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NEW YORK: HARPER & BROTHERS, PUBLISHERS, 329 & 331 PEARL STREET, FRANKLIN SQUARE. 1869. Entered, according to the Act of Congress, in the year one thousand eight hundred and forty, by ALBERT BARNES, in the Clerk's Office of the District Coutt of the United States, in and for the Eastern District of Pennsylvania. PREFACE. IN the preparation of the following Notes, free use has been made of all the helps within the reach of the author. The works from which most assistance has been derived are, Walton's Polyglott; the Critici Sacri, particularly the notes of Grotius; Lightfoot's Works; Macknight and Newcome's Harmony of the Gospels, Jahn's Archaeology; Home's Introduction; Doddridge's Family Expositor; Calmet's Dictionary; Campbell on the Gospels; the Commentaries of Kuinoel, Rosenmiiller, Clarke, and Henry; Tittman's Meletemata Sacra on John; the Sacred Geography of Wells, and that prepared for the American Sunday-School Union, by Messrs. J. & J. W. Alexander. The object has been to express, in as few words as possible, the real meaning of the gospels:-the results of their critical study, rather than the process by which these results were reached. This work is designed to occupy a place, which is supposed to be unappropriated, in attempts to explain the New Testament. It was my wish to present to Sunday-school teachers a plain and simple explanation of the more common difficulties of the book which it is their province to teach. This wish has given character to the work. If it should occur to any one that more minute explanations of words, phrases, and customs, have been attempted than might seem to them desirable, it will be recollected that many Sunday-school teachers have little access to means of information, and that no small part of their success is dependent on the minuteness and correctness Df the explanation which is given to children. This work is designed also to be a Harmony of the Gospels. Particular attention has been bestowed, especially in the Notes on Matthew, to bring the different narratives of the evangelists together, and to show that, in their narration of the same events, there is nc real contradiction. It will be recollected that the sacred narrative of an event is what it is reported to be by all the evangelists. It will also be recollected that the most plausible objections to the New Testament have been drawn from the apparent contradictions in the gospels. The importance of meeting these difficulties, in the education of the young, and of showing that these objections are not well foulrled, will be apparent to all. o) IV PREFACE. Particdiar attention has been paid to the references to paralyli passages of scripture. In all instances, in these Notes, they arb an essential part of the explanation of the text. The authority oi the Bible has been deemed the only authority that was necessary in such cases; and it is hoped that no' one will condemn any explana. tion offered, without a candid examination of the real meaning of the passages referred to. The main design of these Notes will be accomplished, if they furnish a just explanation of the text. Practical remarks could not have been more full without materially increasing the size of the book, and, as was supposed, without essentially limiting its circulation and its usefulness. All that has been attempted, therefore, in this part of the work, has been to furnish leading thoughts, or heads of practical remark, to be enlarged on at the discretion of the teacher. These Notes have been prepared amidst the pressing and anxious cares of a responsible pastoral charge. Of their imperfections no one, can be more sensible than the author. Of the time and patience indispensable in preparing even such brief Notes on the Bible, under the conviction that the opinions expressed may form the sentiments.of the young on the subject of the Book of God, and determine their eternal destiny, no one can be sensible who has not made the experi. ment. The great truth is becoming more and more impressed on the minds of this generation, that the Bible is the only authoritative source of religious belief; and if there is any institution pre-eminently calculated to deepen this impression, and fix it permanently in the minds of the coming age, it is the Sunday-school. Every minister of the gospel, every parent, every Christian, must therefore feel it important that just views of interpretation should be imbibed in these schools. I have felt more deeply than I have any other sentiment, the importance of inculcating on the young, proper modes of explaining the sacred scriptures. If I can be one of the instruments, however humble, in extending such views through the community, my wish in this work will be accomplished. I commit it, therefore, to the blessing of the God of the Bible, with the prayer that it may be one among many instruments of forming correct religious views and promoting the practical love of God and man, among the youth f this country. ALBERT BARNES. PHILADELPHIA, August 25th, 1832. PREFACE TO THE SEVENTEENTH EDITION. Tnn first edition of these Notes on the Gospels was published in arie year 1832. Since that time sixteen editions, of two thousand each, have been sold, making thirty-two thousand copies, or sixty. four thousand volumes. I need not say that so extensive a sale has greatly surpassed any expectations which I had formed, and that the favor of the public thus shown has laid me under the strongest obli. gations of gratitude. It has demonstrated what I deeply felt when the work was composed, that such a plain exposition of the Gospels was needed by the public, and particularly that the cause of Sabbathschool instruction required it. The stereotype plates of the Gospels, by a neglect of careful usage, and by the number of impressions taken, having become greatly worn, and it being found necessary to re-cast them, I have taken this opportunity to give to the work a careful revision. I have long felt that this was necessary, and have been prevented from doing it only by the difficulty of correcting a work which is stereotyped. Many points and letters had become broken off; many words were dimly printed; and many sentences had become obscure. I have found, also, in revising it, that in many places there were redundant words; that some were obscure in their meaning; that some had been printed erroneously at first; that in some instances there was need of additional explanations; and that there were some parts contradicting others. These errors I have endeavored to correct. Some places have been considerably enlarged. Numerous illustrations and wood-cuts have been introduced; and a valuable map of Jerusalem, by Catherwood, has been added. As the work on the Gospels is complete in itself, I have added at the close of the second volume such tables as I supposed would be useful to the teachers in Sabbathschools. In particular, the chronological table, and the index, have cost me much labour, and I trust will be found to be useful. In the revision of the work, valuable assistance has been derived from the Union Bib-I Dictionary of the American Sunday-School Union, which has been freely used, and the benefit derived from which is hereby gratefully acknowledged. The essential. character and form of the work have not been changed. I could easily have made it larger, and could have fur< 1 * (5) VI PREFACE. nished many additional illustrations; but I supposed that the Chris tian public had expressed its approbation of the general form and style of the work in such a manner as to make a material deviation from either improper. In revising the work, I have made come references to other parts of my writings on the New Testaments where a subject is more fully discussed. In a few places I have also made a reference to my Notes on Isaiah. Some who may pos. sess the Notes on the Gospels, may also possess that work. To euch these references will be valuable, though not absolutely neces wary to an understanding of these Notes on the Gospels. It is not probable that I shall live to see the present set of plates worn out, or to make another revision of these volumes necessary. I dismiss them, therefore, finally, with deep feeling; feeling more deep by far than when I first submitted them to the press. I cannot be insensible to the fact that I have been, by my expositions of the New Testament, doing something-and it may be much-to mould the hearts and intellects of thousands of the rising generation in regard to the great doctrines and duties of religion-thousands who are to act their parts, and develop these principles, when I am dead. Nor can I be insensible to the fact that in the form in which these volumes now go forth to the public, I may continue, though dead, to speak to the living; and that the work may be exerting an influence on immortal minds when I am in the eternal world. I need not say, that while I am sensitive to this consideration, I earnestly desire it. There are no sentiments in these volumes which I wish to alter; none that I do not believe to be truth that will abide the investigations of the great day; none of which I am ashamed. That I may be in error, I know; that a better work than this might be prepared by a more gifted mind and a better heart, I know. But the truths here set forth are, I am persuaded, those which are destined to abide, and to be the means of saving millions of souls, and of ultimately converting this whole world to God, That thesi volumes may have a part in this great work, is my earnest prayei -and with many thanks to the public for their favors, and to Go(, the Great Source of all blessings, I send them forth again-con. mending them to his care, and asking in a special manner the coL tinued favor of Sabbath-school teachers and of the young. ALPERT BARNES Washington Square, PHIIADELPHIA, Sept. 11, 1840 INTRODU CTION. PrH writings which are regarded by Christians as the sole siandard el faith and practice, have been designated at various periods by different names. They are frequently called The Scriptures, to denote that they are the most important of all writings;- The Holy Scriptures, because composed by persons divinely inspired, and containing sacred truth;-and The Canonical Scriptures. The word canon means a rule, and it was applied by the Christian fathers to the books of the Bible because they were regarded as an authoritative rule of faith and practice; and also tc distinguish them from certain spurious or apocryphal books, which although some of them might be true a% matter of history, or correct in doctrine, were not regarded as a rule or faith, and were therefore considered as not canonical. But tne most common appellation given now to these writings is THE BIBLE. This is a Greek word signifying book. It is given to the scriptures by way of eminence, to denote that this is the Book of books, as being infinitely superior to every unassisted production of the human mind. In the same way, the name Koran or reading is given to the writings of Mohammed, denoting that they are the chief writings to be read, or eminently the reading. The most common and general division of the Bible is into the Ol1 and New Testaments. The word testament, with us, means a will; an instrument in writing, by which a person declares his will in relation to his property after his death. This is not, however, its meaning when applied to the scriptures. It is taken from the Greek translation of the Hebrew word meaning