith. I thirst." John 19. 28/ See Psalm 69. 21. This was the rich man's outcry in torment (Luke 1G. 24.) It expressed the se- verity of perdition. As the gospel benefits are represented by " the waters : ' and by drink, so the bitter- ness of sin's curse and punishment is represented by thirst. This vine- gar, or sour wine, was the soldier's drink, of which a vessel full was there (John 19. 29). They put the sponge on a reed, or hyssop-branch (John), that thus they might reach it to His mouth as He hung upon the cross. 49. Others expressed their rage and vencra thus — repeating the taunt about Elias. There was all manner of scorn and reviling among the ma- lignant crowd. W). With a loud voice This was Bnother cry. His voice was loud in death. lie v/as heard to say " Father, late thy hands 1 commend my spirit" (Luke), showing His relations *o the put it on a leed, and gave him to drink. 49 The rest said, Let be, le* us see whether Elias will come to save him. 50 *J Jesus, when he had cried Father as undisturbed. Stephen the martyr died crying. " Lord Jesus receive my spirit " (Acts 7. 59), wor- shipping the risen Lamb. Christ also said. " It is finished " (John), which expressed what John had just before noticed (ch. 19. 28)— "Jesus know- ing that all things were now accom- plished." The prophecies of His sacrificial death were fulfilled — the covenant with the Father was met — the cup given Him to drink was taken to the dregs — the types and shadows of the old dispensation were answered in Him, and now by His finished work satisfaction was made for believers. IT Yielded up tht ghost — or in Greek, the spirit. He expired, as Mark has it literally (e&irvews). He laid down His lite to take it again. His soul was made an offering for sin. Observe, (1.) Christ's sufferings were more in soul than in body, and this mysterious, unknown anguish of spirit, was the cup — the sting ol death — the curse for us. (2.) The atone- ment of Christ cannot be explained except we find here me punishwxnt due to sin suffered by the innocent for the guilty. This accounts for all the history; and the last dying ay, " It is finished" brings peace to t.iie troubled soul, from the finished work of Christ. The Lord provides a lamb for the burnt-offer:ng, and the son of Abraham, though already bound and laid upon the altar, and now even under the knife, may go free (Gen. 22. 13), mave ven worship there. (3.) The crucifixion experxnee of Christ, as expressed from the c ross, exhibits the whole truth. The for- saking and the thirst show the curse. The wor iS of love, and fobgive- ness, an^ promiss to sinners, there a'so expressed, show the grace, 1 Behold thy mother." " Father for. 300 MATTHEW. [A. D, 33. again with a loud voice, y elded up the ghost. 51 And, behold, the vail e of the temple was rent d in twain, from the top io the bottom ; C Ex.26.31. Le.16.2,15 ; 21.23. 2Ch.3.14. d Is. 25. give them." " To-day shalt thou be with me in paradise." And the DYING WORDS show the ACCEPTANCE of His work in heaven. " // is fin- ished." " Father into thy hands I commend my spirit." § 156. The Vail op the Temple rent. The Graves opened. The Women at the Cross. — Sixth day of the week. Matt. I Mark. Luke. I John. £7.51-50 I 15.38-41 123.45,47-49 I 51. The vail of the temple. This was the interior vail in Herod's temple, which separated the holy place from the Holy of Holies (see Temple, ch. 21). Exodus 26. 33. Paul refers to this event, and to the important sym- bolical purport of it. See Heb. 9. 8. and 10. 20. It was rent in two parts, torn from top to bottom, exposing all the sacred mysteries of the Most Holy Place. Thus, " the way into the holiest of all was {now) made mani- fest" and laid open to all nations. The sacred ceremonies of the day of atonement, whet, the high priest en- tered into the Most Holy Place — viz., once a year —were now to be dispens- ed with, as the r""<*at high piiest had furnished His own blood and offices, and gone within the vail to show His blood in heaven ; and thus, also, be- lievers have boldness to enter into the holiest by a new and living way which He hath consecrated for us through the vail, that is to say, His flesh. The priest was probably burn- ing incense in the holy place at this hour of the evening sacrifice. *J The earth did. quake — or shake. The ground that was cursed sympa- thizes. There ar^ traces of this re- markable eartnquake in Judea, and heathen writers speak of one which occurred in this rei^i of Tiberius and the earth did quake, and the rocks rent; 52 And 8 the graves were open- ed ; and many bodies of the saints which f slept, arose, 53 And came out of the graves s e Is. 25.8; 26.19. Ho.13.14. Jl)0.5.25,28. / Da.12. 2. lTh.4.14. g 1 Cor. 15.20. that destroyed twelve Asiatic cities (see Macrobius). Tacitus' Ann. Ik 47. Suetonius in Tib. 48. That it was great, would appear from the additional clause, " the rocks rent." This was entirely miraculous, in tes- timony to Christ's work: and so it impressed the centurion (54). 52. The graves were opened. This was another testimony to Christ's work. As the rending of the vail symbolically showed the mysteries of the ritual opened, and the way to heaven opened, and Christ's office opened as superseding that of the Levitical law — so this demonstrated that the power of death and the grave was vanquished, and an earnest was given of a general resurrection. IF The saints — the pious dead. These were probably such as old Simeon, who was known in Jerusalem, and who had but recently died. IF Which slept. Believers are said to deep in Jesus. Death is to them a calm and sweet repose, which the softest s)'im- berof me pillow only typifies. They are said to sleep also, because foi them there is a blest awaking when the resurrection day shall dawn. See 1 Thess. 4. 14. John It. 11. 1 Uor. 15. 20. 53. Came out of the graves after Hi< resurrection. Though the graves w^re shaken and torn open by the earth- quake, it was not until after He arose (day alter next), that their tenants came forth. This, therefore, showed that there was power in His death to open the oraves ot believers — and POWER in His RESURRECTION TO BRINO them forth. Christ was Himself ■' the first-fruits of them that slept." 1 Cor. 15. 20. Col. 1. 18. IT Tht holy ciby— Jerusalem. The burial grounds" were around the city, \n ttm A D. 33. CHAPTER XXVII. 301 after his resurrection, and went Into the holy city, and appeared unto many. 54 Now h when the centurion, £ii d they that were with him watching Jesus, saw the earth- quake, and those things that were done, they feared greatly, h Mar. 15.39. Lu.23.47.&c. valleys, or along the slopes adjacent. Fcr a remarkable prophetic delinea- tion of Christ's sufferings on the cross, see the 22d Psalm. And for a sound and devotional exposition of the lan- guage, see Stevenson's work, entitled, " Christ on the Cross." Behold the Lamb of God, our Passover, sacri- ficed for us. Though the cross was of all punishments most ignominious, yet Christians find here their hope. This was the shame due to their sin. Christ is the power of God, and the wisdom of God unto salvation to every one that believeth (1 Cor. 1. 24). They glory in the cross. For hereby Christ spoiled principalities and powers, and made a show of them openl)', tri- umphing over them in His cross (Col. 2. 15). Behold ! Jews and Gen- iiles (Sanhedrim and Pilate) con- demned Christ — the Roman soldiers crucified Him — the mixed multitude, rapacious and malignant, called for His sentence and crucifixion, until they prevailed on Pilate — and all without a reason. No reason can be given for the death of Christ, except that thus it behooved Him to suffer the punishment due to sin, in order to the salvation of any. 54. T/ie centurion. As the name imports, this officer had command of a hundred soldiers. He superintend- ed the crucifixion. IT Watching. This was the Pretorian guard who attended to keep watch throughout. V\ Truly, &c. He knew the al- leged blasphemy for which Christ suffered ; and these tokens from Je- hovah were most convincing. All " those things that were done" — the miraculous darkness, and rending of the vaii, and the opening graces, 26 saying, Truly this was the Son of God. 55 And many women were there, (beholding afar of!,) which « followed Jesus from Galilee, ministering unto him ; 50 Among which was Mary Magdalene, and Mary the moth i Lu. 8.2,3. had power as testimonies from the Most High. They were evident at- testations of His claims, and proved Him to be the Son of God, by setting a seal to His work. Luke" records another saying of the centurion — " Truly this was a righteous man" — as Pilate's wife had warned the gov- ernor before this very guard — : ' that just man." See Acts 3. 14; 7.52; 22. 14. 55, 56. Many women. John speaks of Mary His mother, and His mo- ther's sister, Mary the wife of Cleopas, and Mary Magdalene. Mark omits our Lord's mother, and adds Salome. These were afterward prominent in the resurrection scenes (Mark 16. 1). This last is she whom Matthew calls the mother of Zebedee's children — John alone making mention of our Lord's mother, who was so specially entrusted to his care. These followed Him from Galilee, ministering to Him — that is, waiting upon Him and serving Him. Mary Magdalene was so called, because she was from the district of Magdala (see ch. 15. 39, note), near the sea of Tiberias, and not far from Capernaum, on the same side. These at first came near the cross, and Christ spoke to His mother, " Behold thy son," referring to John, whom He commended to her as protector and son (John 19. 26). Afterward, as the terrors of the dying moment came on, and the awful tokens from Heaven appeared, they retired from the horror ex the scene. See Wall's Critical Notes, p. 116, and Watson's Reply to Gibbon, Let. 5, and Newcome. Observe, What follows upon the death cf Christ. (!.") The teu>i»le 302 MATTHEW. 1A. D 33 bi of James ami Joses, and the ir other of Zebedee's children. 57 IT When J the even was come, there came a rich man of Arimathea, named Joseph, who 3 Mar.l5.4<\ Lu.23.50. J no. 19.38. vail is rent — the ritual is abolished. Heaven is opened, and Christ the forerunner enters for us within the vail — and there we may cas* our hope — sure and steadfast — &s an an- chor that takes hold upon the rock (Heb. 6. 19, 20). (2.) Death is van- quished for believers — and a resurrec- tion is secured, and the glorious rising of the saints is demonstrated. (3.) Sinners are convinced by His death. The preaching of the cross and the scenes of His blood-sheddir,g shall yet powerfully convince the most obdurate hearts. Jehovah's inflexible justice — Christ's dying love — the aw- ful cup of the curse, and the accept- ance of the work in heaven, are the great truths which shall always have convincing power, by the Holy Ghost. (4.) His people are willing. The last at the cross and the first at the sepul- chre are the women — ministering — following from far — and when they can do nothing more, bringing sweet spices to embalm His corpse. % 157. The taking down prom the cross. The Burial. — Jerusalem. Matt. I Mark. 27.57-61! 15.42 57. Joseph. A rich man, and a dis- ciple. Not many such were found among Christ's followers. But the Scripture was to be fulfilled in this, " He made His grave with the wick- ed and with the rich in His death.''' Isa. 53. 9. This man is called by Luke, " a counsellor — a good man and a just. The same had not consented to the counsel and deed of them (i. e., who condemned and crucified Him) — who also himself waited for the king- dom of God." John says of him, " be- ing a disciple of Jesus, but secretly, for fear of the Jews." Tf Arimathea. This is supposed fc/ some to be the c. | Luke. J John. ■47 03.50-561 19.31-42 also himself was Jesus' disciple - 58 He went to Pilate, and begged the body of Jesus Then Pilate commanded the body to be delivered. 59 And when Joseph he I ta- same as Ramah, six miles north of Jerusalem. It is more likely the same as Ramleh, near Lydda, about thirty miles north-west of Jerusalem, This was Samuel's birth-place (see 1 Sam. 1.1). " Ramathaim-Zophim." 58. Begged the body. This inci- dental allusion to existing cusroms, shows the veracity of the narrative, Those crucified by the Romans, arc said to have been usually exposed to the birds of prey — and a guard wa^ set to prevent their friends from bury ing the bodies. The body of Jesus, therefore, could not be obtains, toi burial, without leave from Pilate. The Evangelists only relate that it was applied for. — See " Greenlcaf's Testi- mony of the Evangelists. 7 ' "With the Jews, it was not lawful for the bodies of criminals to remain all night upon the tree, " but thou shalt in any wise bury him that day. " Deut. 21 . 23. Mark says that Joseph " went in boldly unto Pilate." This is expressive, con- sidering what John says of him. that he was a disciple secretly for fear of the Jews. The most timid Christians do sometimes show the greatest cour- age, and accomplish the boldest tilings for Christ. Who would not plead J or Christ's body 1 But the church is m w His body (Col. 1. 24). Who will go forward before governors and kings for it 1 Pilate ordered the body to be given up. But, the most completely to forestal any allegation of His being yet alive, in order to account for His rising, Mark records (15. 44V that " Pilate marvelled if He were already dead, and calling unto him the cpipeu) 300 MATTHEW A. D 83 2 Ai.d, behold, there * was a great earthquake : for the an- gel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. 3 His c countenance was like l Or, had been, c Ps.104.4. Eze. 1.4-14. Da.10.6. Re. 1.14-16. — to visit. Bengel remarks here, " that they came for such offices as belonged to those who were not near relatives — viz., of embalming — and hence it is not wonderful that our Lord's mother was not in the com- pany." 2. Great earthquake. This had taken place before their arrival. Such an event had accompanied the death of Christ, and the graves of His people were opened. Much more shall it occur at His own rising, when His c wn sepulchre is burst. IT The angel of the Lord. He came with authority " from heaven." Matthew describes him as sitting. Luke speaks of two that were seen standing. Twelve legions of angels could have been there at Christ's command. These were His angels (" of the Lord"). Theophylact remarks, that " the stone was removed, not to let Jesus out, but to let the disciples in. 7 ' 3. His countenance — literally, his form or appearance. This was heav- enly apparel. Christ at His trans- fiffdi'.tion had His face shining as the sun, and His raiment white and glistening. This dazzling whiteness was the symbol of joy and purity and glory. Bengel remarks, that we do not read of celestial messengers ap- pearing before this, in such dress; but afterward they so appeared. Acts 1. 10, and 10. 30. 4. For fear of him — i. e., of the angel. IT Did shake — or quake. The verb here has the same fo r \e as ihe noun, vs. 2 — " earthquake." The military guards were struck with tremor and terror, and fell down as dead. Mark records the query of the women on the way, about who should roll away the stoi.e for them, and of lightning, anc his raiment wi.ite as snow : 4 And for fear of him ihe keepers did shake, and became as dead men. 5 And the angel answered d their finding the stone rolled away (10. 3, 4). Luke tells further of theii entering into the sepulchre (24. 3). John tells further still, of Mary Mag- dalene's returning with the message to Simon Peter (20. 2). § 161. Vision of Angels in the Sep- ulchre.— First day of the week. Jerusalem. Matt. | Mark. i Luke, i John. 28. 5-7 1 16. 5-7 I 24. 4-8 j 5. And, the angel answered. Mark says that this address of the angel was as they had entered the sepul- chre — the heavenly messenger " sit- ting on the right side" — viz.. on the stone, as Matthew records. There was an inner vault where the bodies were laid, and the stone was at the mouth of this, while there was also an outer enclosure, into which the women entered, as stated by Mark — and saw the angel sitting, as told bj Matthew. This reconciles the seem- ing discrepancy. Mark further de- scribes him as " a young man (that is in form), clothed in a long white garment, and they were affrighted/ This last statement by Mark, of the women's fear, accounts for the con- ciliatory address of the angel, here given. The angel knew whom they sought, because he was sent on this Divine commission. In vs. 8, Mat- thew intimates by the Greek term rendered " departed" (or having gone out from), that they had been inside. The fact that Luke records the ap- pearing of two angels who stooc by them, is not inconsistent with the other statements; because MatU.ew and Mark speak only of the one who addressed the women. This is natu- ral, and occurs elsewhere- as in JL D. 38.] CHAPTER XXVIII. 307 and said unto the women, Fear not ye : for e I know that ye seek Jesus, which was crucified. 6 He is not here ; for he is risen, as he said. f Come, see the place where the Lord lay. 7 AyA go quickly, and tell his e Ps. 105.3, 4. /c.27.63. regard to the blind men at Jericho, and the demoniacs at Gadara. And as t«> the standing posture, the word rendered " stood" in Luke, means more literally, "appeared suddenly." Besides, they might easily have both sat and stood, during the interview — might have been both outside and insiue at different moments — and they might have been seen both singly and together in tne sudden and shifting apparition. When infidels would make war against the Scripture on such slight grounds, they show alike their zealous hostility, and their lack ol* better weapons. 6. He is not here. This was the consoling message to the affrighted disciples — that Christ, though not there, was where His promise had appointed — not dead and buried any longer, but alive and faithful. They needed an angel message to remind them of Christ's word. They were looking for Him other than in the way of His appointment — and they should not find Him there. They were guided by natural expectations, and not by the calculations of faith grounded on the express word of promise. IT See the place. This was a niche in the inner chamber of the tomb. The angel thus convinces them of Christ's having actually risen, and of his own Divine commission to assure them of the fact. He calls the Saviour " the Lord." — A glorious ap- pellation, says Bengel. The object of the angel was tj remind them of Christ's promise to rise on the third day, which was fulfilled, and of His appointment to meet them in Galilee, which was ready tc be fulfilled. So oar finding one promise made gcod, increases our fa ith in all the promises'. disciples that he is risen t from the dead; and, beholj, he £o- eth before you into Galilee ; there h shall ye see him : lo, I have told you. 8 And they departed quickly g Lu.24.34. lCo.15.4. h ver. 16,17. The body of Christ was laid in the tomb before sunset on Friday — and he rose early on the morning of Sun- day. He therefore rose on the third day % having lain in the tomb during ODe whole day and a part of two others — in all, not far from thirty-six hours. 7. Go quickly. Bengel remarks tha. the apostles especially ought to have believed before they had the sight. Therefore, they shall be informed of these scenes by the women, and their faith shall be tried. 1F Tell His dis- ciples. Mark adds, emphatically, " and tell Peter. 7 ' What a tender care had Christ for the faith of this unfaith- ful apostle, who had so lately denied Him. This accords well with His praying for him, that his faith fail not — an angel message now to rally his faith. IT He is risen. This was the animating word — " risen from the dead." -IT Hegoeth before you. How faithful was Christ, though they were so unbelieving. Why had they not hurried to Galilee instead of to the tomb? Alas, notwithstanding the very word of promise, they had gone to the sepulchre with spices to embalm His corpse .' Yet Christ is faithful ! He went where He had appointed, and waited for them there. How He goes before us — anticipates our promptest movements. This was only a hint of what His anticipating, foregoing grace should always do — going before us even where we have promises— and being beforehand with us. "Before that Philip cplled thee, &c, Jno. 1. 48, § 162. The Women return to thb City. Jesus meets them. — Final day of the week . Matt. I Mark. I Like. I John- 28. 8-10 I 16. 8 I 24. 9-11 ! SOS MATTHEW. [A. D. 3& from the sepulchre, with fear and great joy, and did run U bring his disciples word. 9 11 And as they went to tel his disciples, behold, Jesus met them, saying, All hail.' And tl ey came and held him by the feet, and worshipped him. 10 Then said Jesus unto them, 8. And they departed quickly — lite- rally, went out of, or from the sepul- chre. This is a hint in the language, that they had been inside, as the other Evangelists mention. U Fear and great joy. Fear, at the astounding sights of the angels and the vacant sepulchre — and great joy, at the Di- vine messages, and at their new views if the promises. So " we tremble and rejoice" in our discoveries of Christ's gracious words and ways. IT Quick- ly. At the thought o£ seeing Christ as had been promised (vs. 7), and with teal to convey the glad news to the rest. 9. And as they went. This was plainly our Lord's first appearing, for though Mark speaks of His having appeared first to Mary Magdalene (16. 9), yet the term is used relatively. It was the first of those several ap- pearings, which Mark records. Mary Magdalene was not with the other women at this appearing, as we infer from her language to Peter and John (John 20. 2). She had not yet seen the Lord. (See the narratives har- monized at the end.) f All Hail — or rather, Hail. A term of salutation. The literal meaning of the Greek word is, rejoice — i. e.,joy to thee! tf Held Him by the feel. This phrase, with the next term which signifies the act of prostration on the ground in reverence (see note 2. 2), describes their earnest and overjoyed devotion. They cast themselves before Him. and took Him by the feet. So promptly did they find that He was veri'y the same Lord that was crucified. And i" He was indeed their risen Loan fi_ty must needs pay Him Divine Be not afraid : go tell my breth- ren ] that they go into Galilee, and there shall they see me. 11 1 Now when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done. j He.2.11. homage. It is intimated that their holding Him by the feet was an ex- pression of their dread of separating from Him again, even for an instant. This explains the opening of V3. 10. 10. Be not afraid — that is, to part from me on this errand, especially, when it is to meet me with the rest, in a place beyond. This meeting now by the way was more than Christ had promised. He will sometimes do more than He has said for His people, to confirm them in all that He has said. We may go out from our closet inter- views on our errands of Christian duty — for he has appointed to meet us beyond,. In the way of our cheerful obedience He will often meet us, cry- ing, Hail ! Peace ! *fT My brethren. How lender the message It was not enough to have promised — He must every way remind and assure them that He would keep His promise. Surely this was Christ, " Thy speech beurrayelh thee .'" He is " the first-born among many brethren " (Rom. 8. 29. comp. Heb. 3. 11). IT Galilee. He went up to Jerusalem to be crucified. He would now go to Galilee, where most of His mighty works were done. There was His nativity, and the place where He had been brought up. It was Galilee of the Gentiles where the light had sprung- up upon the region and -hadow of death, ch. 4. 13-lC. Observe, (1.) " The sign of the prophet Jonas" is given (ch. 10. 4). Let us enter the vacant sepulcn/e, and, like John, see av.v bc^icvk (John 20. 8). (2.) Christ proves to es His resurrection, by n^eting us, and confirmirg to us His promises. A D.33.] CHAPTER XX VIII. 303 12 And'whei. they were as- sembled with the elders, and had taken counsel, they gave large money unto the soldiers, 13 Saying, Say ye, His disci- ples came by night, and stole k k C.26.64. § 163 him away while we slept 14 And if this come to the gov- ernor's ears, we will persuade him, and secure you. 15 So they took the money, and did as thev were taught : Peter and John lun to the Sepul- chre. — First day of the week. Jerusalem. § 161. Our Lord is seen by Mary Magda- lene at the Sepulchre. — Same day.. § 165. Report of the Watch. — First day of the week. Jerusalem. 11. When they were going, or rather Matt. Mark. 19. 9-11 Luke. 24. 12 23.11-15 John. 12! 20. 3-10 20.11-18 when they had gone. The guard (or keepers, vs. 4), having now recovered sufficiently from their stunning fright, and seeing their own liability to charges for not having kept the tomb safely, went to make report of all that had occurred. 17 Unto the chief priests. The chief priests were well understood to be the parties interested, and the active agents in Christ's showed their perfidy — their eagerness to contradict the facts, even after they were convinced — their extreme cor- ruption that would resort to such ini- quitous means — and especially their unhappy extremity, that could find no possible escape from the overwhelm- ing proofs, and must bribe the sol- diers to lie, against all probability, and in peril of their own life, to get a shadow of pretence against the resur- death, though the charge and condem- rection. Yet what a gross absurdity nation before Pilate had been one which concerned the state. Moreover the guard had been put at command of the chief priests (ch. 27. 65). The guards themselves were convinced of a miraculous work at the sepulchre. V2. At this astounding news, they convene the Sanhedrim. IT Large money — literal \y sufficient, in the sense of abundant. They could think now anly of lying and bribery. The state- ments of the guards satisfied them that there was no need of searching for the body, or investigating the case. They did not think of possible collu- sion. And now if He had risen, the last point was harder to kick against than the first (ch. 27. 64). IT Unto tlie soldiers. Ordinarily the soldiers might have been open to bribe. But in this case, they would expose them- selves to the penally of the Roman law, which was death, if it should ap- pear that they had been asleep at their posts, and with such fatal results. The conduct of the chief priests here, was involved in this falsehood. If the guards were asleep, how could they know of the body's being stolen away by the disciples? Their very lack of" fidelity so confessed, would destroy their tes- timony. 14. The governor's ears. They must give the soldiers this warrant against the fatal consequences of such a confession. The penalty of being asleep would be death — and yet, this pledge is given of influencing Pilate ; so that they should escape the law. IT Persuade. It was well under- stood that money could operate with Pilate, so that the soldiers need not fear. The governor was evidently known as being open to this kind r r persuasion. Philo testifies to this point hi his character. 15. So they look the money and did as they were taught! What them to bservo q Ac.2.43. lCor.il. good profession. Now, this Christian baptism as we see from what follows, involves more than the avowal of such a commonly confessed belief From the Acts of the Apostles we learn, too, that household baptism was understood (see 3. 39; 16. 