covenant, compact, or agreement. The word is applied to the covenant or compact which God made with the Jews to be their God, and thus primarily denotes the agreement, the compact, the promises, the institutions, of the old dispensation, and then the record of that compact in the writings of Moses and the Prophets. The name " Old Testament," or " Old Covenant," therefore, denotes the books con taining the records of God's compact with his people, or his dispensa tions under the Mosaic or Jewish state. The phrase New Covenant,.o Testament, denotes the books which contain the record of his new cove. nant or compact with his people under the Messiah, or since Christ came We find mention made of the Book of the Covenant in Ex. xxiv. 7, and in the New Testament the word is once used (2 Cor. iii. 14) with an undoubted reference to the sacred books of the Jews. By whom, or at what time, these terms were first used to designate the two divisions of the Sacred Scriptures, is not certainly known. There can be no doubt, how. ever, of the great antiquity of the application. The Jews divided the Old Testament into three parts, called rHE LAW, THE PROPHETS, and THE HAGIOGRAPHA, or the holy writings. This divi(7) V111 INTRODUC'1 ION. sion is noticed by our Saviour in Luke xxiv. 44,*' All things must be fulfilled which were written in the law of Moses and in the Prophets, and in the Psalms, concerning me." Josephus, the Jewish historian, also makes mention of the same division.t " We have," says he, " only twenty-two books which are to be believed to be of divine authority; of which five are the books of Moses. From the death of Moses to the reign of Artaxerxes, son of Xerxes, king of Persia, the prophets who were the successors of Moses have written in thirteen books. The remaining four books contain hymns to God and documents of life for the use of men." It is probable that precisely the same books were not always included in the same division; but there can be no doubt that the division itself was always retained. The division into twenty-two books was made partly, no doubt, for the convenience of the memory. This was the number of letters in the Hebrew alphabet. The English Bible contains thirty-nine instead of twenty-two books in the Old Testament. The number which Josephus reckons may be accurately made out as follows: The first division, comprehending the five books of Moses, or THE LAW. The second, including, 1st, Joshua; 2d, Judges, with Ruth; 3d Samuel; 4th, Kings; 5th, Isaiah; 6th, Jeremiah, with Lamentations; 7th, Ezekiel; 8th, Daniel; 9th, the twelve minor prophets; 10th, Job; 11th, Ezra, including Nehemiah; 12th, Esther; 13th, Chronicles; these thirteen books were called THE PROPHETS. The four remaining will be Psalms, Proverbs, Ecclesiastes, and the Song of Solomon. In regard to the second division, it is a fact well known, that the twelve smaller prophets, from Hosea to Malachi, were for convenience uniformly united in one volume; and that the small books of Ruth and Lamentations were attached to the larger works mentioned, and Ezra and Nehemiah were long reckoned as one book. The arrangement of the books of the Bible has not always been the same. The order followed in the English Bible is taken from the Greeh translation called the Septuagint. Probably the best way to read the Bible is to read the books as nearly as possible in the order in which they were written. Thus Isaiah informs us (Isa. i. 1) that his prophecies were delivered in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah; and to be correctly understood, should be read in connexion with the record' of those reigns in Kings and Chronicles. The names of most of the books in the Bible are taken from the Greek translation above mentioned. The books of the Bible were anciently written without any breaks, oi divisions into chapters and verses. For converience, the Jews early divided the Old Testament into greater and smaller sections. These sections in the law and prophets were read in the worship of the synagogues. The New Testament was also early divided in a similar manner. The division into chapters and verses is of recent origin. It was firsl adopted in the 13th century by Cardinal Hugo, who wrote a celebrated commentary on the scriptures. He divided the Latin Vulgate, the ver. sion used in the church of Rome, into chapters nearly the same as those which now exist in our English translation. These chapters he divided Sfee?Qte (ci triat place. + Against Apion; INTRODUCTION. iX tnto smaller sections by placing the letters A, B, C, fc., at equal distances from each other in the margin. The division into verses was not made until a still later period. The division of Cardinal Hugo into chapters became known to Rabbi Nathan, a distinguished Jew, who adopted it for the Hebrew Bible, and placed the Hebrew letters, used also as numerals, in the margin. This was used by. Rabbi Nathan in publishing a concordance, and adopted bj kthias in a printed edition of the Hebrew Bible in 1661. The verses into which the New Testament is divided are still mor modern, and are an imitation of those used by Rabbi Nathan in the fit teenth century. This division was invented and first used by Stephens in an edition of the New Testament printed in 1551. The division wa, made as an amusement while he was on a journey from Lyons to Paris during the intervals in which he rested in travelling. It has been adopted in all the subsequent editions of the Bible. In regard to this division into chapters and verses, it is clear that they are of no authority whatever. It has been doubted whether the sacred writers used any points or divisions of any kind. It is certain that they were wholly unacquainted with those now in use. It is further evident that in all cases these divisions have not been judiciously made. The sense is often interrupted by the close of a chapter, and still oftener by the break in the verses. In reading the scriptures, little regard should be had to this division. It is of use now only for reference; and inaccurate as it is, it must evidently be substantially retained. All the books that have been printed for three hundred years, which refer to the Bible, have made their reference to these chapters and verses; and to attempt any change now, would be to render almost useless a great part of the religious books in our language, and to introduce inextricable confusion in all attempts to quote the Bible. The first translation of the Old Testament was made about the yeas 270 before the Christian era. It was made at Alexandria in Egypt into the Greek language, and probably for the use of the Jews who were scattered among Pagan nations. Ancient writers inform us, indeed, that it was made at the command of Ptolemy Philadelphus, to be deposited in the Library at Alexandria. It bears internal marks of having been made by different individuals, and no doubt at different times. It came to be extensively used in Judea, and no small part of the quotations in the New Testament were taken from it. There is no doubt that the apostles were familiar with it; and as it had obtained general currency, they chose to quote it rather than translate the Hebrew for themselves. It is called the Septuagint, or the version by the seventy, from a tradition that seventy elders of Israel, deputed for that purpose, were employed in making the translation. The language spoken by our Savicur and his apostles was a corruption of the Ilebrew, a mixture of that and the language spoken in Chaldee, called Syro-Chaldaic, or more commonly the Syriac. The reason why the New Testament was not written in this language was, that the Greek had become the common language used throughout the eastern nations ubject to the Romans. This general use of the Greek language was produced by the invasion and conquest of those nations by Alexander the Great. about 330 years before Christ.-The New Testament was, how. K INTRODUCTION. ever, early translated into the Syriac language. A translation is not extant in that language, held in great veneration by Syrian Christians. said to have been made in the first century, or in the age of the apostles. and acknowledged by all to have been made before the close of the second century. About the beginning of the fourth century, the Bible was translated into Latin by Jerome. This translation was made in consequence, as he says, of the incorrectness of a version then in use, called the Italic. The translation made by Jerome, now called the Latin Vulgate, is the authorised version of the churchtof Rome. The Bible was translated by Luther in the beginning of the Reformation. This translation has done much to fix the German language, and is now the received version among the Lutheran churches. There have been many other translations of the Bible, and there are many more still in progress. More than one hundred and fifty translaLions of the whole Bible, or parts of it, have been made during the last half century. Those which have been mentioned, together with the English, have been, however, the principal, and are most relied on as faithful exhibitions of the meaning of the Sacred Scriptures. The English translation of the Bible now in use, was made in the reign of James I. This translation was intended only as an improve ment of those previously in existence. A short account of the translation of the Bible into our own language cannot fail to be interesting. It is not easy to ascertain the precise time when the gospel was introduced into Britain, or when the inhabitants were first in possession of t.e Bible. The earliest version of which we have any account, is a translatiou of the Psalms into the Saxon language about the year 706. But the principal translation at that early period, was made by the " venerable Bede," about the year 730. He translated the whole Bible into the Saxon language. The first English translation of the Bible was executed about the year 1290, by some unknown individual. About the year 1380, John Wicklife, the morning star of the Reformation, translated the entire Bible into English from the Latin. The great labor and expense of transcribing books before the invention of printing, probably prevented a very extensive circulation of the scriptures among the people.* Yet the translation of Wickliffe is known to have produced a vast effect on the minds of the people. Knowledge was beginning to be sought for with avidity. The eyes of the people were beginning to open to the abominations of the church of Rome; and the national mind was preparing for the great change which followed in the days of Luther. So deep was the impression made by Wickliffe's translation, and so dangerous was it thought to be to the interest of the Romish religion, that a bill was brought into the house of lords for the purpose of suppressing it. The bill was rejected * So great was the expense of transcribing the Bible at that time, that the price of one of Wickliffe's New Testaments was not less than forty pounds sterling or one hundred and seventy-seven dollars seventy-eight cents of our money. And it should be matter of devout gratitude to God, that, by the art ot printing, the New Testament can now be obtained for the trifling sum Jf ein cents' fINTRODUCTION. Xi ti:,.ugh tke inflaence of the Duke of Lancaster; and this gave encouragement to the friends of Wickliffe to publish a more correct translation of the Bible. At a convocation, however, held at Oxford, in 1408, it was decreed that no cne should translate any text of the Holy Scripturo;nto English by way of a book, or little book, or tract, and that no bc;,K of this kind should be read that was composed in the time of John Wickliffe, or since his death. This decree led the way to a great persecution; and many persons were punished severely, and some even with death, "or reading the Bible in English. The Bible translated by Wickliffe was never printed. Some years since the New Testament was printed In England.