33). IT In the name. This does not mean, " by the authority ." It is " into the name," or unto, involving a profes- sion of this Christian religion, in which alone the Father, Son, and Holy Ghost, can be made known to men. One so baptized into the nam", of the Triune" God, professes to re- ceive the Father, Son, and Holy Ghost, in all the offices in which they act for the government and salvation of men; and engages to walk in all the commandments and ordinances of the Lord. In infant baptism, this engagement is made by the believing parent for the child, with the view of the child's assuming the obligation for itself at discretionary years. The baptism is the child's privilege. The after profession is its solemn Cluis- tian duty. IT Of the Father, and of the Son, and of (he Holy Ghost. Ob- serve, it is in the name of these three persons as one God, not in their names as though they were three Gods. The same phraseology is used, when speaking of any one being, as 1 Cor. I. 13, " were ye baptized in the name of Paul?" This language therefore gives the name of God — Three Per- sons in one Godhead. How absurd that the Son and the Holy Ghost should be thus named, if they be not persons. How impossible that any in- ferior being could be ranked thus with the Father, in the sacred form of this perpetual ordinance — or if the Spirit were only an attribute, how triAing would be such a formulary ! The Father, and the Son, and the Holy Ghos'-, must be equal in power ana glory. 20. Teaching them, &c. Christ's A. D. 33.] CHAPTER XXVIII. 313 ail thinjn whatsoever I have commanoed you : and lo, I r am r c.18.20. Re.1.18. command- are to be taught in the church. The church is set to be a grand teaching institution. Its busi- ness is educational. The scriptures are to be taught. There is sufficiency in these, and exclusive authority as a rule oiTaith. To gather into the church all nations — baptizing them into the Christian faith — to preach the gos- pel to every creature, and to leech the church Christ's commandments, were the substantial points of the great commission. IT Lo I am with you. This implies His essential -presence and assistance. He had said before, u thcie am I in the midst of them" promising to be so especially present where two or three of them were gath- ered together in His name (ch. 18. 20). He here again asserted His Di- vinity — able to be omnipresent, and upholding all things by the word of His power — sitting down on the right hand of the majesty on High. 1 Alway. — literally {niiaaa rac v^epdff), all the days. He is with His faithful ministers always. Fie does not say * all your days" as though speaking with you alway, even unto the end of the world. A:.ien. § 171. Our Lord is seen of James, then of all the Apostles. — Jerusalem Acts 1. 3-8, and 1 Cor. i5u 7.) only of tne apostles, or of their tny m "1 he Schedule of Days," immediately preceding the crucifixion. Dr. Simon Greenleaf of Harvard University, in his " Testimony of the Evange- lists," has adopted the same arrangement. No important points are involved, if we may except the question which might be considered important by some, whether Christ's triumphal entry to Jerusalem was on Sunday — hence called " Palm Sunday. 17 We subjoin the Harmony of this portion, which Mimpriss (London, 1845) adopts, after Gresweli, which is generally conceded now, as the most au- thorized "Schedule of the Days." Close of the Seventh Day. — After the expiration of the Jewish Sabbath Tor Saturday), "six days before the Passover," John 12. 1 (meaning, in the Jewish reckoning, the sixth day before), Jesus arrives at Bethany. First day oj ike week, Sunday. — The Jews resort to Bethany, to see Jesus and Lazarus. Second day, Monday. — Jesus goes in procession from Bethany to Jerusa lem, to appear in the temple, four days before He suffers. He makes Hm public entry — after which, He goes to Bethany to lodge there. Third day, Tuesday. — Jesus, in the way from Bethany, curses a fig-tree; and on the same day He cleanses the Temple. Fourth day, Wednesday. — Jesus returns to the city, and the conversation ts held with the disciples about the fig-tree now withered. He discourses in the Temple and on Mount Oliyet. He foretells His coming to destroy the city, &c. Fifth day, Thursday (toward evening). — The disciples make preparation for the Paschal Supper, which is eaten in the evening, whicli would be the beginning of Friday, as the day began after sunset. We need only remark, that the sixth day before the Passover, according to the Jewish phraseology and reckoning, would rather be Sunday, as the sixth day before Friday — for the first and last day of the reckoning would be Birictly included. So the other expression, " after thee days," or " the third day" from Friday, confessedly meant Sunday — the day when our Lord ap- pointed to rise again. But if the Sunday previous was the day of His arriving at Bethany, His public entry to Jerusalem was " on the next day"— Monday — (John 12. 12). JEWISH MONEY REDUCED TO DOLLARS AND CENTS. Dollars. Cents A Shekel, or " piece of silver,'' which was equal to 2 Pekahs and 20 Gerahs A Gold Shekel 8 A Maneh or Mina (called " Pound." Luke 19. 13) 25 A Talent of Silver 1 .505 A Talent oj Gold 2l,30i* 50.18"; 03. 1)35 62.5 Roman mcriey mentioned vn the New Testament, reduced to Dollars and Cents. A M't'.e, about one-',;h>ra cf a cent. A Farthing, about two-ihirds of a cent. A denariu.% or Penny, about or.e-eighth of a dollar. THE GOSPEL OF MARK Entered according to Act of Congi'ess, in the year 1853, by MELANCTHON W. JACOBUS, Id the Clerk's Office of the Southern District of the State of New York. THE FOUR EVANGELISTS, INSPIRATION, &c. The Gospel history is given to us by four different Evangelists. This was God's plan for communicating such important truth to mankind. It was design- ed for all classes, and it is given, we may say, by every variety of witnesses. Two were eye-witnesses. Two were ear-witnesses. Two were Jews. Two, perhaps, were Gentiles. Of these two, one was a Greek, and there is some evidence that the other was a Roman; in which case, we have "two Evangelists from the great nations, that were admitted to the fellowship of the Gospel." "How striking," says Da Costa, " that thus from the very first, among the histo- rical witnesses of Jesus Christ, the middle wall of partition is seen to be taken away!" Two were apostles. Two were companions of other apostles. "The testimony of two men is true." Here was to be double the law's require ment, that every word might be doubly established. And a special testimony was thus to be furnished, from Jew and Gentile to all nations — from disciple and apostle to all believers. And these four were from every variety of occupation and condition. A publican, a citizen, a physician, a fisherman. And the stand-point of these narrators, and their apparent aim, were likewise various. Matthew writing for Jews — Mark, for Gentiles — Luke, as a careful and fidl historian — and John, as a defender of the faith. One full of the old Jewish institutions — another fully entering into the new — another devoted to historical detail, — another deal- ing in high abstract truth — these would seem to address every class of mind : and so bring forward, together, a complete testimony for the world. "If we have in the Evangelists the Jew resident in Judea, the Roman proselyte, the Hellenist proselyte, and the Jew resident in Patmos, and made familiar with the Grecian schools of philosophy, — so, accordingly, had the Gospel to find ac- ceptance, in the Roman world, with the devout Israelite, the hardy son of Rome, the Areopagite, and the cultivated Alexandrine." (See Westcott.) Hence, the Gospel history is to be gathered by a careful collation of the four Evangelists. The most daring assaults of Infidel criticism, in our day, are upon the Gos- pels. By one class, the verbal agreements in the narratives are taken as proof that the Evangelists copied one from another, but in a loose, careless manner. By another class, the verbal disagreements are adduced to show an inconsis- tency and contradiction, to invalidate their testimony. The malice prepense is manifest. These critics have set out to disprove the Gospel records; so that to them it is with the Evangelists, as it was to the Pharisees with Jesus and John. The one came neither eating nor drinking, and the cry was, "He hath a devil;" the other came doing both, as others did, and the cry was, "Behold a man gluttonous, and a wine-bibber." But in both cases alike, "Wisdom is justi- fied of her children." The theory of a mythical ground for these Gospel nar- ratives, does realty, but not willingly, concede a great foundation truth, and only shows a sheer misunderstanding or misconstruction of the reality. It ad- mits a harmony between the Old Testament and the Xew — shows, on its own concession, the agreement with ancient revelations — and only tries to turn into 1* m THE FOUR EVANGELISTS, INSPIRATION, && fable, what is proved to be historical fact — only tries to make merely poetic^ what is really prophetic — tries to pass off for rude mythology, what is true the* ology and Christology — tries to construe into myth, what is the pith of thi Scripture and of all history. But the Word of God does not force men to believe its record. It allows a possibility of doubt to the unbelieving. And so, it constantly puts religious principle to the test; as the same record may be received or rejected, according to the heart of the believer. That criticism, which handles the Scripture as any other boot, pursuing its investigations only as a science, and apart from any practical use, must be be-vil- dered in vain speculations, having no regulator; must make shipwreck of faith, having no pole-star. This is the key to that Infidel criticism, which is "learn- ed" without being "taught of God," and which seeks to open the treasures of divine truth to men without regard to their great end, men's salvation. "Where is the wise?" The "wise men" must have an eye to the Star of Bethlehem, and must worship at the Manger, opening at the Infant's feet their richest treasures. "Then shall ye know, if ye follow on to know the Lord." "If any man is trilling to do my trill, he shall know of the doctrine." But how is the variety in these Gospel narratives to be reconciled with their plenary inspiration ? "All Scripture is given by inspiration of God — and holy men of God spake as they were moved by the Holy Ghost." The men were inspired, and the Scriptures are inspired, as the result of this peculiar divine agency dictating the Word. It was important that the several narratives should bear the stamp of their respective authors, else what need of four testimo- nies ? One statement — engraved by the Divine Finger, as the law at Sinai, — i would have sufficed. It was necessary that these writings bear the individ- ual characteristics of their authors, the same as though independently penned by them, in order that the marks of genuineness might be found upon them. This, accordingly, we have : so that modern Infidelity is baffled in all attempta to show that these are not the writings of the authors, as respectively claimed. Is it not plain, then, that the great problem of inspiration was, to employ human agency in perfect consistency with all the laws of mind : so to dictate the word, as that it should be run in the mould of each mental constitution? This was the prerogative of the Divine Spirit. Men speculate and debate about the mode of this, forgetting that they cannot expect to explore so divine and perfect an operation. And if they know not how their own spirit acts upon the body, except from the results, how else shall they claim to know of God'a wondrous operation, in inspiring men to write his own word ? We only know that it is most perfectly God's, and most perfectly man's. The two natures are in each personal work, without confusion or collision. And as it is God's prerogative to work so upon the human heart in his effectual grace, as to re- generate the whole nature without conflict with the free mental operations— ■ and most perfectly to use free agents in all his providence, without destroying their individuality, or their free agency ; what is to conflict with this higher use, in the great work of inspiration? If these four records had shown no such discrepancies as we find, they would have seemed to be copied one from another, and would have lost all the weight of different witnesses. This would have destroyed their interest. God did not please so to dictate the Gospel history as, in employing four narra- tors, to preserve a verbal uniformity, or in any way to mar the force of inde- pendent testimonies. As we have them, they show no differences but such as would naturally occur in the statements of those who viewed the history from such different points — had such different habits of thought, tastes and aims, and such different objects. The Spirit, as was promised, "brought ah 1 things to their remembrance which Christ had said unto them," and whatevea THE FOUR EVANGELISTS, INSPIRATION, &c. yS else each was to record. And when so recalled, it remained to be expressed 05 each, clothed in his own language, after his own style, and yet perfectly dic- tated by the Holy Ghost. So we have a fourfold Gospel— -from God, through men, to mankind. — This will open to view the true idea of a "Harmony of the Gospels." It is well known that the Evangelists have given only a selection of facts and discourses in the life of our Lord. It is not known, nor can it be, how far the similar narratives of different Evangelists may refer to the same thing. It is only a substantial harmonizing, then, that can be secured. Dis- crepancies may exist, without impeaching the record. And, doubtless, if we had full light, and could know all the facts and circumstances, a most perfect harmony could be arrived at. With a recent critic, "we are willing to believe that it will be one of cur delightful employments, hereafter, to trace the true Harmony of the Holy Gospels, under His teaching of whom they are the record." And as God, the Holy Spirit, had an object in thus giving to the world the precious Gospel through four independent witnesses, so, we must suppose, he had an object in the very form, mode, and order, of the respective narratives. Omissions that we notice in any one of the four, are not to be ascribed to their ignorance of the facts, but rather to the divine plan. Verbal agreements which are observed, do not prove that they consulted each other's narratives. The verbal differences abundantly show that they did not. But if they did — which cannot be shown — it would be nothing against the plenary inspiration under which they acted. They may even have had recourse to documents, as in the genealogies of our Lord ; and yet, it was under the divine inspiration that they were taught what record to use, and what part to omit, — and in this the inspi- ration was as much needed as in any portion of the narrative. The verbal agreements of the first three Gospels in many passages, have been explained (as by Alford) on the following theory. That the Apostles were ap- pointed as official witnesses of the life and acts and sayings of our Lord. This was their special commission. Accordingly, they preached abroad such a di- vinely authorized testimony, which soon circulated in the form of an oral nar- rative, and became familiar among the people. Many of these narratives actu- ally took a stereotyped form, and were repeated almost word for word. "This common substratum of apostolic teaching" is supposed to account for the ver- bal agreements of the first three Evangelists, as having been the original source of the common facts therein narrated. — Proleg: ch. 1, |iii, 6. But, the Holy Spirit, in accordance with the view already given, may have used this means as best agreeing with the natural course of things. He may have chosen, to a certain extent, by this means, to "call all things to their re- membrance." There is no more objection to his use of this means, than to his use of any means, even of human narrators. But we claim that here, in the use of means, the plenary inspiration was as requisite as elsewhere, and that 6uch an employment of familiar words could no more dispense with inspiration than the narrative of familiar things. Yet, here our modern critics too much let go their hold upon the divine inspiration, and lose themselves in the human work. They 1 -save out of view the inspiration, wherever they can see no spe- cial need. Hence the false theories that are afloat. Let it be understood, that though modern infidelity, among critics, has tried to invalidate the Gospel tes- timony by showing diversities of statement, there is no diversity which cannot be harmonized without violence; while the wonderful agreement, in such a his- tory, of four witnesses who could not have seen each other's narratives, can bo explained only by such a unity of source as the Holy Spirit's inspiration would give: and these differences of narration are such as rathei confirm than dis- prove the testimony — because it is plainly the testimony of four witnesses, in- dependent of each jther fiii THE FOUR EVANGELISTS, INSPIRATION, &c. The present aim of Infidel criticism is not to prove the Bible a forgery, bis 4 to undermine its claims; to bring its inspiration down to the level of common pious writings ; even to show that it was only an inspiration of the writers, not of the writings, though it is distinctly declared that "all Scripture is given by inspiration of God." Such critics forget the great original need of a revela tion from God to man, as a declaration of the divine will, and a revelation oi the only and sufficient rule of faith and practice. There is no middle course. If the Bible be at all what it claims to be, it must be an authoritative exposi- tion of God's will to man. Whatever denies to it this special claim, would destroy it altogether, and leave mankind, in this day of false teachings and pretended revelations, without chart or compass, on a dark and stormy sea. Such an Infidel criticism as denies the infallibility of God's word, plays into the hands of that false Church that claims infallibility. The absolute au- thority of the Bible is alike the foundation and the safety of true religion. "Every word of God is pure." (Ps. 30: 5). "Add thou not to his words, lest he reprove thee and thou be found a liar." (Prov. 30: 6). "The Spirit of the Lord spake by me, and his word is in my tongue." (2 Sam. 23 : 2). " Th« Holy Ghost spake by the mouth of David." (Acts 1: 16). "God hath spoken by the mouth of all his holy prophets since the world began." (Acts 3: 21) "Holy men of God spake as they were moved by the Holy Ghost." (2 Pet. 1: 21). "Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth." (1 Cor. 2: 13). "Not as the word of man, but, as it is in truth, the word of God." (1 Thess. 2: 13). Though there is evidence, internal and external, that Mark reported Peter's preaching, and that Luke reported Paul's, and that hence, both these Gospel narratives have apostolical authority — yet, beyond this, we receive them as "given by inspiration of God," through Mark and Luke; in use, however, of Buch sources as the Holy Ghost hath pleased ; dividing to the Evangelists, sev- erally, as He willed. (1 Cor. 12: 11.) In such light, of course we are not (as Alford and others) puzzling ourselves for the reports and human sources whence each narrative was derived; nor querying how single incidents, not personally known to the Apostles, could have been communicated to them. The promise of the Holy Ghost was, to lead them into all truth. Thus, also, we are to understand the citations in the New Testament from the Old Testament. The Holy Spirit who inspired the New Testament writers, caused them to understand the Scriptures of the fid Testament in their spirit- uality, or so to treat them. "Until the Old Testament life is understood as a whole, penetrated by. the same Spirit that prevails in the New Testament, — by whom the figures fulfilled in the latter, ivere indited in the former, — the use of the Old Testament passages in the New Testament will always remain obscure." Olshausen, on John 2: 17. NOTE. The system of Notation adopted in connexion with the Harmony, as intro- duced into the Notes, has found great favor. The plan of the Chronological New Testament, since issued in England, is not so complete, as it merely num ■ bers the respective sections. In our first volume, on Matthew, we aimed, in a method not before attempted, to keep up the thread of the history, by present- ing the harmony to view with the comment, where it properly belongs: and in this volume, we retain the Notation, as giving the order of the events and show- ing the parallel passages in tabular form, throughout; from the "Synopsis" ix front of the "Notes on Matthew." INTRODUCTION GOSPEL ACCORDING TO MARK* THE AUTHOR, &c. That this Gospel narrative was written by Mark, whose name it hears, hr.f ftot been called in question, till very lately by certain German critics. ?he questions raised are so shallow, as only to confirm the truth. One of the doubters (Meyer) has retracted his objections. The proof of Mark's author- Bhip is abundant. There seems, indeed, no other accounting for the fact of its always having been ascribed to him, as he was not otherwise so prominent in the Apostolic Church. It has been generally held, that he is the same person who is spoken of as "John whose surname is Mark," (see Acts 12: 12, 25. 15: 37). He is also called John, ch. 13: 5, 13, and Mark in ch. 15: 39. This is explained, fror? the fact that it was customary for the Jews who mingled with the Greeks and Romans to take Roman names. Hence came the name Mark, which soon wa3 more commonly used than the Hebrew, John. See Col. 4: 10. 2 Tim. 4: 11. Phil. 27. So we have Lebbeus, surnamed Thaddeus, and Joses, surnamed Barnabas ; but both currently known by the latter, or surname, as Mark. This Mark was a resident of Jerusalem. His mother's name was Mary. She was sister to the Apostle Barnabas, (Col. 4: 10.) and in her house the dis- ciples were wont to assemble. (Acts 12: 12). We find Peter, on his release from prison, going to this house as though familiar there. And this fact would go to confirm the common belief that John Mark, the son of this Mary, and the relative of Barnabas, was the same spoken of as the companion and friend of Pete". But since this John Mark was the missionary co-laborer of Paul, it has been judged Dy some that he was not the same as the associate of Peter, since these Apostles, Peter and Paul, had such diiFerent commissions — one to the Jews and the other to the Gentiles. Accordingly, it has been conjectiired (see Da Costa) that Mark the Evangelist was a Gentile and a Roman. This is inferred from his remarkable reference to the Roman ivatches (ch. 13: 33-37) into which the night was divided. Da Costa further contends that this Evangelist Mark was a Gentile and not a Jew, from his use of Latin terms, not only such as had a usage enforced by the Romans, but otherwise, as if by established habit. He argues further from the explanation which he gives of Jewish customs, as one who observed them from without. (See ch. 7: 1-5). In the expression, "For the Pharisees and all the Jews" (v. 3,) this critic finds evidence that Mark spoke to Gentiles as himself a Gentile, and speaking of another nation. Mark is spoken of as the son of Peter, (1 Pet. 5: 13,) and the connexion leems to import that it was as a spiritual son, or convert to Christianity, tha*. I INTRODUCTION. he was so called. If he be the same as John Mark, it is not unlikely that aftei Paul had quitted the scene, Mark should have united himself to Peter, with whom he had been on friendly terms at an early period of his life. He was associated with Paul and Barnabas on their first missionary journey, as an assistant. (Acts 12: 25. 13: 5. At Pamphylia, Mark left them and re- turned to Jerusalem, whence they had set out. (Acts 13: 13.) For this reason Paul refused to take him on his second journey (Acts 15: 37); and so Barna- bas took him and sailed to Cyprus ; Mark being thus the occasion of a breach between Paul and Barnabas. He was, however, subsequently sent for by Pau], as though reconciled, and was with him during his first captivity at Rome. (Col. 4: 10. Phile. 27.) The passage in Colossians intimates that he was about to go a journey for Paul to Colosse. It was after all this that Mark is found with Peter. (1 Pet. 5: 13.) Ancient testimony agrees that he sustained some special relation to Peter in writing this Gospel narrative. As Mark was not an Apostle, we may under- stand this as indicating the apostolic testimony, which he specially followed, but which, as we have seen, could be no bar to the plenary inspiration of the narrative, as this could not at all supersede the necessity of inspiration. Though neither Mark nor Luke were Apostles, their Gospel narratives have always been received in the church as of equal authority with the other two. They were written and circulated under the eye of the Apostles, at least of Paul and Peter and John, and with their express Approbation : whereas they would doubtless have exposed them, if they had had no good claim to inspira- tion. Mark is spoken of by very early writers as being "the interpreter" of Peter — that is, probably, his secretary, or reporter, as having committed to writing what the Apostle preached and taught of the Gospel history, and as embodying it in another language — the Greek — while Peter preached probably in the Syro-Chaldaic, or language of the country. He was with that Apostle in Babylon when his first epistle was written. (1 Pet. 5: 13.) The theory of the recent Dutch commentator, Da Costa of Amsterdam, ia worthy of consideration. He finds in Mark's writing, the Western and Roman element, in distinction from the Israelitic, Eastern element in Matthew. He finds also, in some of the terms which he uses, and in his general style, the evidence of his military vocation. He conjectures that Mark is the "devout soldier" sent by Cornelius to Peter, to invite the Gospel to the Gentiles (Acts 10 : 7) — that he then became a convert, and so was most appropriately called the son of Peter, in the faith, as Timothy was the son of Paul — and that thus "the author of the first Gospel that was addressed to the Gentiles, was himself one of the first among the Gentiles to receive the Holy Ghost." "But," says Calvin, "on this subject, we need not give ourselves much trou- ble, provided only we believe that he is a properly qualified and divinely ap- pointed witness, who committed nothing to writing but as the Holy Spirit directed him and guided his pen." Vol. 1 : p. xxxviii. THE TIME AND PLACE. From the accounts of Irenseus and Clement, we infer that this Gospel narra- tive was written after the Apostles had left Judea, and towards the close of their ministry. The most probable date is A. D. 64; about the same as ike Gospel by Matthew. The strong testimony is that it was written at Rome. There is no proof that Peter was present at the time ; the language of John the Presbyter implies that it was in Peter's absence, for he is said to have writ- ten it "as he remembered." This important witness, who was an immediate disciple of our Lord on earth, says of Mark that "he erred in nothing." Ro- manists have asserted that this Gospel was written in Latin, but thej w«rt INTRODUCTION. xi refuted by the learned Simon, one of their own church. They afterwards an- nounced