* For the first printed English translation of the scriptures we are inlebted to William Tindal. He printed this translation at Antwerp in Flanders; and the copies were brought thence into England. So great was the opposition to this by the Roman Catholic clergy, that the bishop of London endeavored to buy up whole editions as fast as they were printed, to burn them. This effort, however, produced little effect. Copies of the New Testament were multiplied. It is said, that on one occasion Sir Thomas More, then chancellor of England, asked how Tindal contrived to maintain himself abroad. To which it was replied that the bishop of London supported him, by purchasing the scriptures as fast as they could be printed. In 1535 the whole Bible, translated into English, was printed in folio, and dedicated to the king, by Miles Coverdale. This was the first English translation of the Bible allowed by royal authority. * The following is a specimen of this translation: Matthew, chap. v.-And Jhesus seynge the people, went up into an hil; and whanne he was sett, his disciplis camen to him. And he openyde his mouthe, end taughte them; and seide, Blessid be pore men in spirit; for the kyngdom of hevenes is hereun.t Blessid ben mylde men: for thei schulen weelde the erthe. Blessid ben thei that mournen: for thei schal be comfortid. Blessid be thei that hungren and thirsten rigtwisnesse: for thei schal be fulfilled. Blessid ben merciful men: for thei schul gete mercy. Blessid ben thei that oen of clene herte: for thei schulen se god. Blessid ben pesible men: for thei schulen be clepid goddis children. Blessid ben thei that suffren persecucioun for rightwisnesse: for the kyngdom of hevenes is hern. Ye schul be blessid whanne men schul curse you, and schul pursue you: and schul seye al yvel agens you liynge for me. Joie ye and be ye glade: for your meede is plente. ous in hevenes: for so thei han pursued also prophets that weren bifore you. Ye ben salt of the erthe, that if the salt vanishe awey wherynne schal it be sadted? to nothing it is worth over, no but it be cast out, and be defoulid of men. Ye ben light of the world, a citee sett on an hill may not be hid. Ne me teendith not a lanterne and puttith it under a bushel; but on a candlestik that it give light to alle that ben in the hous. So, schyne your light bifore mern, that thei see youre gode workis, and glorifie your fadir that is in hevenes. Nyle ghe deme that I cam to undo the Lawe or the prophetis, I cam not to undo the lawe but to fulfille. Forsothe I sey to you till hevene and erthe passe, oon lettre, or oon title, schal not passe fro the Lawe till alle thingis be don. Therefore he that brekith oon of these leeste maundementis, and techith thus men, schal be clepid the Leest in the rewme of hevenes; but he that doth and techitl, schal be clepid greet in the kyngdom of hevenes.-Baber's Edit t Theirs t Rightfulnesse, MS vlures. XL INTRODUCTION. Various editions and translations of the scriptures, with various degrees of correctness, were printed in successive years, till, in 1568, the edition appeared which was called " the Bishop's Bible," or " the great English Bible." This was prepared by royal authority. It was the work of much care and learning. Different learned men undertook to translate different parts of the Bible, and after being carefully performed and compared, it was printed, and directed to be used as an authorized English translation of the scriptures. This, after being reprinted many times, and after being in use for half a century, was succeeded by the transla. ton at present in use. As this is, in many respects, the most important of all English translations of the Sacred Scriptures, it is proper to dwell more fully on the circumstances under which it was made. It was undertaken by the authority of king James I. of England. He came to the throne in 1603. Several objections having been made to the " Bishop's Bible," then in general use, he ordered a new translation to be made. This work he committed to fifty-four men; but before the translation was commenced, seven of them had either died, or had declined the task, so that it was actually accomplished by forty-seven All of them were eminently distinguished for their piety, and for their profound acquaintance with the original languages. This company of eminent men was divided into six classes, and to each class was allotted a distinct part of the Bible to be translated. "Ten were to meet at Westminster, and to translate from Genesis to the end of the second book of Kings. Eight assembled at Cambridge, and were to translate the remaining historical books, the Psalms, Job, Canticles, and Ecclesi. astes. At Oxford seven were to translate the four greater Prophets, the Lamentations of Jeremiah, and the twelve minor Prophets. The four Gospels, the Acts of the Apostles, and the Revelation, were assigned to another company of eight at Oxford; and the Epistles were allotted to a company of seven at Westminster. Lastly, another ccmpany at Cambridge were to translate the Apocrypha." To these companies the king gave instructions to guide them in their work, of which the following is the substance: The Bishop's Bible, then used, to be followed, and to be altered as ittle as the original would permit. The names of the sacred writers to be retained as they were commonly used. When a word had different significations, that to be kept which hatl been most commonly used by the fathers, and most eminent writers. No alteration to be made in the chapters and verses. No marginal notes to be affixed, except to explain the Greek and Hebrew words that could not be briefly and fitly explained in the text. Reference to parallel places to be set down in the margin. Each man of a company to take the same chapters, and translate them according to the best of his abilities; and when this was done, all were to meet together, and compare their translations, and agree which should be regarded as correct. Each book, whon thus translated and approved, to be sent to every other company for their approbation. Besides this, the translators were authorized, in cases of great diffi INTRODUCTION. XI eulty, to send letters to any learned men in the kingdom to obtain their opinions, In thir manner the Bible was translated into English. In the first instance each individual translated each book allotted to his company. Secondly, the readings to be adopted were agreed upon by that company assembled together. The book thus finished was sent to each of the other companies to be examined. At these meetings one read the English, and the rest held in their hands some Bible, of Hebrew, Greek, Latin, French, Spanish, &c. If they found any fault, says Selden, they spoke; if not, he read on. The translation was commenced in 1607, and completed in about three years. At the end of that time, three copies of it were sent to London. Here a committee of six reviewed the work, which was afterwards reviewed by Dr. Smith, who wrote the preface, and by Dr. Bilson. It was first printed in 161.1 at London, by Robert Barker. From this account it is clear that no ordinary care was taken to furnish to English readers a correct translation of the Sacred Scriptures. No translation of the Bible was ever made under more happy auspices; and it would now be impossible to furnish another translation in our language under circumstances so propitious. Whether we contemplate the nnm her, the learning, or the piety of the men employed in it; the cool delibe ration with which it was executed; the care taken that it should secure the approbation of the most learned men, in a country that embosomed a vast amount of literature; the harmony with which they conducted their work; or the comparative perfection of the translation, we see equal cause of gratitude to the great Author of the Bible that we have so pure a translation of his word. From this time the English language became fixed. More than two hundred years have elapsed, and yet the simple and majestic purity and power of the English tongue is expressed in the English translation of the Bible, as clearly as when it was given to the world. It has become the standard of our language; and nowhere can the purity and expressive dignity of this language be so fully found as in the Sacred Scriptures. The friends of this translation have never claimed for it inspiration or infallibility. Yet it is the concurrent testimony of all who are competent to express an opinion, that no translation of the Bible into any language has preserved so faithfully the sense of the original as the English. Phrases there may be, and it is confessed there are, which modern criticism has shown not to express all the meaning of the original; but as a whole, it indubitably stands unrivalled. Nor is it probable that any translation can now supply its place, or improve upon its substantial correctness. The fact that it has for two hundred years poured light into the minds of millions, and guided the steps of generation after generation in the way to heaven, has given to it somewhat of the venerableness which appropriately belongs to a book of God. Successive ages ray correct some of its few unimportant errors; may throw light on some c its obscure passages; but to the consummation of all things, it must stand, wherever the English language is spoken, as the purest specimen of it powdr to give utterance to the meaning of ancient tongues, and of thf simple and pure majesty of the language which we speak. 