that the Latin original was still preserved in the library of St. Mark's at Venice! But this was found to be a fabie. Early tradition makes Mark to have finished his labors at Alexandria. The Romish Cathedral of St. Mark's at Venice claims to have his bones. " The Ro- mish legend is. that his remains were smuggled through the Custom House at Alexandria, for the Cathedral, by being covered carefully with pork! And ove* the right door of the Cathedral we saw a representation of this ridiculous story, carved in stone ! THE OBJECT, METHOD, &c. This Evangelist, who writes more as a biographer than as a historian, passes at once to the ministry of John the Baptist, omitting all account of the birth and childhood of our Lord, as comprised in the first two chapters of Matthew and Luke, and covered by Part I. of the Harmony. While Matthew sets forth Jesus as the Christ, the promised Messiah, Mark's object is to make him known as the God Man. (See ch. 1: 1.) Hence he dwells chiefly on the events of his official life; while he exhibits him every where also in his human charac- teristics. His aim is brevity. His statements are concise. His descriptions are vivid. He has followed generally the chronological order of the events, so that his narrative makes a skeleton of the received Harmony, with one or two slight exceptions. He has usually given the miracles and parables of our Lord, and the promi- nent events of the history ; while he has omitted the Sermon on the Mount and tho Mission of the Seventy — which last is given by John only. While Matthew speaks of our Lord as "the Son of David," Mark introduces him as "the Son of God." Ch. 1:1. Yet throughout he gives us lively pictures of his humanity. That Mark wrote for Gentile converts, is to be inferred from the facts that he omits the genealogies of our Lord, interprets the Hebrew terms, explains the Jewish customs, omits citations from the Old Testament, except in reporting our Lord's discourses commonly, and in these respects dif- fers remarkably from Matthew who wrote for Jewish believers. It is to be remembered that Rome was then the great metropolis of the world — the com- mon centre of all civilized nations. He refers to persons living in Rome, and known to the Roman Christians, as, the sons of Simon the Cyrenean. See ch. 15: 21. This shows a consciousness of the truth of his narrative. See Rom. 16: 13. His agreement with Matthew is remarkable. Excepting only in some thirty verses, he has narrated nothing not given by Matthew. This has led some to suppose that he must have copied from that Evangelist. But the verbal variations are such as to forbid this, and to show the abundant marks of an independent narrative. We have more Gospel narratives than one, because one view of the life and sayings of our blessed Lord would not be sufficient. Such a life as this, such a sacred history, revealing our salvation, was worthy to be given us from these four different points of view. Hence the first Evangelist preaches Jesus Christ as Prophet and King. The second preaches him as the God Man. The third preaches him as Sovereign, Priest, and King. And the fourth preaches him as the only-begotten and equal Son of God, who was God. Here too we have the words of Christ given to us" by the Holy Spirit. And as the Word of God is a living word, so it developes itself here. In Matthew, the oral preaching passes into a first written recital. In Mark, it becomes a description. In Luke, it ^akes the shape of a formal, historical narrative. In John, it becomes a Sci- ence — a God-glorifying Theology. See Da Costa's Four Witnesses, p. 3-€. XB INTRODUCTION. There is also, thr jighout, the ample proof that the Holj Spirit has given ut these records of our Saviour's life with a kind regard to the future necessities of the Church. While this Gospel narrative contains so little that is not found substantially in Matthew and Luke, it is so far from being a barren duplicate of them, that it has, throughout, the freshness of its living source. And the believing student finds it "as precious to him as any of the others — serving an end and filling a void which could not without spiritual detriment be left un- cared for." See Alfcrd's Prolegomena, pp. 34, 36. "A. D." at the top of the page, indicates the year of our Lord's aga, not th year of the Christian era, which dates four years later. THE GOSPEL ACCORDING TO MARK. CHAPTER I. rpHE beginning of the gospel of X Jesus Christ, the a Son of Grod; 2 As it is written in the prophets, CHAPTER I. The object of this Evangelist is, to Bet forth the Gospel of our Lord in His official Life and. Ministry. According- ly, he begins with such a notice of John the Baptist, as shall introduce the nar- rative of our Saviour's Baptism. Sections 1 to 13 of the Gospel history are of "Events connected with the birth and childhood of our Lord;" covering about thirteen and a half years, and forming Part I. of the Harmony. See "Sy- nopsis of the Harmony," in front of "Notes on Matthew." PART II. Announcement and Introduction of our Lord's Public Ministry. Time, about one year. g 14. The Ministry of John the Baptist. — The Desert. Jordan. Matt. I Mark. I Luke. I John. 3. 1-12. I 1. 1-8. | 3. 1-18. I 1. The beginning. The brevity and fulness of this sentence would give it the appearance of a title to the Gospel narrative. Yet in its connexion with v. 2 it may be understood as announc- ing the Gospel of Christ, and as declar- ing that its introduction was according to the Old Testament Scripture, by the heralding of John the Baptist. This would then agree with the passage in Luke 16: 16; "The law and the pro- phets were until John, since that time the kingdom of God is preached." ^ The Gospel. It is the Gospel, or mes- sage of glad tidings, that Mark an- nounces so pointedly and earnestly, as though he had said, "Behold! I de- clare to you the glorious Gospel, which b Behold, I send my messenger be* fore thy face, which shall prepare thy way before thee. 3 The c voice of one crying in the b Mai. 3.1. e Isa. 40.30. is not mine, nor from me, but the Gos- pel of Jesus Christ as its Author and Subject : and he is the Son, not of Da- vid only, nor of Joseph chiefly, but of God!" God now speaks unto us by his Son (Heb. 1: 1). The Son witnesses of himself, (see v. 14). This name "Gospel," or evangel (Greek), is the term applied by Mark to the history which contains the glad ti- dings of salvation by a Redeemer. ^ Jesus Christ the Son of God. Acts 17: 22. This is the full title of our Lord, and not without design. The Evangelist is about to give his biogra- phy, so far as his official life and min- istry are concerned. It is the Gospel of this glorious personage, not of him- self nor of John. "He was not that light, but was sent to bear witness of that light." He would set forth this adorable Saviour as "the Son of God," and also as perfect Man. "Jesus" is the official title for "Saviour," (Matt. 1 : 21). "Christ" is the Greek title for "Anointed," as the term Messiah, in the Hebrew. And "the Son of God" is the title, not only of his Divinity but of his Divine Sonship — the Second Per- son in the glorious Trinity. This is to be distinguished from the title used by Matthew, "Son of David," and also from the title "Son of Man," as exhib- iting his perfect humanity. 2. As it is written. This declares John as having come according to the Old Testament Scriptures, and as be- ing the forerunner who was to come. \ The Prophets. His preparatory work is here given, as in accordance with the prophet Malachi (ch. 3:1) who is not quoted by Matthew or Luke, and with the prophet Isaiah, ch. 40: 3. See note Matthew 3:3. John's work is we..l 14 MARK. [A. D. 2». 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 6 of Bins. a Matt. 3.1. Lu. 3.3. Jno. 3.23. c Acta 22.10. 5 or, unto. * expressed in the language of Zacharias the father of John (see Luke 1 : 76 &c), "And he shall be called the Prophet of the Highest." *&My messenger. This means, that John was the messen- ger of whom Malachi spoke. It was the office of a messenger to pro- claim the decrees of a king to dis- tant provinces. 1 Sam. 11 : 7. 2 Chron. 36: 22. Amos 4: 5. Christ is called "the Messenger of the Cove- nant" (Mai. 3: 1), for he came from Heaven to publish the will of God as to the covenant of grace. John was a herald to make proclamation of Christ and his kingdom. The Greek word here for "Messenger" is "Angel." 3. The voice. This is a quotation from Isaiah. The meaning is, that John is he whose voice the prophet overheard (Isa. 40: 3) and described in these words. And John said of him- self, "I am the voice of one," &c. John 1 : 23. fl The wilderness. That is, a rough, wild, and thinly populated district, yet having scattered pas- tures, (see Matt. 3:1) referring here to the wijderness of Judea or "the country around Jordan." Luke 3: 3. ^[ Prepare ye. This was John's voice, according to his office. He called upon the people to make ready for Christ's coming, after him, — to re- move obstacles out of the way — to be ready to receive him — and to aban- don their false notions of his king- dom. 4 Bid baptize. He made use of bap- tism as it was not unknown to the Jews. Proselytes to the Jewish reli- gion were baptized. Two other rites — circumcision and oblation — were also performed, and the whole families of proselytes, including infants, were bap- tised . This indeed w >ald naturally be 5 And there went out unto him all the land of Judea, and they of Jerusalem, and were ail baptized of him in the river of Jordan, confess- ing d their sins. 6 And John was clothed with dhe. 26.40-42. the case, according to the legal prac- tice, of cleansing after uncleanness. His baptism probably resembled that of proselytes— was an outward mark of profession, a symbol of repentance and forgiveness, though the latter be- longed more especially to Christ's bap- tism. Yet John's baptism was of a deeper meaning than any thing previ- ously in use, and formed an important part of his divinely appointed office. There were hints of this rite, in the prophets, as belonging to the New Tes- tament. Eze. 36 : 25. Zech. 13. Mai. 3. ^[ The baptism of repentance for the re- mission of sins. John's work was the baptism of repentance; with reference, however, to the remission through Christ which he came to announce. '■'■Repent" was his cry: yet he could present a gospel motive — '■'■for the kingdom of heaven is at hand." His mission was in accordance with the office of the law, by which is the knowledge of sin, (Rom. 3 : 20) to bring men, as a school- master, unto Christ. This remission is the very promise of the new covenant, as distinguished from the old. See Heb. 8: 8-13. This remission could be only by the shedding of Christ's blood, "once for all," instead of the continual offerings of the old covenant. Heb. 10: 3. What John baptized un- to, Christ died for, as he showed at the institution of the supper, Matt, 26 : 28. And of this repentance in view of a plan of grace, this baptism was the outward sign, or visible profession. See notes Matt. 3 : 2. 6. All the land. The people of the land. \ Confessing. See notes on Matt. 3: 6. 6. See note on Matt. 3: 4. \ Camel' i hair. That is, raiment woven of cam- el's hair. We found it used by th§ A. D. 30.] CHAP. I. lft camel's hair, and with a girdle of a Bkin about his loins ; and he did eat locusts* and wild honey ; 7 And preached, saying, There b •lit. 11.22. Pi. 32.5. Pr. 28.13. 1 Jno. 1.8-10. b Matt. 3.11. Jno. 1.27. Acts 13.25. wandering Arabs, in the form of a loose shawl thrown over the shoulders. Vfe saw it used also, by the Bedouins, for tent coverings. It is a firm mate- rial, and turns the rain. A rough gar- ment became this John, who was the Elijah predicted in Malachi, and it was the prophet's garment. See Zech. 13. If Girdle of a skin. That is, of leather. This is still the eastern mode of dress. ^ Locusts. See Levit. 14: 22, and notes on Matthew Strabo and Pliny speak of locusts as eaten in Judea in their time. They are still used for food in the east. We add an account of the mode of cooking and preparing them, in the great Desert of Sahara. The manner of cooking is by digging a deep hole in the ground, building a fire at the bottom, and filling it up with wood. After it is heated as hot as is possible, the coals and embers are ta- ken out, and they prepare to fill the cavity with the locusts, confined in a large bag. A sufficient number of the natives hold the bag perpendicularly over the hole, the mouth of it being near the surface of the ground. A number stand round the hole with sticks. The mouth of the bag is then opened, and it is shaken with great force, the locusts falling into the hot pit, and the surrounding natives throw- ing sand upon them to prevent them from flying off. The mouth of the hole is then covered with sand, and another fire built upon the top of it. In this manner they cook all they have on hand, and dig a number of holes suffi- cient to accomplish it, each containing about five bushels. They remain in the hole until they become sufficiently cooled to be taken out with the hand. They are then picked out and thrown upon tent-cloths or blankets, and re- main iu the sun to dry, where they must be watched with the utmost care io prevent the live locusts from ievour- cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. ing them, if a flight happens to be passing at the time. When they are perfectly dried, which is not done short of two or three days, they are slightly pounded, and pressed into bags or skins ready for transportation. To prepare them to eat, they are pulverized in mortars, and mixed with water suffi- cient to make a kind of dry pudding. They are, however, sometimes eaten singly, without pulverizing, by break- ing off the head, wings, and legs, and swallowing the remaining part. In whatever manner they are eaten, they are nourishing food. Locusts are cooked in various ways : roasted, boiled, and fried. Sometimes they are ground up in hand mills, or pounded between two stones, and then mixed with flour, and made into cakes and baked. They are also salted and smoked, and packed away against a time of scarcity. It is said they taste very much like fish, and are particu- larly light, delicate, and wholesome food. They are carried into many of the towns of Africa by wagon loads, as we bring poultry to our markets. ^[ Wild honey. Honey made by wild bees is still to be found in that region. On surfaces exposed to the sun, we have seen thick coatings of the comb, fil- Ung crevices and containing the honey. 7. One mightier. Thus he announces the Christ. He was the o egxo/ievog — " he that was to come." He would come immediately "after him." He was mightier — more prevalent and efficient, who must increase while he decreased. John 3: 30, \ The latchet. Lightfoot shows, most conclusively, that it was the mark of a slave to loose the master's shoe, or carry the necessary articles for him to the bath. This shoo or sandal was a sole of leather or wood, bound to the foot by strings crossing it, and tied, Seo Figure and notes on Matt. 3 : II, 16 MARK. L k. D. 80, 8 I indeed have baptized you with water: but he shall baptize a you with the Holy Ghost. ^| 9 Aud it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized b of John in Jordan. 10 And straightway coming up out of the water, he saw the hea- a Joel 2.23. Acts 1.5. 2.4. 10.45.21.15,16. 1 Cor. 12. J3. b Matt. 3.13. Lu. 3.21. 3. With the Holy Ghost. This bapti- zing is different from that "with wa- ter," as though with another element. Instead of using the water as John did, he shall use the Holy Ghost, which the water signified. As the water is out- poured or sprinkled, so the sprinkling or outpouring of the Spirit was the distinctive work of Christ. Ministers can apply the water to the person, but they cannot apply the Holy Spirit to the soul. We find here an argument for the mode of baptism. See notes on Matthew. This first chapter of Mark is full of various testimonies to Christ, from Heaven, Earth, and Hell. \ 15. The Baptism of Jesus. The Jordan. Matt [ Mark. I Luke. I John. 3. 13-17. 1 1. 9-11. |3. 21-23.1 9. In those days. This general phrase intimates that Mark passes over many details, to proceed with the official his- tory of our Lord. T[ Nazareth of Gal- ilee. This distinguishes the place as being in " Galilee of the Gentiles," where the great light was to spring up, amidst the great darkness. See Matthew 4 : 15, 16. It was the re- gion lying farthest from Jerusalem and Zion, and nearest to the Gen- tiles. Nazareth lies about six miles W. N. W. of Mt. Tabor. Though the Bite is beautiful, we found the houses low, chiefly of two stories, and the Btreets most filthy. A building is shown as the synagogue in which Christ preached, and another as the shop of Joseph the carpenter. ^ Was baptized. This was a mode of public vens 1 opened, and the Spirit,* like a dove, descending upon him : 11 And there came a voice from heaven, saying, Thou art my be- loved Son/ in whom I am well pleased. If 12 And immedi- ately the Spirit driveth him into the wilderness. 1 or, cloven; or, rent, c I*a. 42.1. Jno. 1.82. d Pa. 2.7 induction to his Office — not necessary but becoming, (Matt. 3: 15) and in order to fulfil all legal, ceremonial righteousness. And this also served as the occasion for his more public recognition from heaven, vs. 10, 11. Besides, as he kept the Passover, so also he was baptized, viz. as the repre- sentative of his people, and as bearing our sins. 11. Thou art This was an open de- CJaration from the Father, whom the Jews worshipped, that Christ was the Messiah predicted, and that in his per- son and office work he was accepted in Heaven Here it is addressed to Christ himself; it Matthew, to others, "This is," &c. \ Well pleased. This agrees with Tsaiah/e j Tediction (53: 10), "It pleased the Lon* to bruise him." John 10:17. § 16. The Temptation. Desert of Judea. Matt. I Mark. I Luke. , John. 4. 1-11.(1. 12, 13. |4. 1-13.| 12. Driveth him. The Greek word here intimates some urgency, which refers to the necessity of this for his work, and not to any compulsion con- trary to his will. In v. 43, the same term is used in the sense of dismissed. See notes on Matt. 3: 13-17. Imme- diately now begins the open conflict between the Prince of Light and the Prince of Darkness. 13. Satan^ That is, the devil, the great enemy of Christ and his works, whom our Lord was to combat in all his life of perfect obedience, and whom he was to spoil, and lead captive, tri* umphing over him in bis cross. A. D. 80 J CHAP. I. 17 13 And* he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him. Tf-14 Now after that John was put in prison, Jesus b a Matt. 4.1,4c. La. 4.1, &o. h Matt. 4.23. With the wild beasts. This is added by Mark, to describe the wildness of the region w lere Christ was, and the severity of uis sufferings there. As Mark wrote his Gospel at Rome for strangers, this was proper to be men- tion id. There is a hint also of the fall ind the restoration, — that the sec- ond A.dam is here with the wild beasts whom sin has put at enmity with us — ami that yet, he will turn the wilder- ness into a paradise, when, as with the first Adam, they shall be at peace with us. Job 5: 22, 23. See Daniel 6: 16. IT Mii.istered. The Greek term is lite- rally "deaconed." The angels helped him — gave him such support as his suffering human nature needed. This also shows the severity of his trials, and of the struggle between the king- doms of light and darkness. PART III. Our Lord's first Passover, and the subsequent transactions until the second. Time, one year. \ 24. John's Imprisonment, and Je- sts' Departure into Galilee. Matt. Mark. I Luke. I John. 4. 12. 1. 14. 4. 14 14. 3-5. 6. 17-20. 1 3. 19, 20.J4.1-3 Mark omits the marriage at Cana — oar Lord's first Passover — his discourse with Nicodemus and John's testimonies Df him, — passing promptly to our Lord's public, official ministry. \ 26. Jesus Teaches Publicly in Galilee. came into G-alilee, preaching the gospel r - of the kingdom of (rod, 15 And saying, The time d is ful* filled, and the kingdom of God is at hand : repent e ye, and believe f the gospel. cLu, 8.1. d Da. 2.44. 9.25. Gal. 4.4. Eph. 1.15. e Acta 2.28. /Rom. 16.26. MaU. 4. 11 Mark. 1. 14, 15. . 6.|4 14. See notes on Matt. 14 Luke. 14, 15 John. 4. 43-45. | Mark does not fail to note that Christ begins to preach when John ceases. Galilee. The light of his gospel was to spring up upon the borders of Zeb ulon and Naphtali. See Matt. 4:13 He would also go out of the jurisdic- tion of Herod, who had imprisoned John. Galilee was the northern divi- sion of Palestine, and was divided into Upper and Lower Galilee — the formei called also "Galilee of the Gentiles." ^ Preaching the gospel, &c. How beau- tifully Mark here describes our Lord's first preaching, as distinct fron John's, which was under the law, and a mere heralding of something better to come. The substance of this discourse was the good tidings of the kingdom hav- ing come, as spoken of by Daniel, 2 44. And this is the very message which Isaiah sees the messenger pub- lishing, as he comes with beautiful (or timely) feet upon the mountains, (Isa 52 : 7) viz. the advent of the kingdom of God. Christ preached the "good news" of his kingdom of grace — the new dispensation in which he was to reign. They had other ideas of his kingdom, that it was temporal and con- sisted in earthly power and show. 15. The time, &c. The period men- tioned by the prophets when Christ was to appear. The nation had ex- pectations of the Messiah about this time. The seventy weeks of Daniel (or 490 years) were now accomplished. The time and place of our Lord's birth agreed with the interpretations of pro* phecy common among the Jews. See notes on Matt. 3: 2. ^Repent ye, us an example of prayer — especially of secret prayer. So he said in his Sermon on the Mount, "Thou, when thou prayest, enter into thy closet," &c. (Matt. 6: 6) assuming that every Christian man has his own closet, as he has his own table or his own bed. Early morning prayer will be the best preparation for tbe day. It is assumed to be a Christian habit in the language of the Lord's Prayer, "Give us this day our daily bread." 37. All men. Multitudes ; as though embracing all. Comp. Luke 4: 42, 43. They informed him of the general in- terest awakened by his wondrous works. 38. The next towns. "Adjacent." He proposes to go on to the adjoining pla- ces and preach, for this was his great object, and he must not be coniked to agogues througl out ill Galilee, and cast out devils. Tf 40 And b there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean. 41 And Jesus, moved with com- passion, 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 c the leprosy departed from him, and he was cleansed. o Matt. 8.2. Ln. 5.12. c Ps. 33.9. Jno. 15.2. any one spot. For this purpose ho "came forth" from Heaven, and for this also he started out on his tour through Galilee. So Luke has it— ■ "Therefore am I sent." 39. See Matt. 4: 23. The working of miracles was in order to the work- ing of his gospel: not merely to satisfy men's calls, but to preach salvation. \ 33. The Healing of a Lepeb. Galilee. Mitt. I Mark. I Luke. I John. 8. 2-4. 1 1. 40-45. | 5. 12-16. | 40. The narrative is almost precisely the same as in Matthew. If thou wilt. This showed a confi- dence in Christ's ability — in his sove- reign power. And with this faith, though yet in doubt about his willing- ness, the leper cast himself upon the mercy of Christ. His coming and casting himself upon the Saviour was evidence of some faith in that willing- ness. Believing in his prerogative, the leper would test his regard for his own case. No sinner should wait for more faith, but should come to Christ at once, as he is. 41. Touched him. The touch of a leper was forbidden, as defiling — and as a standing symbol of sin, that may not be touched or approached. B it, how remarkable! Christ's touch ia healing! 1 will. How promptly he meets tluj MARK. [A. D. 81. 43 And lie stra : Ij charged him, and forthwith sent him away; 44 And saith unto him, See thou Bay nothing to any man : but go thy way, show thyself to the priest, and offer for thy cleansing those things* which Moses commanded, for a testimony b unto them. 45 But he went out, and began to c publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in a Le. 14.2-32. & Ro. 15.4. 1 Cor. 10.11. c Ps. 77.11,12. Tit. 1.10. test of his -willingness. There can be not a moment's doubt. All his plans and purchase are for this end. "He is able — he is willing — doubt no more." He that can heal by his mere sovereign word, must be God. 44, 45. See thou say nothing, &c. Christ would not yet be proclaimed as the wonder-worker, even by the heal- ed, lest it might embarrass his course by the popular agitatioc, nnd cause a dread of his claims on the part j)f the state. ^ Show thyself, &c. This was the ceremonial law, and Christ would have the man strictlj- observe it, for it was not yet repealed, and he had not come to destroy, but to fulfil it in him- self. ^ For a testimony. Levit. 14 : 4, 10. That is to the priest and people — as a testimon^fcto the former that Christ the leper healer had come, and to the lat- ter that the cure was real; which the priest was required to certify upon his examination. See notes on Matt. 8 : 4. 45. Where men ought to publish Christ, alas! how silent are they. Here, when the great Saviour commanded silence, this man will publish the cure ! Thus our Lord's work was hindered. How many from ill-timed zeal prevent much good, CHAPTER II. \ 34. The Healing of a Paralytic. Capernaum. desert places: and d they came to him from every quarter. CHAPTER II. ^[ 4 ND again he en- _£Jl_ tered into Caper- naum 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 them, no, not so much as about the door : and he preached e the word unto them. d ch.2.13. « Ps. 40.9. Matt. Mark. . 1-12. Luke. | John. 17-26. 1. Inic Capernaum. He had been in the desert places in Galilee. ^ In the house. We may suppose that this was the house in which he had dwelt, as Capernaum was "his own city." See Matt. 9:1. The original expresses the idea that he had gone within doors. 2. No room to receive them. The idea of a great crowd is given us in Luke's narrative, but in a different connexion . Luke brings it in more incidentally, while stating the singular manner in which the paralytic was brought into the presence of Christ. "When they could not find by what way they might bring him in, because of the multitude, they went upon the house top and let him down through the tiling," &c. See Luke 5: 19. This proves the indepen- dence of the narratives. It shows the beautiful harmony of the narratives, yet so incidentally as to confirm the truth of the Evangelists. How beau- tifully it is here stated, also, that Christ preached the icord unto the crowd. He lost no opportunity of discoursing from the Scripture to such a congrega- tion, for "he went about doing good," and that, too, rather for the soul than for the body — and often for the soul through the body. ^ About the door. The great press or throng of peo- ple is thus indicated. The door- way, leading into the court or lead- ing up to the gallery, was filled with people, so that they could not get to him with the couch. Sef Matt. 9 : 2 1. D. 81] CHAP. II. 23 3 And a thej come unto him, bringing one sick of the palsy, which was borne of four. 4 And w T hen 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, b he saith unto the sick of the palsy, Son, thy sins be forgiven thee. 6 But there were certain of the scribes sitting there, and reason- ing in their hearts, 7 Why doth this man thus speak blasphemies? Who can forgive sins c but God only ? ,8 And immediately, when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts? Ep. 2.8. See the figure of an eastern dwelling, Notes on Matthew, ch. 9. 