2 XEV INTROD COTION. These remarks are made, because it is easy for men who dislike the plain doctrines of the Bible, and for those ignorant of the true history of its translation, to throw out insinuations of its unfaithfulness. Fron various quarters, from men opposed to the clear doctrines of the scrip. tures, are often heard demands for a new translation. We by no means assert the entire infallibility, much less the inspiration, of the English translation of the Bible. Yet of its general faithfulness to the original, there can be no doubt. It would be easy to multiply testimonies of the highest authority to this fact. But the general testimony of the world; thf. profound regard paid to it by men of the purest character and most extensive learning; the fact that it has warmed the hearts of the pious, ministered to the comforts of the wretched and the dying, and guided the steps of millions to glory, for two hundred years, and now commands the high regard of Christians of so many different denominations, evinces that it is, to no ordinary extent, faithful to the original, and has a claim on the continued regard of coming generations. It is perfectly clear, also, that it would be impossible now to translate the scriptures into the English language, under so favorable circumstances as attended the translation in the time of James I. No single set of men could so command the confidence of the Christian world; no convention who claim the Christian name could be formed, competent to the task, or if formed, could prosecute the work with harmony; no single denomination could make a translation that would secure the undisputed respect of others. The probability is, therefore, that while the English language is spoken, and as far as it is used, the English Bible will continue to form their faith, and direct their lives; and that the words which now pour light into our minds will continue to illuminate the understandings, and mould the feelings, 4f unnumbered millions, in their flth tu immortal life. PREFACE TO'IHE GOSPEL ACCORDING TO MATrI EW THE word Gospel means good news, or a joyful message. It commonly signifies the message itself. But it is here used to denote the book con. taining the record of the message. The title " saint," given to the sacred writers of the New Testament, is of Roman Catholic origin, and is of no authority. It is now conceded pretty generally that Matthew wrote his gospel il his native tongue; that is, the language of Palestine. That language was not pure Hebrew, but a mixture of the Hebrew, Chaldaic, and Syriac, commonly called Syro-Chaldaic, or dramean. This language our Saviour undoubtedly used in his conversation; * and his disciples would naturally use this language also, unless there were good reasons why they should write in a foreign tongue. It is agreed that the remaindei of the New Testament was written in Greek. The reason for this, in oreference to the native language of the writers, was, that Greek was the language then generally spoken and understood throughout the eastern countries conquered by Alexander the Great, and particularly in Judea and in the regions where the apostles first labored. The Christian Fathers, without any exception, assert that Matthew wrote his gospel for the use of the Christians in Palestine; and say that it was written in the Hebrew dialect. It should be remarked, however. that many modern critics of much eminence do not suppose the evidence that Matthew wrote in Hebrew to be decisive; and believe that there is sufficient proof that, like the other writers of the New Testament, Matthew wrote in Greek. See Lardner's wurks, vol. v., p. 308-318, London edition, 1829. The Gospel of Matthew exists now, however, only in Greek. The original Hebrew, or Syro-Chaldaic, if it was written in that language, has been designedly laid aside, or undesignedly lost. The question, then, naturally arises, who is the author of the Greek translation which we possess. and is it to be regarded as of divine authority t It has been conjectured by some that Matthew himself furnished a Greek translation of the Hebrew. This conjecture, in itself probable enough, wants human testimony to support it. Athanasius, one of the early Fathers, says that it was translated by "James, the brother of ouI Lord according to the flesh." Papias, another of the early Fathers, savs, See instances in Mark vii. 34, and Matthew Yxvii. 4*~. (15) xvi PREFACE. that "each ont translated it as he was ably.' If James translated ln, there can be no question about its inspiration and canonical authority. Nor does it affect the question of its inspiration, even if we are ignorant of the name of the translator. The proper inquiry is, whether it had sucl. evidence,;f inspiration as to be satisfactory to the church in the times when they were under the direction of the apostles. That it had such evidence, none acquainted with ancient history will doubt. Epiphanius says that the Gospel by Matthew was written while Petei and Paul were preaching at Rome. This was about the year of our Lord 63, about the time of the destruction of Jerusalem. It is now generally supposed that this gospel was written about this time. There is very clear evidence in the gospel that it was written before the destruction of Jerusalem. The destruction of the holy city is clearly and minutely told; but there is not the slightest intimation in it that these predictions had been accomplished; a thing which we should naturally expect if the gospel was not written until after these calamities came upon the Jews. Compare Acts xi. 28. It has been till lately uniformly regarded as having been written before either of the other evangelists. Some of late nave, however, endeavored to show that Luke was written first. Al) testimony, and all ancient arrangements of the books, are against the opinion; and when such is the fact, it is of little consequence to attend to other arguments. In all copies of the New Testament, and in all translations, this gospel has been placed first. This, it is probable, would not have been done, had not Matthew published his gospel before any other was written. Matthew, the writer of this gospel, called also Levi, son of Alpheus, was a publican, or tax-gatherer, under the Romans. See Notes on Matt. ix. 9, Luke v. 27. Of his life and death little is certainly known. Socrates, a writer of the fifth century, says that he went to Ethiopia after the apostles were scattered abroad from Judea, and died a martyr in city called Nadebbar; but by what kind of death is altogether uncertain. However, others speak of his preaching and dying in Parthia or Persia, and the diversity of their accounts seems to show that they are all withl Dut good foindation. See Lardner's works, vol. v., p 296, 297. h" 4 N E Y A R D..AN DI' 0 LIVE: PI XI N TA-riotqs,_S N -Z NIt 0 IR A, T 0m, Bciv_ VIRpIN M:A 0 R G HOF THE.............. 7 ss z v ASC EN, S I 0 N m 0 N', A P, ID lwaKK 0 _141 z V[ _T v E OF TfjE o v-MNW,`E E D N, S:, X, Rz' N 8`1 hl \J E H OSAPHA U/N BSOLO M'!8ETHANy TOM OF H IA TOMBS OF TH Ei PROPHETS E10,0 H z PLACE WHERECHRISTWASSCOVRGEO S(ALASANC-TABYwHtr-,HCHRISTENTERF-D PILATES HIOVSE 3 PI LATES HOVSE. AND' NOW RESIDENCE x OF-TVRKISHCOVERNOR SPOT FROM ROAD 1-o JA, 1. A,/,f('W WHENCETHT. PANORAMA WAS TAKE k7mg ME/. CH APIEL OF THE CROWN)NO WIT TH015,NS 6PUN _j r'THE EccE HOMO, 5 ARQH OF r PLAC F.'Al H E-:RE CHRIST SAID SALVA v PER MATER POOL OF GI 4, rn 7 $POT WHERE S11MON' AssisTED TO CARRY THE CROSS PENN., 1-11,004' 0 8 DWELLINC 01F LA-ZARVS DWELLING OFTHE RICH MAN 20 GOLVMN EREOTED BY THE EMPRESS Al'HELENA ZZ HOSPITAL OF TH E EMPRESS HELENA A'0' ov: Z2 CKVROH OF TH E HOLY SEPVLGHRE, Z3. PALACE Or THE KNIGHTS OF STJOHN' M -OSQVE or OM AR. z4 ST PETERS PRISON 7.. 26 IRON GAT E WH I CH OPENED ITSF LF a PRINCIPAL MOSQVE > TO ST PETER EL.,AHARA 26 SPOTWHERE CHRiST APPEARED To b JUDGMENT SEAT OF DAVID 11 T- THEWOMEN AFTER HIS RESVRRECTiON' EIGHT GATEWAYS LEADIN(;-A'Q' 17 SPOT WH E R E J E SVS TAV 0 RT TH L-. ARD_ TO -THE GREAT PLATFORM APOSTLES' THE LORDS.- PRAYER:F-Al GATE OF HEAVEN 4 J. S WEPT OVER JERVSALEM e GA-fit.-OF DAVID - 79 SPOTWHERE THE DICIPLES SLEPT ill GATI OF PRAYER 20 SPOT WHERE JVDAS. KISSED THE g - GATE OF THE WESTREDEEMER /1, PRAYI N 0PLACE OF FATIMA %N M 2z SPOT WHERE J ESVS -SWEATED 13 LOOD-'PLACEWHERE67STEPHEN YVAS, STONED DAVGHTER OF.t'MAHOMET 22 A\ rIRC'V'LAR F0V'NTAfN 23. SPOTWHERE JVDAS HANGED -HIMSELF 0 MOSQVE EL AKSA'FORMERLYTHE'. "" \d I i 24- SPOT WHERETHE PROPHET ISAIAH WAS'SAWN ASVN.DER CHVRCH OF THE PVRIFIOATION 257 00ENACVLVM WH ER-E 64RIST ims-ri - k MOSQVE OF THE MOOREWINS TVTED THE LAST.SVPPER PRAYING PLACES V4 THE GOSPEL ACCORDING TO MATTHEW CHAPTER I. 2 Abrahamd begat Isaac; and T HE book of the generation" of Isaac begat Jacob; and Jaeobf be Jesus Christ, the son of Da- gat Judas and his brethren; vid, Cthe son of Abraham. 3 And Judas begat g Phares and a Lu.3.23,&c. b Ps.132.11. c.22.45. Ac.2. dGe.21.2-5. e Ge.25.26. fGe.29.35,&c. 30. c Ge.22.18. Ga.3.16. g Ge.38.29,30,&c. 1. The book of the generation. This the genealogy of Jesus up to David, be. is the proper title of the chapter. It is cause the promise had been made that the same as to say,'the account of the the Messiah should be of his family, and ancestry or family, or the genealogical all the Jews expected it would be so. It table of Jesus Christ.' The phrase is would be impossible, therefore, to concommon in Jewish writings. Compare vince a Jew that Jesus was the Messiah, Gen. v. 1. "This is the book of the unless it could be shown that he was generations of Adam," i. e. the genea- descended from David. See Jer. xxiii. logical table of the family or descend- 5. Ps. cxxxii. 10, 11; compared with ants of Adam. See also Gen. vi. 9. Acts xiii. 23, and John vii. 42. ~ The The Jews, moreover, as we do, kept Son of Abraham. The descendant of such tables of their own families, and it Abraham. The promise was made to is probable that this was copied from the Abraham also. See Gen. xii. 3; xxi. record of the family of Joseph. ~ Jesus. 12; compare Heb. xi. 13. Gal. iii. 16. See ver. 21. ~ Christ. The word Christ The Jews expected that the Messiah is a Greek word, signifying anointed. would be descended from him; and it The Hebrew word signifying the same was important, therefore, to trace the is llessiah. Hence, Jesus is called genealogy up to him also. Though Jeeither the Messiah, or the Christ, mean- sus was of humble birth, yet he was deing the same thing. The Jews speak scended from most illustrious ancestors. of the Messiah; Christians speak of him Abraham, the father of the faithfulas the Christ. Anciently, when kings "the beauteous model of an eastern and priests were set apart to their office, prince," and David, the sweet psalmist they were anointed with oil. Lev. iv. of Israel, the conqueror, the magnificent 3; vi. 20. Ex. xxviii. 41; xxix. 7. 1 and victorious leader of the people of Sam. ix. 16; xv. 1. 2 Sam. xxiii. 1. To God, were both among his ancestors. anoint, therefore, means often the same From these two persons, the most emi As to consecrate, or set apart to any nent for piety, and the most renowned office. Thence those thus set apart for their excellencies of all the men of are said to be anointed, or the anointed antiquity, sacred or profane, the Lord of God. It is for this reason that the Jesus was descended; and though his name is given to the Lord Jesus. Dan. birth and life were humble, yet they ix. 24. He was set apart by'God to be who regard an illustrious descent as of the King, and High-priest, and Prophet value, may find here all that is to be of his people. Anointing with oil, was, admired in piety, purity, patriotism, moreover, supposed to be emblematic splendor, dignity, and renown. of the influences of the Holy Spirit; 2-16. These verses contain the geand as God gave him the Spirit without nealogy of Jesus. Luke also (ch. iii.) measure, (John iii. 34,) so he is called gives a genealogy of the Messiah. No peculiarly the Anointed of God. I' The two passages of scripture have caused Son of David. The word son among more difficulty than these, and various the Jews had a great variety of signifi- attempts have been made to explain cations. It means literally a son; then them. There are two sources of diffi. a grandson; a descendant; an adopted culty in these catalogues. 1st. Many son; a disciple, or one who is an object names that are found in the Old Tesof tender affection-one who is to us as tament are here omitted; and 2d, the a son. In this place it means a descend- tables of Matthew and Luke appear in ant of David; or one who was of the fa- many points to be different. From Aily of David It was important to trace Adam to Abraham Luke only has 2 -,; Jr) 18 MATTHEW. [A. M. 4000 Zara of Thamar; and Phaies begat 7 And Sol Dmon begat Roboam; Esrom; and Esrom begatb Aram; and Roboam begat Abia; and Abia 4 And Aram begat Aminadab; begat Asa; and Aminadab begat c Naasson; and 8 And Asa begat Josaphat; and Naasson begat Salmon d Josaphat begat Joram; and Jorarn 5 And Salmon begat Booz ofe begat Ozias; Rachab; and Booz begat Obed f of 9 And Ozias begat Joatham; and Ruth; and Obed begat Jesse; Joatham begat Achaz; and Achaz 6 And Jesse begat gDavid the begat Ezekias; king; and David the king begath 10 And Ezekias 3 begat ManasSolomon of her that had been the ses; and Manasses begat Amon; wife of Urias; and Amon begat Josias; a Ge.46.12. b Ru.4.19. clCh1.2.10. Nu.. g lSa.17.12. h 2Sa.12.24. i I Ch.3.10,&c 7. d Ru.4.20. e Jos.6.25. Ru.4.21. f Ru.4.13. j 2 Ki.20.21. 