3. Borne of four. That is, the bed was carried by four men. 4. Broken it up. This term intimates some labor in making an opening. 5. Their faith. This was shown by their perseverance. So the Christian perseveres only by faith in Christ, and his perseverance shows at once the power of his faith and its peculiar ex- cellency, and the strength of the Sav- iour whom he trusts. " Their faith ," includes, perhaps, that of the paralytic. ft Son. This was an expression of ten- derness indicating the favor with which bis case was received. Luke has it, "Man." Doubtless our Lord address- ed him with tender words, and may have used both these terms. 6. Scribes. These were Jewish law- yers, full of cavils and quibbles, tak- ing narrow views of the Old Testament Scriptures, which they professed to be jealous of and to be perfectly acquaint- 9 Whether is it easier to say to the sick of the palsy, Thy 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 d on earth to forgive sins, (he saith to the sick of the palsy,) 11 I say unto thee, Arise, and take up thy bed, and go thy way into thine house. 12 And immediately he arose, took up the bed, and went forth be- fore them all ; insomuch that they were all amazed, and glorified God, saying, We* never saw it on this fashion. Tf 13 And he went forth again by the sea-side; and all the multitude resorted unto him, and he taught them. 14 And f as he passed by, he saw Levi the son of Alpheus sitting d Acts 5.31. e Jno. 7.31. 9.32. /Matt. 9.9. Lu. 5.2T. ed with. They took offence at Christ's words, because he seemed to assume the prerogative of the God of the Jews — the Jehovah of the Old Testament. Yet they did not speak out, but only harbored these objections in their hearts. 7. Blasphemies. See Matt. 9 : 3, notes. § 35. The Caxl of Levi ob Matthew. Capernaum. Matt. | Mark. | Luke. | John. 9. 9. I 2. 13, 14. 1 5. 27, 28. | 13. By the sea-side. The sea of Gal- ilee or Tiberias. See Map, Matthew. Capernaum lay on the border of this lake or sea. 14. Levi. This publican was the same person doubtless as Matthew. Luke also calls him Levi, which waa probably his common name. But as was the custom when a Jew became a Roman citizen, a Roman name waa taken. See Preface to Notes on Mat. 24 MARK. [A. D. 81, ■at the receipt of custom, and said unta him, Follow me. And he arose and followed him. T 15 And b it came to pass, that, as Jesus sat at meat in his house, many publicans c and sinners sat also together with Je- sus and his disciples: for there were many, and they followed him. 16 And when the scribes and Pharisees saw him eat with publi- cans 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 d that are whole have no need of the physician, but they that are sick : I came not to call the righteous, but sinners? to repentance. 18 And the disciples of John and ,>f the Pharisees used to fast : and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not ? a or, at the place where the custom was received. b Matt. 9.10.&C. c Lu. 15.1-6. d Matt. 9.12,13. Lu. 5. 31,32. e Isa. 18.55.7. Matt. 18.11. Lu. 19.10. 1 Cor. 6.9-11. 1 Tim. 1.15. thew. It is to be observed that Mat- thew gives himself a name different froin the other two Evangelists, taking his new Roman name, and that this is the name in all the lists of the Apos- tles. Therefore he may have had a religious reason for giving his new name. ^Receipt of custom. See margin and notes on Matt. 9 : 9. This was a toil- booth, or custom house, for collecting tolls or taxes. He served as an officer under the Romans, to whom the Jews «vcre subject. § 58. Levi's (or Matthew's) Feast. Capernaum. Matt. I Mark. I Luke. «oha. 9 10-17.12. 15-22. J 5. 29-39. | 19 And Jesus said unto them, Can the children of the bride-cham- ber fast, while the bridegroom f is with them ? As long as they Lave 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 h new cloth on an old garment: else the new piece 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 j else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred : * but new wine must be put into new bottles. If 23 And k it came to pass, that he went through the corn-fields on the sabbath day; and his disciples began, as they went, to pluck 1 the ears of corn. 24 And the Pharisees said unto him, Behold, why do they on the / Matt. 25.1. g Acts 13.2. ft or, raw, or, untvrougH. i Job 32.19. Ps. 119.S0,b3. A; Matt. 12.1, &e. Lu. 6.i,&c. 15. In his house. That is, the house of Matthew, or Levi, as we learn from the other Evangelists. Christ had been invited to a social entertainment, main- ly to introduce him to the friends of Levi, and to make an occasion for pub- licly professing Christ. See Matt. 9: 10, notes. 16. Having observed that he ate. This question was started after the feast. They were not present, as it was in the house of a publican ; but they observ- ed that he wtmt for this purpose. Mark usually pursues the chronolo- gical order cf the events. But here is a variation, \ 58 being brought in at this point, though the fevst occurred some months after the call. A. D. 31.] CHAP. U 25 Babbath day that which is not lawful? 25 And he said unto tnem, Have ye never read what David did, a when he had need, and was an hun- gered, he, and they that were with him? 26 How he went into the house PART IV. Our Lord's second Passover, and the events until the third. Time, one year. $ 37. The Disciples pluck Ears of Corn on the Sabbath Day. On the way to Galilee ? Matt. I Mark. I Luke. I John. 12. 1-8J2. 23-28. 1 6. 1-5.1 23. Ears of corn. This does not s eao what we call corn, but wheat or \arley. It was ripe at that time. They rubbed it in their hands and ate. On this paragraph, see Matt. 12:1-8, notes. This is a customary way of appeasing hunger in Palestine at this day. 26. In the days of Abiathar, the high priest. Though Abimelech, the father of Abiathar, was the acting high priest when this was done, (1 Sam. 21 : 1,) yet Abiathar was the more noted person- age, and his name more associated with that of David. He was the chief priest at this time, and probably super- intended the tabernacle and its stated affairs. The language in the original phrase is very scanty, and leaves much to be understood. It does not mean in the time of Abiathar's priesthood; but, in the time of Abiathar who is known in history as the high priest — in David's time. There is great con- fusion in the names about this part of the Old Testament history. The same person is called by different names. 27. The Sabbat h, &c. See Matthew's narrative, which is more full, ch. 12: 6-8, and notes. The Sabbath is a di- vine ordinance, made for man — for his highest welfare ; not for mere slavish observances, but for saving benefits. of Grod in .he days of Abiatnar the high priest, and did eat the shew- bread, b which is not lawful to eat but for the priest, and gave also to them which were with him? 27 And he said unto them, The sabbath was made for man, e and not d man for the sabbath : l Ex. 29.32,33. Le. 24.9. c He. 9.14. Isa. 58.13. Eze. 20.12,20. d Col. 2.16. It allows, therefore, works of necessity and mercy. That the Sabbath was made for man, is plain from the facts in all the world. Wherever it is kept holy according to the commandment of God, it blesses society, with the knowledge of God's truth — with peace and order and hap- piness — and promotes man's highest temporal welfare. This can be abun- dantly shown in all the world's history. And this divine institution can always be vindicated and pleaded for, on this ground of utility and expediency. It is found that even the beast is more serviceable to man, for the rest that this day affords. Those who have tried to gain more by working on this day, have generally lost more than they have gained. And a people with- out the Sabbath must soon come to be heathens. But this institution does not rest its claim upon its utility and advantage to mankind. It is indeed "for man" — but it " was made." It is God's institution. And one of the ten commandments, with reasons annexed, enjoins its observance, on principles connected with God's cieative work. He that opposes or violates the Sab- bath, opposes and violates the whole constitution and order of nature. Wo to those who desecrate the Sabbath to worldly business or to mere amuse- ment! This makes it no SabbatK, and so los^-s all its benefits for man. fl Not man. See Gen. 1 : 11. It would be inverting the true order of things, and perverting the proper intent and meaning of this divine institution, tc Bay that man was made for it. We un- derstand its use, only when we see it, coming with all temporal and spiritual 26 MARK. 28 Therefore* the Son of man is Lord also of the sabbath. CHAPTER III. If A ND«> he entered _£X again into the synagogue; and there was a man there which had a withered hand. 2 And they watched c him whe- ther he would heal him on the Babbath-day; that they might ac- cuse him. 3 And he saith unto the man which had the withered hand, 1 Stand forth. 4 And he saith unto them, Is it awful to do good on the sabbath- a Jno. 9.14. Ep. 1.22. Re. 1.10. 5 Matt. 12.9,&c. Lu. 6.6,&c. c Lu. 14.1. 1 or, Arise, in the midst. •lessings to man, — bringing rest — speaking peace by Jesus Christ — and giving an earnest of Heaven. And so only can we settle a thousand questions about its observance. The law of the Sabbath is always to be construed in this light, as providing for man's high- est welfare. 28 Therefore. For this reason. Christ, the second Adam, is Lord of the Sab- bath, as he is the author of salvation. CHAPTER IIL §38. The Healing of the Withered Hand on the Sabbath. — Galilee. Matt. I Mark. I Luke. I John. 12. 9-14. 1 3. 1-6. | 6. 6-11. | On this paragraph, see Matt. 12: 9-14, notes. 2. They icatched him. That is, insid- iously. The Scribes and Pharisees did this, as we learn from Luke 6 : 7. 5. Grieved. The term implies that it was more grief than wrath. ^Hard- ness of their hearts. Mark is most full on this point. They watched him, and charged him, most maliciously, even when he would go about doing good among them. And this hardness of heart, we see, was the very root of their evil conduct. Who could think it excusable ? How can any one's deep- geated depravity excuse his wicked conduct? Will the dishonest principles [A.B.J2; day, or to do e^ il ? to save life, 4 oi to kill ? But they held their peace. 5 And when he had looked round about on them with anger, being grieved for the hardness 2 of then hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out : and his hand was restored whole as the other. 6 And the Pharisees went forth, and straightway took counsel with the* Herodians against him, how they might destroy him. If 7 But Jesus with- drew himself with his disciples tc the sea: and a great f multitude d Hos. 6.6. 2 or, blindness, e Matt. 22.16. /Lu. 6.17. of the thief excuse his robbery ? Will the stony heart of the murderer excuse his shedding blood ? ^ Restored — whole as the other. This is the sense of the verb, without the additional clause — "restored to its former condi- tion." The hand thus virtually dead, must have been virtually new-created, before it could be so restored. It was cured in the act of obedience to the divine command. How beautiful and expressive an illustration of Christ'a new creating power in the soul. 6. This is the first mention of tho Pharisees taking counsel to put him to death. ^ The Herodians. These were; politically the severest opponents of the Pharisees, for they favored the claims of Herod Antipas of Galilee, and the Pharisees were bitterly averse to the Roman authority. This shows that, like Herod and Pilate, the worst ene- mies could make common cause against Christ. The enmity against him swal- lowed up all other enmities. "The carnal mind is enmity against God." $39. Jesus Arrives at the Sea ot Tiberias, and is Followed Br Multitudes. Matt. ' Mark. I Luke. | John. 12. 15-21. 3. 7-12. 1 7. From Galilee Mark is very par- ticular in telling us jom what various A. D 31 J CHAP. ill. 27 from Galilee followed him, and from Judea, 3 And from Jerusalem, and from Iduinea, and/rora beyond Jordan ; and they ab»ut Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him. 9 And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him. 10 For he had healed many;* insomuch that they pressed upon bim for to touch him, as many as had plagues. 11 And b unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God. a Matt. 12.15. 14.14. 1 or, rushed, h eh. 1.24. Matt. 14.33. Lu. 4.41. Ja. 2.19. quarters this multitude came, and on what account they resorted to him. To this great and promiscuous throng our Lord took opportunity to declare himself in his true character, and to correct their false views of him. See Matt. 12: 17, and map. 10. Plagues. This word means more literally scourges, and here refers to the various maladies under which they Buffered. 