1 Ch.3.13. riven the record. From Abraham to cannot, however, be proved that this was David the two tables are alike. Of not the design of Luke. 3. It has beel course there is no difficulty in recon- said also that Joseph was the legal sor ciling these two parts of the tables. and heir of Heli, though the real son of The difficulty lies in that part of the Jacob, and thus the two lines terminated genealogy from David to Christ. There in him. This was the ancient explanathey are entirely different. They are tion of most of the fathers, and on the manifestly different lives. Not only are whole is the most satisfactory. It was the names different, but Luke has men- a law of the Jews, that if a man died tioned, in this part of the genealogy, no without children, his. brother should less than 42 names, while Matthew has marry his widow. Thus the two lines recorded but 27. might have been intermingled. Ac Various ways have been proposed to cording to this solution, which was first explain this difficulty; and it must be proposed by Africanus, Matthan, de. admitted that none of them are perfectly scended from Solomon, married Estha, satisfactory. It does not comport with of whom was born Jacob. After Mat. the design of these Notes to enter mi- than's death, Matthat being of the same nutely into an explanation of the per- tribe, but of another family, married his plexities of these passages. All that widow, and of this marriage Heli was can be done is to suggest the various born. Jacob and Heli were therefore ways in which attempts have been children of the same mother. Heli dy made to explain them. 1. It is remark- ing without children, his brother Jacol ed that in nothing are mistakes more married his widow, and begat Joseph. likely to occur than in such tables. who was thus the legal son of Ileli. From the similarity of names, and the This is agreeable to the account in the various names by which the same per- two evangelists. Matthew says thai son is often called, and from many Jacob begat Joseph; Luke says thai other causes, errors would be more. Joseph was the son of Heli, i. e. was likely to creep into the text in genealo- his legal heir, or reckoned in law to be gical tables, than in other writings. his son. This can be seen by the plan Some of the difficulties may have pos-. on the next page, showing the nature sibly occurred from this cause. 2. Most of the connexion. interpreters have supposed that Matthew Though these solutions may not seem gives the genealogy of Joseph, and Luke to be entirely satisfactory, yet there are that of llary. They were both descend- two additional considerations which ed from David, but in different lines. should set the matter at rest, and lead This solution derives some plausibility to the conclusion that the narratives are Irom the fact that the promise was made not really inconsistent. 1. No difficulty to David, and as Jesus was not the son was ever found, or alleged, in regard of Joseph, it was important to show that to them, by any of the early enemies Malrry was also descended from him. of Christianity. There is no evidence Though this solution is plausible, and that they ever adduced them as conmay be true, yet it wants evidence. It taining a contradiction. Many of those A. M. 4000.] CHAPTER 1 19 11 And 1 Josias begat Jechonias lathiel; and Salathiel begat Zoroand his brethren, about the time babel;b they were carried away to Baby- 13 And Zarobabel begat Abiud ion; and Abiud begat Eliakim; and 12 And after they were brought Eliakim begat Azor; to Babylon, Jechonias begat a Sa- 14 And Azor begat Sadoc; and 1 Some read, Josias begat Jakim, and Jakim a 1 Ch.3.17,&c. b Ne,12.1. bgat Jechonias. enermies were acute, learned, and able; it was not necessary, nor would it have and they show by their writings that conduced to their argument, to have they were not indisposed to detect all formed a new table of genealogy. All the errors that could possibly be found that could be done was, to go to the in the sacred narrative. Now it is to family records-to the public tables, and ne remembered that the Jews were fully copy them as they were actually kept, competent to show that these tables and show that, according to the records wereincorrect, if they were really so; of the nation, Jesus was descended from and it is clear that they were fully dis- David. This, among the Jews, was posed, if possible, to do it. The fact, full and decided testimony in the case. therefore, that it is not done is clear And this was doubtless done. In the evidence that they thought it to be cor- same way, the records of a family among rect. The same may be said of the us, as they are kept by the family, are acute pagans who wrote against Christ- proof in courts of justice now, of the ianity. None of them have called in birth, names, &c., of individuals. Nor question the correctness of these tables. is it necessary or proper for a court to This is full proof that, in a time when call them in question, or to attempt to it was easy to understand these tables, correct them. So the tables here are they were believed to be correct. 2. good evidence to the only point that the The evangelists are not responsible for writers wished to establish: that is, the correctness of these tables. They to show to the Jews that Jesus of Naza. are responsible only for what was their reth was descended from David. All real and professed object to do. What that can be asked now is, whether they was that object? It was to prove to copied the tables of those families corthe satisfaction of the Jews, that Jesus rectly. It is clear that no man can was descended from David, and there- prove that they did not so copy them, fore that there was no argument from and, therefore, that no one can adduce his ancestry that he was not the pro- them as an argument against the cor. mised Messiah. Now to make this out rectness of the New Testament. X"...a SE^ 0 Grs '20 MATTHEW. [A. M. 4000, Sadoc kegat Achim; and Achim Abraham to David are fourteen begat Eliud; generations; and from David until 15 And Eliud begat Eleazar; the carrying away into Babylon and Eleazar begat Matthan; and are fourteen generations; and from Matthan begat Jacob; the carrying away into Babylon 16 And Jacob begat Joseph the unto Christ are fourteen genera. husband of Mary, of whom was tions. born Jesus who is called Christ. 18 Now the birth ~ of Jesus 17 So all the generations from Christ was on this wise: When a8 a Lu.1.27,&c. 17. All the generations, &c. This near for the purpose of convenient condivision of the names in their genealogy putation. 2 Chron. xxxv. In the third was doubtless adopted for the purpose division, Josiah would naturally be of aiding the memory. It was common placed first, and the number was cornamong the Jews; and other similar in- pleted in Joseph. So that David and stances are preserved. They were des- Josiah would be reckoned twice. This titute of other books beside the Old may be shown by the following table Testament, and had but few copies of of the names: that among them, and those chiefly in First division. Second division. Third dtiisio. their synagogues. They would, there- Abraham, David, Josias, fore, naturally devise plans to keep up Isaac, Solomon, Jechonias the remembrance of the principal facts Jacob, Roboam, Salathiel, in their history. One method of doing Judas, Abia, Zorobabel this was, to divide the tables of genea- Phares, Asa, Abiud, logy into portions of equal length, to be Esrom, Josaphat, Eliakim, committed to memory. This greatly Aram, Joram, Azor, facilitated the remembrance of the Aminadab, Ozias, Sadoc, names. A man who wished to commit Naasson, Joatham, Achim, to memory the names of a regiment of Salmon, Achaz, Eliud, soldiers, would naturally divide it into Booz, Ezekias, Eleazar, companies, and platoons, and this would Obed, Manasses, Matthan, greatly facilitate his work. This was Jesse, Amon, Jacob, doubtless the reason in the case before David. Josias. Joseph. us. And, though it is not strictly ac- - 14 -— 14 -— 14 curate, yet it was the Jewish way of ~ Carrying away into Babylon. This keeping their records, and answered refers to the captivity of Jerusalem, their purpose. There were three lead- and the removal of the Jews to Baby. ing persons and events that nearly, or Ion by Nebuchadnezzar, 588 years be. quite, divided their history into equal fore Christ. See 2 Chron. xxxvi. Josiah poitions: Abraham, David, and the was king when these calamities begar Babylonish captivity. From one to the to come upon the Jews, but the exact other was about fourteen generations, time of the seventy years of captivity and, by omitting a few names, it was did not commence until the eleventh sufficiently accurate to be made a gene- year of Zedekiah's reign, or 32 years ral guide or directory in remembering after the death of Josiah. Babylon was their history. situated on the Euphrates, and was enIn counting these divisions, however, compassed with walls which were about it will be seen that there is some diffi- 60 miles in circuit, 87 feet broad, and culty in making out the number four- 350 feet high, and the city was entered teen in each division. This may be ex- by a hundred brazen gates, 25 on each plained in the following manner. In side. It was the capital of a vast emthe first division, Abraham is the first, pire, and the Jews remained there for and David the last, making together seventy years. Seemy Notes on Isaiah, fourteen. In the second series, David ch. xiii. would naturally be placed first, and the 18. On thts wise. Thus. In this burteen was completed in Josiah, about manner. IT Espoused. Betrothed, or the tuni of the captivity, as sufficiently engaged to be married. There was A. M. 4000.J CHAPTER I. 2] his mother Mary was espoused to to make her a public example Joseph,* before they came together, was minded a to put her away she was found with child of the privily. Holy Ghost. 