11. Unclean spirits. Though the per- Bons who had evil spirits fell down, yet their action, here, is attributed to the spirits themselves, for it was by their agency. This agrees with many pas- Bages in showing that these evil spirits were re^l and personal. They spake — they came out of men and entered into them. So, here, they cried out, and v. 12, Christ strictly charged them (the tpirits) that they should not make him known, — for the time of his open man ifestation as the Messiah had not yet come. "This was not the time, nor Were. these the heralds." Bengel. It was a malicious effort to confuse his \-lans. by giving a testimony from Sa- 12 And he straitly charge** ihb2| that they should not make him known. If 13 And <» he go eth up into a mountain, and call- eth unto him whom he e 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, 15 And to have power to heal sicknesses, and to cast out devils: 16 And Simon f he surnamed Peter; 17 And James the son of Zebe- dee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder ;S 18 And Andrew, and Philip, and cch. 1.25,34. d Matt. 10.1. «Jno. 15.16. / Jno. 1.42. j/Isa.58.1. Je. 23.2a. tan's hosts. And hence in v. 22, we see the charge of league with devils is brought against Christ. See Stier. \ 40. Jesus Withdraws to the Moun- tain, and Chooses the Twelve. Multitudes follow him. — Near Caper' naum. Matt. I Mark. I Luke. J John. 10. 2-4. 1 3. 13-19.|6. 12-19.1 14. He ordained. That is appointed, and solemnly and authoritatively set apart these twelve disciples (and after- wards sent them forth, ch. 6: 6-13,) aa Apostles, and they have no successors, as such. There is no hint given hero of any preeminence among the twelve. 17. Boanerges. Mark alone mentions that the sons of Zebedee were so called by the Master. This name means, "sons of thunder." "Son of," is a Hebrew mode of expressing a charac- ter or attribute of a person. This name is held by some to have been given them as a term of reproach, re- buking their rashness, &c. "Son of perdition," &c. But this is a name o! honor, and significant of a divine mis- 28 MARK. [A. D. 31 Bartholomew, and Matthew, ind Thomas, and James the son of Al- pheus, and Thaddeus, and Simon the Canaanite, 19 And Judas Iscariot, which also betrayed him : and they went into 1 an house. f 20 And the mul- titude cometh together again, so ■that they could not so much as eat bread. or, home, a ch. 6.31. eion as fully as the name Peter, with ■which it is closely connected. It doubt- less indicates some qualities either al- ready possessed by them, or to be given to each of them for his work. Heng- stenberg thinks that "in this passage we have a key to the frequent mention of thunder in the Revelation — as Ben- gel remarks, ' a son of thunder is a fit person for hearing voices of thunder;' and that, in the application of this name the Lord described the Apoca- lypse long before it was written, — so that it may be said to be deprived of its signification when that book is as- cribed to another than John." He thinks also that the name implies their vivid sense of the judicial righteous- ness of God, in respect to those sinners against whom it is directed. This strong feeling in James, which the world would call roughness, was proba- bly the cause of his early martyrdom. He was slain by Herod. Acts 12 : 2. John and James, we see, (Luke 9: 51,) would have had fire called down from heaven on those who would not receive Jesus; acting in the spirit of Elias and of the law. See Hengstenberg on the Revelation, ch. 10 : 3. We observe, that though John was the loving and beloved disciple, he is most terrific in reproof, and uses the hardest names, against sin and sinners, as "liar," "an- tichrist," "deceivei," " children of the devil." See 1 John. He was an Apos- tle, Evangelist, and Prophet, (Apoca- lypse). Fr. Trench notes that the term for "thunder," here, is kindred to 4hat in Eaggai, "I will shake ail na- 21 And when his 2 friends heard of it, they went out to lay hold on him : for they said, He '» is beside himself. 22 And the scribes which came down from Jerusalem, said, He c hath Beelzebub, and by the prince of the devils easteth he out devils. 23 And he called them w.ito him, and said unto them in parables, How can Satan cast out Satan? 2 or, kinsmen, b Hos. 9.7. Jno. 10.20. c Matt. 9.34. 10. 1:5. 12.24. Lu. 11.15. Jno. 7./0. 8.48,52. tions," — alluding to the kingdom of Christ in its overturnings. And this, then, would mean that they should be eminent instruments in accomplishing this change, and should, like thunder or an earthquake, bear down all oppo- sition by their inspired preaching and miraculous powers. (Life and Charac- ter of John, p. 22, note.) See Acts. It may be that certain celebrated prophecies were now specially fulfilled — even those of Moses and Jacob — that Zebulon and Isaachar (Galilean) should call the people to offer sacrifices of righteousness, (Deut. 23: 18, 19,) and that Naphtali should "give goodly words." Gen. 49:21. §48. The Healing The Scribes and pheme. — Galilee. of a Demoniac. Pharisees Blas- Matt. 12. 22-37. Mark. 3. 19-30. Lufce 11.14,15, 17-23. John. 20. Eat bread. The throng was so pressing, that they could not get op- portunity for their ordinary meals. The labors of Christ's work, as we have it to do, will often interfere with convenience and comfort of the flesh. 21. His friends. His kinsmen, and not, of course, the twelve whom he had just set apart. They set out to lay hold of him forcibly, and take him away from such fatiguing and pelf-de- nying work. He was losing his mealfl and his rest. They thorght of it only as fanatical and crazy. They looked up- on his work with no proper views, "for neither did his brethren believe eu A. D. 81 ] CHAP. III. 23 21 And if a kingdom be divided against itself, that kingdom can- es / o not 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 Xo a man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man j and then he will spoil his house. olsa. 49 24,26. 61.1. Matt. 12.29. him." John 7 : 5. Temptations and opposition even of relatives and friends will often meet the faithful minister. Every devoted Christian may some- times be so situated. What a reflec- tion for such, is this — that Christ had kinsmen that sought to tear him from his work and labor of love by violent hands, and reproached him with being beside himself, or having lost his reason. 22. The Scribes, &c. Mark alone mentions that these had come down from Jerusalem. They were leading Scribes, who acted as jealous and angry spies. The devils' testimony, in v. 11, was thus to confuse his plans. The Pha- risees joined in this, says Matthew. See Notes. It is remarkable, that on a Silver Coin of Aradus (the Arvad of Scrip- ture) we find the accompanyiag figure, which probably has a reference to this idol. 23. Called them unto him. In the house, or large court of the house, at the East. 27. The ttrong man. By thi? is meant 28 Yerily I say unto you, All 1 sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme : 29 But he that shall blaspheme against the Holy Ghost* hath never forgiveness, but is in danger of eternal damnation : 30 Because they said, He hath an unclean spirit. f 31 There* came then his brethren and his mother, and, standing without, sent unto him, calling him. He. 10.29. d Matt. 12.46-48. 6 Matt. 12.31. Lu. 1! 3* Satan or Beelzebub. He would prove that Christ could not cast out devils, unless he was greater than the Prince of Devils. He must be some one else than he, and some one stronger than he. 29. Blaspheme against the Holy Ghost. See notes on Matt. 12 : 31. fl Is in dan* ger of, &c. This term means, that he "is exposed to," or "condemned to," as in Matt. 26:66. "He is guilty of death." So also in 1 Cor. 11: 27, the same word is, "shall be guilty of the body and blood of the Lord." And in Mark 14 : 64, "condemned him to be guilty of death." James 2 : 10. Heb. 2:15. This language is equivalent to that in Matthew, where "neither in this world nor in the world to come," means never, never — "but is condemned to eternal damnation" 30. Their charging Christ with act- ing by Satanic influence, instead of bv "the Spirit of God," (see Matt. 12 : 28) was •uch a malicious reviling of th€ Holy Ghost as was beyond fc rgiveness. It confounded the source of all holy influence with Satan, the source of .all evil. \ 50. The True Disciples or Chrisi His Nearest Relatives.— Galilee. Matt. I Mark. I Luke. | John. 12. 46-50.] 3. 31-35.' 8. 19-21. | 31. Sent vnto i.im. Why they sent unto him, is incidentally stated bv Luke — 'thev could not oonae at him so MiRK. [A. D. 82 32 And the multitude sat about him; and they said unto him, Be- hold, thy mother and thy brethren without seek for thee. 33 And \e answered them, say- ing, Who is my mother, or my brethren ? 34 And he looked round about on them which sat about him, and said, Behold my mother and my brethren ! 35 For whosoever shall do n the will of God, the same is my brother, and my sister, and mother. a Ja. 1.25. Jno. 2.17. 6 Matt. 13.1.&C. Lu. 8.4,&c. for the press," or the crowd, which was very great. 34. My brethren! By this he meant to refer to his disciples there, as his true kinsmen and brethren. His man- ner is given by two Evangelists. "He looked round about on them," and "stretched forth his hands towards them." Matt. 35. The will of God. That is, what 'God pleases, or claims of us. To do his will, is to strive by all means to serve him, and to live daily according to the spirit of the Lord's prayer, "Thy will be done," &c. He has made known to us his will in the Scrip- tures. We are enabled to do it, only as we obtain his gracious aid. With- out the Holy Spirit to renew and con- strain us, none can do his command- ments, because all are utterly depraved by nature, and disinclined to his ser- vice. Those who do his will are thus of course in the closest relation to him. They are his workmanship — united to him by faith — they cleave to him in love — and they have his indwelling, by the* Spirit. How wonderful this con- descending grace ! His true disciples are his nearest relatives ! The poorest beggar, iike Lazarus, may be his bro- ther — may be near to him as a mother! Nay, instead of Mary, his mother in the flesh, being worshipped as having Buch controlling influence with Christ iu Heaven, (which is thv mockery of CHAPTER IV. | A ND»» he begai J\_ again to teacb by the sea-side : and there waa gathered unto him a great multi- tude, 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 A Behold, there went out a sower to sow : . c Ps. 78.2. ver. 34. d ver. 9.23. ch. 1.16. the Romish church,) any poor faithful disciple stands in the mother's place — can attain to the honor of being his nearest relative! Instead of paying divine honor to the Virgin Mary, as the Romanists do, let each strive to stand in this closest relationship, as his brother, sister, mother! Christ came in the flesh mainly for his great spiritual work, and his spiritual rela- tives are those who are nearest to hia heart, here and hereafter. Strange, that in the face of such plain declara- tions, the Romish church should exalt his mother Mary above all creatures, and even pray to her, and worship her, as above our Lord himself ! CHAPTER IV. $ 54. Parable of the Sower. Lake of Galilee — near Capernaum f Matt. | Mark. I Luke. I Joha. 13. 1-23. 1 4. 1-25. | 8. 4-18. | 2. Parables. See notes on Matt. 13: 3. 8. Fruit that sprang up. Here the seed was not only fruitful, but brought forth other seed that was so. Our Christian deeds may spring up and bring forth after us forever. 9. Who hath ears, &c. See notes on Matt. 13:9. 10. Alone. Mark is thus particular. 11. The mystery, &c. See notes on Matt. 13: 11. |" Them that are without. Luke has it "te others," that is. tha A. D. 81.] JHAP. IV. 81 4 And it came to pass, as he sow- ?d, some fell by the way-side, and the a fowls of the air came and de- voured it up. 5 And f ome fell on stony b 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 c because it had no root, k withered away. 7 And some fell among thorns ; d and the thorns grew up, and choked it, and it yielded no fruit. 8 And other fell on good e ground, and did yield fruit f that sprang up and increased, and brought forth, some thirty, and some sixty, and some an hundred. 9 And he said unto them, He that hath ears to hear, let him hear. 10 And s when he was alone, they that were about him with the twelve asked of him the parable. 11 And he said unto them, Unto h you it is given to know the mys- tery of the kingdom of God : but unto them that are without, * all these things are done in parables : 12 That k seeing they may see, .and not perceive ; and hearing they may hear, and not understand ; lest oGe. 15,11. 5 Eze. 11.19. 36.26. cPs. 1.4. Ja. 1.11. dJer. 4.3. eHe.6.T,8. /Col. 1.6. yMa*. 13.10, &c. ftEp. 1.9. t Col. 4.5. lTh.4.12. 1 Tim. 3.7. AIsa.6.9, 10. Jao. 12.40. Acts 28.26,27. Rom. 11.8. unrenewed, that are not of the genuine discipleship. This was a phrase ap- plied by the Jews to the heathen, and by the Apostles to unbelievers. 1 Cor. 5:12, 13. Col. 4:5. 12. See notes on Matt. 13: 13-15. fl Lest at any time, &c. This expresses, not the object of the divine method, but the result of their dull understanding, and of the judicial blininess to which they are givei over. 13. Know. ye not, &o. That is, do ye cot understand the application of this at any time they should be con verted, and their sins should be forgiven them. 13 And he said unto them, Know ye not this parable ? and how then will ye know all parables? 14 The sower ' soweth the wc rd . 15 And these are they by tne way-side, where the word is sown, but when they have heard, Satan cometh ra immediately, and taketh away 11 the word that was sown in their hearts. 16 And these are they likewise 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 butP for a time : afterward, when affliction or persecution ariseth for the word's sake, immediately^ they are offend- 18 And these are they which are sown among thorns; such as heal the word, 19 And the 1 " cares of this world, and the deceitfulness • of riches, and the * lusts of other things en- tering in, choke the word, and it becometh unfruitful. » JIsa.32.20. lPe.1.25. mlPe.5.8. Rev. 12.9. n He. 2.1. o Job 19.28. p Job 26.10. q 2 Tim. 1.15. rLu. 14.18-20. 1 Tim.6.9,17. 2 Tim. 4.10. «Pr.33.5.