20 But while he thought on whese 19 Then Joseph her husband, things, behold, the angel of the being a just man, and not willing Lord appeared unto him in a * 5th year before the account called.. D. a De.24,1. b ver.16. commonly an interval of ten or twelve specify the causes for which the divorce months among the Jews between the was made, and witnesses were also contract of marriage and the celebration present to testify to the divorce. But of the nuptials. (See Gen. xxiv. 55. in this case it seems, Joseph resolved Judges xiv. 8); yet such was the nature to put her away without specifying the of this engagement, that unfaithfulness cause: for he was not willing to make to each other was deemed.adultery. See her a public example. This is the meanDeut. xxii. 25, 28. i WIith child by the ing here of privately. Both to Joseph Holy Ghost. See Note, Luke i. 35. and Mary this must have been a great 19. Her husband. The word in the trial. Joseph was ardently attached to original does not imply that they were her, but her character was likely to be married. It means here the man to ruined, and he deemed it proper to sewhom she was espoused. I A just parate her from him. Mary was innoman. Justice consists in rendering to cent, but Joseph was not yet satisfied every man his own. Yet this is evi- of her innocence. Yet we may learn dently not the character intended to be how to put our trust in God. He will given here of Joseph. It means that defend the innocent. Mary was in he was kind, tender, merciful; so at- danger of being exposed to shame. tached to Mary, that he was not wil- Had she been connected with a cruel, ling that she should be exposed to passionate, and violent man, she would public shame. He sought, therefore, have died in disgrace. But God had so secretly to dissolve the connexion, and ordered it that she was connected with to restore her to her friends without the a man mild, amiable, and tender; and, punishment commonly inflicted on adul- in due time, Joseph was apprized of the tery. The word just has not unfre- truth in the case, and took his faithful quentlv this meaning of mildness, or and beloved wife to his bosom. Thus mercy. See 1 John i. 9. Comp. C cero, our only aim should be to preserve a De Fin. 5,23. ~ A public example. To conscience void of offence, and God expose her to public shame or infamy. will guard our reputation. We may Adultery has always been considered a be assailed, or circumstances may be crime of a very heinous nature. In against us; but in due time God will Egypt it was punished by cutting off take care to vindicate our character, the nose of the adulteress; in Persia and save us from ruin. the nose and ears were cut off; in Ju- 20. He thought on these things. He dea the punishment was death by ston- did not act hastily. He did not take ng. Lev. xx. 10.. Eze. xvi. 38, 40. the course which the law would have Jon viii. 5. This punishment was also permitted him to do, if he had been inflicted where the person was not mar- hasty, violent, or unjust. It was a case ried, but betrothed. Deut. xxii. 23, 24. deeply affecting his happiness, his chaIn this case, therefore, the regular pun- racter, and the reputation and character ishment would have been death in this of his chosen companion.-God wigl painful and ignominious manner. Yet guide the thoughtful and;he anxious. Joseph was a religious man-mild and And when we have looked patiently a' tender;-and he was not willing to a perplexed subject, and know not wha, complain of her to the magistrate, and to do, then God, as in the case of Joexpose her to death, but sought to seph, will interpose to lead us, and avoid the shame, and to put her away direct our way. Ps. xxv. 9. I The privately. IT Put her away privately. angel of the Lord. The word angel fThe law of Moses gave the husband literally means a messenger. It is pplied the power of divorce. Deut. xxiv. 1. chiefly in the scriptures to those invisiit was customary in a bill of divorce to ble holy beings who hare not fallen intn ~~22 ~MATTHEW.. [A. M4000 dream, saying, Joseph, thou son of 21 And she shall bring forth a David, fear not to take unto thee son, and thou shalt call his name Mary thy wife; for that which is 2 JESUS: for he shall save " his. conceived in her is of the Holy people from their sins. Ghost. 22 Now all this was done, that it 1, begotten. 2 i.e. Savisur. a Ac.5.31. 13.21138. sin; who live in heaven (1 Tim. v. 21, our translation the name Joshua should compare Jude 6); and who are sent have been retained. Acts vii. 45. Heb. forth to minister to those who shall be iv. 8. It was a very common name heirs of salvation. Heb. i. 13, 14. Dan. among the Jews. Si He shall save. ix, 2. The word is sometimes applied This expresses the same as the name, to men, as messengers (Luke vii. 24; and on this account the name was given ix. 52. James ii. 25.); to the winds to him. He saves men by having diea (Ps. civ. 4); to the pestilence (Ps. lxxviii. to redeem them; by giving the Spirit to 49); or to whatever is appointed to make renew them (John xvi. 7, 8); by hit known, or to execute the will of God. It power in enabling them to overcome is commonly applied, however, to the their spiritual enemies, in defending unfallen, happy spirits that are in heaven, them from danger, in guiding them in whose only dignity and pleasure it is to the path of duty, in sustaining them in do the will of God. Various ways were trials and in death; and he will raise employed by them in making known them up at the last day, and exalt them the will of God, by dreams, visions, to a world of purity and love. if His assuming a human appearance, &c. people. Those whom the Father has I in a dream. This was a common given to him. The Jews were called way of making known the will of God the people of God, because he had choto the ancient prophets and people of sen them to himself, and regarded them God. Gen. xx. 3; xxx. 1, 11, 24; as his peculiar and beloved people, sexxxvii. 5; xli. 1. 1 Kings iii. 5. Dan. parate from all the nations of the earth. dii. 1. Job iv. 13-15. In what way Christians are called the people of it was ascertained that these dreams Christ, because it was the purpose ol were from God, cannot now be told. the Father to give them to him (Isa. It is sufficient for us to know that in liii. 11. John vi. 37); and because in this way many of the prophecies were due time he came to redeem them to communicated; and to remark that himself. Titus ii. 14. 1 Peter i. 2. now there is no evidence that we are to if From their sins. This is the great put reliance on our dreams. Dreams business of Jesus in coming and dying. are wild, irregular movements of the It is not to save men IN their sins, but mind, when it is unshackled by reason, FROM their sins. Sinners could not be and it is mere superstition to suppose happy in heaven. It would be a place that God now makes known his will in of wretchedness to the guilty. The dethis way. See my Introduction to sign of Jesus was, therefore, to save Isaiah 37. ff Son of David. Descend- from sin; 1st, by dying to make an ant of David. See ver. 1. The angel atonement, (Titus ii. 14); and 2d, by put him in mind of his relation to David renewing the heart, and purifying the perhaps to prepare him for the intelli- soul, and preparing his people for a gence that Mary was to be the mother pure and holy heaven. And from this of the Messiah-the promised heir of we may learn: 1st, That Jesus had a David. H~ Fearnot. Do not hesitate, design in coming into the world; he or have fears about her virtue and pu- came to save his people-and that derity. Do not fear that she will be un- sign will surely be accomplished. It is worthy of you, or will disgrace you. impossible that in any part of it he 21. Its name JESUS. The name should fail. 2d. We have no evidence Jesus is the same as Saviour. It is de- that we are his people, unless we are rived from the verb signifying to save. saved from the power and dominion oi In Hebrew it is the same as Joshua. sin. A mere profession of being his In two places in the New Testament it people will not answer. Unless we is used where it means Joshua, the give up our sins: unless we renounce leader of the Jews into Canaan, and in the pride, pomp, and pleasure of the A. M. 4000.] CHAPTER I. 23 might be fulfilled which was spo- child, and shall bring forth a son ken of the Lord by the prophet,, ana 1 they shall call his name Emsaying, imanuel which being interpreted, 23 Behold, a virgin shall be with is, God b with us. a Is.7.14. 1 or, his name shall be called. 6 Jno.1.14. world, and all our lusts, and crimes, the word fulfilled is used in the scripwe have no evidence that we are the tures, and in other writings, in many children of God. It is impossible that senses, of which the following are some: we should be Christians if we indulge 1st. When a thing is clearly predicted, in sin, and live in the practice of any and comes to pass: as the destruction known iniquity. 3d. That all profess- of Babylon, foretold in Isa. xiii. 19-22; ing Christians should feel that there is and of Jerusalem, in Matt. xxiv.- 2d. no salvation unless it is from sin, and When one thing is testified, or shadowtnat they can never be admitted to a ed forth by another, the type is said to holy heaven hereafter, unless they are be fulfilled. This was the case in remade pure, by the blood of Jesus, here. gard to the types and sacrifices in the 22, 23. The prophecy here quoted is Old Testament, which were fulfilled recorded in Isa. vii. 14. It was deliver- by the coming of Christ. See Hebrews ed about 740 years before Christ, in the ix. - 3d. When prophecies of future reign of Ahaz, king of Judah. The land events are expressed in language more of Judea was threatened with an inva- elevated and full than the particular sion by the united armies of Syria and thing, at first denoted, demands. Or, Israel, under the command of Rezin when the language, though it may exand Pekah. Ahaz was alarmed, and press one event, is also so full and rich seems to have contemplated calling in as appropriately to express other events aid from Assyria to defend him. Isaiah in similar circumstances, and of similar was directed in his consternation to go import. Thus, e. g., the last chapters to Ahaz, and tell him to ask a sign of Isaiah, from the xlth chapter, foretell from Gsd (vs. 10, 11); that is, to look the return of the Jews from Babylon; to God rather than to Assyria for aid. and every circumstance mentioned ocThis he refused to do. He had not curred in their return. But the language confidence in God; but feared that the is more expanded and sublime than was land would be overrun by the armies of necessary to express their return. It Syria (v. 12,) and relied only on the will also express appropriately a much aid which he hoped to receive from more important and magnificent deliAssyria. Isaiah answered that, in these verance —that of the redeemed under circumstances, the Lord would himself the Messiah, and the return of the peogive a sign, or a pledge, that the land pie of God to him, and the universal should be delivered. The sign was, that spread of the gospel; and therefore it a virgin should have a son, and before may be said to be fulfilled in the coming that son would arrive to years of discre of Jesus, and the spread of the gospel. tion, the land would be forsaken by these So if there were any other magnificent hostile kings. The prophecywas, there- and glorious events, still, in similar fore, designed originally to denote to circumstances, and of like character, it Ahaz that the land would certainly be might be said also that these prophecies delivered from its calamities and dan- were fulfilled in all of them. The langers, and that the deliverance would guage is so full and rich, and the pronot be long delayed. The united land mises so grand, that they appropriately of Syria and Israel united now in con- express all these deliverances. This federation, would be deprived of both may be the sense in which the protheir kings, and thus the land of Judah phecy now under consideration may bo be freed from the threatening dangers. said to have been fulfilled. 4th. LanThis appears to be the literal fulfilment guage is said to be fulfilled when though of the passage in Isaiah. ~I Might be it was used to express one event, yet it fulfilled. It is more difficult to know may be used also to express another. in what sepse this could be said to be Thus afable may be said to be fulfilled flfilled in the birth of Christ. To un- when an event occurs similar to the one terstand.thi. it may be remarked that concerning which it was first spoken. J4 MATTHEW. [A. D. 4000 24 Then Joseph, being raised 25 And knew her not till she from sleep, did as the angel of the had brought forth her first-born Lord had bidden him, and took unto son: and he called his name JE him his wife: SUS. a Ex.13.2. b L.2.21. A parable has its fulfilment in all the noted by the simple use of such names. cases to which it is applicable; and so He had just given an account of his of a proverb, or a declaration respect- miraculous conception; of his being bomng human nature. The declaration gotten by the Holy Ghost. God was "there is none that doeth good," (Ps. therefore his Father. He was divine xiv. 3), was at first spoken of a par- as well as human. His appropriate ticular race of wicked men. Yet it is name was " God with us." And though applicable to others, and in this sense the mere use of such a name would not may be said to have been fulfilled. See prove that he had a divine nature, yet Rom. iii. 10. In this use of the word as Miatthew uses it, and meant evifulfilled, it means, not that the passage dently to apply it, it does prove that was at first intended to apply to this Jesus was more than a man; that he was particular thing, but that the words God as well as man. And it is this aptly or appropriately express the thing which gives glory to the plan of respoken of, and may be applied to it. demption. It is this which is the won. We may say of this, as was said of der of angels. It is this which makes another thing, and thus the words ex- the plan so vast, so grand, so full of press both, or are fulfilled. The writers instruction and comfort to Christians. of the New Testament seem occasion- See Phil. ii. 6-8. It is this which ally to have used the word in this sense. sheds such peace and joy into the sini A virgin shall be with child. Matthew ner's heart; which gives him such seclearly understands this as applying li- curity of salvation; and renders the terally to a virgin. Compare Luke i. condescension of God in redemption so 34. It thus implies that the conception great, and his character so lovely. of Christ was entirely miraculous, or that the body of the Messiah was cre- "Till God in human flesh I see, ated directly by the power of God, My thoughts no comfort find; agreeably to the declaration in Heb. The holy, just, and sacred Three, x. 5. "Wherefore, when he cometh Are terror to my mind. into the world, he saith, Sacrifice and offering thou wouldest not, but a body "But if IMMANUEL's face appears, hast thou prepared me." f Immanuel. My hope, my joy, begins; This is a Hebrew word, and means li- His grace removes my slavish fears, terally, God with us. Matthew doubt- His blood removes my sins." less understands this word as denoting that the Messiah was really " God with For a full examination of the passage, us," or that the divine nature was united See my Notes on Isa. vii. 14. to the human. He does not affirm that 25. Knew her not. The doctrine ot this was its meaning when used in re- the virginity of Mary before the birth of ference to the child to whom it was first Jesus is a doctrine of the scriptures, and applied; but this was its meaning as very important to be believed. But the applicable to the Messiah. It was fitly scriptures do not aifirm that she had no expressive of his character; and in this children afterwards. Indeed all the acsense it was fulfilled. When first used counts in the New Testament lead aw by Isaiah, it denoted simply that the to suppose that she had. See Notes on mrth of the child was a sign that God Matt. xiii. 55, 56. The language her was with the Jews, to deliver them. evidently implies that she lived as the The Hebrews often used the name of wife of Joseph after the birth of Jesua Jehovah, or God, in their proper names. IT Her first-born son. Her eldest son, Thus, Isaiah means "the salvation of or he that by the law had the privilege Jehovah;" Eleazer, "help of God;" of birth-right. This does not ofneces Eli, "my God," &c. But Matthew sity imply that she had other children. evidently intends more than was de- Tt;ough it seems probable. It was thi 4. D. 11 CHAPTER II. 25 CHAPTER II. days of Herod the king, behold, TOW when Jesus was born* in there came wise men from the east Bethlehem of Judca, in the to Jerusalem, * 4th year before the account called Jl. D. name given to the son which was first himself in the wars with Antigonus, born, whether there were others or not. and his other enemies, and because he IT His name JESUS. This was given had evinced great talents, as well as by divine appointment. ver. 21. It was great cruelties and crimes., in governing conferred on him on the eighth day, at and defending his country; in repairing the time of his circumcision. Luke i. the temple; and in building and orna9l. menting the cities of his kingdom.-At CHAPTER II. this time Augustus was Emperor of 1. When Jesus was born. See the full Rome. The world was at peace. All account of his birth in Luke ii. 1-20. the known nations of the earth were l In Bethlehem of Judea. Bethlehem, united under the Roman Emperor. Inthe birth-place of Christ, was a small tercourse between different nations was town about six miles south of Jeru- easy, and safe. Similar laws prevailed. salem. The word Bethlehem denotes The use of the Greek language was " house of bread" —perhaps given to the general throughout the world.-All place on account of its great fertility. It these circumstances combined to renwas also called Ephrata, a word sup- der this a favorable time to introd:lce posed likewise to signify fertility. Gen. the gospel, and to spread it through the xxxv. 19. Ruth iv. 11. Psalm cxxxii. earth; and the Providence of God was 6. It was called the city of David remarkable in fitting the nations, in this (Luke ii. 4.), because it was the city of manner, for the easy and rapid spread his nativity. 1 Sam. xvi. 1. 18. It was of the christian religion among all nacalled Bethlehem of Judea, to distin- tions.'T Wise men. The original word guish it from a town of the same name here is magoi, from which comes our in Galilee. Josh. xix. 15.-The soil of word magician, now used in a bad sense, Bethlehem was noted for its fertility. but not so in the original. The persons Ancient travellers frequently spoke of here denoted were philosophers, priests, its productions. The town is situated or astronomers. They dwelt chiefly in on an eminence, in the midst of hills Persia and Arabia. They were the and vales.-At present it contains about learned men of the eastern nations, de200 houses, inhabited chiefly by Chris- voted to astronomy, to religion, and to tians and Mohammedans, who live to- medicine. They were held in hign gether in peace.-About 200 paces east esteem by the Persian court, were adof Bethlehem, the place is still shown mitted as counsellors, and followed the Where our Saviour is supposed to have camps in war to give advice. ~T From been born. There is a church and a the east. It is unknown whether they convent there; and beneath the church, came from Persia or Arabia. Both a subterranean chapel, which is lighted countries might be denoted by the word oy thirty-two lamps, which is said to be east-that is, east from Judea. gT Jeru. the place where was the stable in which salem. The capital of Judea. As there Jesus was born.-No reliance is, how- is frequent reference in the New Tesever, to be placed on this tradition. tament to Jerusalem; as it was the'I Herod the king. Judea, where our place of the public worship of God; as Saviour was born, was a province of the it was the place where many important Roman Empire. It was taken about 63 transactions in the life of the Saviour years before, by Pompey, and placed occurred, and the place where he died; under tribute. Herod received his ap- and as no Sabbath school teacher can pointment from the Romans, and had intelligently explain the New Testareigned at the time of the birth of Jesus ment without some knowledge of that 34 years. Though he was permitted to city, it seems desirable to present a be called king, yet he was in all respects brief description of it. A more fill dependent on the Roman Emperor.- description may beseen in Calmet's fIe was commonly called Herod the Dictionary, and in the common works Great, because he had distinguished on Jewish Antiqufties.- -Jerusalem was? 26 RMATTHEW. LA. U. 1, i Saying, Where is he that is born a King of the Jews! for we a Ze.9.9. the capital of the kingdom of Judah, was more level-thoughit was a broken and was built on the line dividing this or rolling country. To the south-east tribe from the tribe of Benjamin. It the valleys of the Kedron and Jehoshawas once called Salem (Gen. xiv. 18, phat united, and the waters flowed Ps. lxxvi. 2.), and in the days of Abra- through the broken mountains in a ham was the abode of Melchizedek. south-east direction to the Dead SeaWhen the Israelites took possession of some fifteen miles distant. The city ol the promised land they found this strong- Jerusalem stands in 31~ 50' north latihold in the possession of the Jebusites, tude, and 35~ 20' east longitude from by whom it was called Jebus or Jebusi. Greenwich. It is thirty-four miles Josh. xviii. 28. The name Jerusalem south-easterly from Jaffa-the ancient was compounded probably of the two, Joppa-which is its sea-lort, and one by changing a single letter, and calling hundred and twenty miles south-weszit, for the sake of the sound, Jerusalem erly from Damascus. The best view instead of Jebusalem. The ancient Sa- of the city of Jerusalem is from Mourn lem was probably built on Mount M1- Olivet on the east, (see Notes on Matt. riah or Acra-the eastern and western xxi. 1); the mountains in the east being mountains on which Jerusalem was somewhat higher than those on the west. subsequently built.. When the Jebu- The city was anciently enclosed within sites became masters of the place, they walls-a part of which are still standing. erected a fortress in the southern quar- The position of the walls has been at ter of the city, which was subsequently various times changed-as the city has called Mount Zion, but which they been larger or smaller, or as it has excalled Jebus; and although the Israel- tended in different directions. The wall ites took possession of the adjacent ter- on the south formerly included the ritory (Josh. xviii. 28), the Jebusites whole of Mount Zion, though the mod. still held this fortress or upper town ern wall runs over the summit, includuntil the time of David, who wrested ing about half of the mountain. In the it from them (2 Sam. v. 7-9), and then time of the Saviour, the northern wall _emoved his court from Hebron to Je- enclosed only Mounts Acra and Moriah rusalem, which was thenceforward north-though after his death Agrippa known as the city of David. 2 Sam. extended the wall so as to include vi.10.12.1 Kingsviii. 1. Jerusalemwas Mount Bezetha on the north. About built on several hills-Mount Zion on half of that is included in the present wall. the south, Mount Moriah on the east- The limits of the city on the east and on which the temple was subsequently the west being more determined by the built (see Notes on ch. xxi. 12), Mount nature of the place, have been more Acra on the west, and Mount Bezetha fixed and permanent. The city was on the north. Mount Moriah and Mount watered in part by the fountain of Si-'ion were separated by a valley called loam on the east (for a description o! y Josephus the Valley of Cheese- which, see Notes on Luke xiii. 4, and mongers, over which there was a bridge on Isa. vii. 3); and in part by the founor raised way leading from the one to tain of Gihon, on the west of the city, the other. On the south-east of Mount which flowed into the vale of Jehosha. Moriah, and between that and Mount phat; and in the time of Solomon by Zion, there was a bluff or high rock an aqueduct, part of which is still re. capable of strong fortification, called maining, by which water was brought Ophel. The city was encompassed by from the vicinity of Bethlehem. The hills. On the west there were hills "pools of Solomon," three in numbes which overlooked the city; on the south -one rising above another-and adapt. was the valley of Jehoshaphat, or the ed to hold a large quantity of watervalley of Hinnom, (see Notes on Matt. are still remaining in the vicinity ot v. 22.) separating it from what is called Bettlehem. The fountain of Siloam the MIount of Cor.uption; on the east still flows freely (see Note on Isa. was the valley or the brook Kedron, di- vii. 3.), though the fountain of Gihon viding the city from the Mount of is commonly dry. A reservoir or tank, Olives; and on the north the country however, remairis at Ghlon. Jerusalem A. D. 1.] CHAPTER Ii. 2 have seen his a star in the east, and heard these things, he was troubled, are come to b worship him. and all Jerusalem with him. 3'When Herod the king had 4 And when he had gathered a Nu.24.17. Is.60.3. b Jno.5.23. c Ps..2. ihad, perhaps, its highest splendor in the temple. It is a city containing a poputime of Solomon. About four hundred lation variously estimated at from 15,00f years after, it was wholly destroyed by to 50,000-though probably not fai Nebuchadnezzar. It lay utterly deso- from 20,000-comprising Jews, Turks, late during the seventy years of the Arabs, Armenians, Greeks, and Paw Jewish captivity. Then it was rebuilt, plsts. The Jews have a number of sy. and restored to some degree of its for- nagogues. The catholics have a con. ner magnificence, and remained about vent, and have the control of the church six hundred years, when it was utterly of the Holy Sepulchre. The Greeks destroyed by Titus, A. D. 70. In the have twelve convents; the Armenians reign of Adrian, the city was partly re- have three convents on Mount Zion, built under the name of ZElia. The and one in the city; the Copts, Syrimonuments of Pagan idolatry were ans, and Abyssinians have each of them erected in it, and it remained under one convent. The streets are narrow, Pagan jurisdiction until Helena, the and the houses are of stone, most of mother of Constantine, overthrew the them low and irregular with flat roofs memorials of idolatry, and erected a or terraces, and with small windows magnificent church over the spot which only towards the street, usually prowas supposed to be the place of the Re- tected by iron grates. The above dedeemer's sufferings and burial. Julian, scription has been obtained from a great the apostate, attempting to destroy variety of sources, and it would be use. the credit of the prophecy of the Sa- less to refer to the works where the viour that the temple should remain in facts have been obtained. As a refer ruins (Matt. xxiv.), endeavored to re- ence to Jerusalem often occurs in the ouild the temple. His own historian, New Testament, and as it is very imAmmianus Marcellinus (see Warbur- portant to possess a correct view of'the ton's Divine Legation of Moses), says site of the ancient and modern city, a that the workmen were impeded by view is annexed here. It is by Cather. balls of fire coming from the earth, and wood, and is probably the most exact that he was compelled to abandon the view of the city that has been pub. undertaking. Jerusalem continued in lished. the power of the eastern emperors till the 2. Where is he, &c. There was, at reign of the caliph Omar, the third in this time, a prevalent expectation that succession from Mohammed, who re- some remarkable personage was about duced it under his control about the year to appear in Judea. The Jews were 640. The Saracens continued masters anxiously looking for the coming of the of Jerusalem until the year 1099, when Messiah. By computing the time menit was taken by the crusaders under tioned by Daniel (ch. ix. 25-27,) they Godfrey of Bouillon. They founded a knew that the period was approaching new kingdom of which Jerusalem was when the Messiah should appear. This the capital, which lasted eighty-eight personage, they supposed, would be a years under nine kings. At last this temporal prince, and they were expect. kingdom was utterly ruined by Sala- ing that he would deliver them frorr din; and though the Christians once Roman bondage. It was natural thay more obtained possession of the city, this expectation should spread into othel yet they were obliged again to relin- countries. Many Jews, at that time, quish it. In 1217 the Saracens were dwelt in Egypt, in Rome, and in Greece; expelled by the Turks, who have ever many, also, had gone to eastern coun. since continued in possession of it. Je- tries, and in every place they carries rusalem has been taken and pillaged their scriptures, and diffused the ex. seventeen times, and millions of men pectation that some remarkable person have been slaughtered within its walls. was rbout to appear. Suetonius, a Ro. At present there is aasplendid mosque- man historian, spealing of this rumor die mosque of Omar-on the site of the says;' An ancient and settled per 28 MATTHEW. [A. D. 1 all the chief priests and scribes of of them where Christ should be the people together, he demanded I born. suasion prevailed throughout the East, does not mean that they had seen the that the Fates had decreed some one to star to the east of themselves, but that, oroceed from Judea, who should attain when they were in the East, they had universal empire."* Tacitus, another seen this star. As this star was in the Roman historian, says: " Many were direction of Jerusalem, it must have persuaded that it was contained in the been west of them. It might be transancient books of their priests, that at lated,'We, being in the East, have that very time the East should prevail, seen his star.' It is called his star, be. and that some one should proceed from cause they supposed it to be intended Judea, and possess the dominion."t to indicate the time and place of his Josephus, also, and Philo, two Jewish birth. T To worship him. This does historians, make mention of the same not mean that they had come to pay expectation.t Thefact that such a per- him religious homage, or to adore him. son was expected is clearly attested. They regarded him as the king of the Under this expectation these wise men Jews. There is no evidence that they came to do him homage, and inquired supposed he would be divine. They anxiously where he was born? His came to honor him as a Prince, or a star. Among the ancients, the appear- king, not as God. The original word ance of a star or comet was regarded implies no more than this. It meantlo as an omen of some remarkable event. prostrate one's self before another; to Many such appearances are recorded fall down and pay homage to another. by the Roman historians at the birth or This was the mode in which homage death of distinguished men. Thus, was paid to earthly kings, and this they they say, that at the death of Julius wished to pay to the new-born king of Cesara comet appeared in the heavens, the Jews. See the same meaning of and shone seven days. These wise men the word in Matt. xx. 20, xviii. 26, also considered this as an evidence that Acts x. 25; Luke xiv. 10. The Eng. the. long-expected Prince was born. It lish word worship also meant formerly, is possible that they had been led to this " to respect, to honor, to treat wilh civil nelief by the prophecy of Balaam. reverence." (Webster.) Num. xxiv. 17. " There shall come a 3. Had heard these things. Had tar out of Jacob," &c. What this heard of their coming, and o the star, star was, is not known. There have and of the design of their coming. i He been many conjectures respecting it, was troubled. Herod had obtained the but nothing is revealed concerning it. kingdom by great crimes, and by shedWe are not to suppose that it was what ding much blood. He was, therefore, we commonly mean by a star. The easily alarmed by any remarkable apstars are vast bodies fixed in the hea- pearances; and the fact that this star vens, and it is absurd to suppose that appeared, and that it was regarded as one of them was sent to guide the wise proof that the King of the Jews was men. It is most probable that it was a born, alarmed him. Besides, it was a luminous appearance, or meteor, such common expectation that the Messiah as we now see sometimes shoot from was about to appear, and he feared that the sky, or such as appear stationary, his reign was about to come to an end. which the wise men saw, and which He, therefore, began to inquire in what directed them to Jerusalem. It is pos- way he might secure his own safety, sible that the same thing is meant which and the permanency of his government is mentioned by Luke, ii. 9: " The glory ~ All Jerusalem. The people of Jeruof the Lord shone round about them," salem, and particularly the friends of i.e. (see Note on this place,) a great Herod. There were many waiting fos light appeared shining around them. the consolation of Israel, to whom the That light might have been visible from coming of the Messiah would be a afar, and have been seen by the wise matter of joy; but all of Herod's friends men in the East. ~ In the East. This would doubtless be alarmed at his corn. ng. * Vespasian.:b. 4. t Annals. 5.13. 4. The chief priests. By the chieJ i Josephts, b. 1 5. 5. 7. 31. priests here are meant not only the higb A. D. 1.] CHAPTER 11. A2 5 And they said unto him, In privily called the wise men, inquil Bethlehem of Judea: for thus it is ed of them diligently what time the written a by the prophet; star appeared. 6 And thou Bethlehem, in the 8 And he sent them to Bethle. land of Juda, art not the least among hem; and said, Go and search dili. the princes of Juda: for out of thee gently for the young child; and shall come a governor, that shall' when ye have found him, bring me rule my people Israel. word again, that I may come and 7 Then Herod, when he had worship him also. a Mi.5.2. Jno.7.42. 1 or,feed. Is.40.11. c Pro.26.24. b Ke.2.27. priest and his deputy, but also the heads prophecy, both the place of his birtl or chiefs of the twenty-four classes into and the character of the Messial are which David had divided the sacerdotal so clearly set forth, that there was no families. 1 Chron. xxiii. 6, xxiv.; 2 room to doubt. It will be observed Chron. viii. 14, xxxvi. 14; Ezra viii. 24. that there is a considerable difference Scribes. By the scribes, in the New between the passage as quoted by the Testament, are meant learned men, sanhedrim, and as it stands in Micah. men skilled in the law, and members The main point, however, is retainedof the great council. They were pro- the place of his birth. We are not conbably the learned men, or the lawyers cerned, therefore, in showing how these of the nation. They kept the records passages can be reconciled. Matthew of the court of justice, the registers of is not responsible for the correctness of the synagogues, wrote their articles of the quotation. He affirms only that zontract and sale, their bills of divorce, they gave this answer to Herod and that &c. They were also called lawyers, Herod was satisfied. Admitting that Matt. xxii. 35, and doctors of the law, they did not quote the passage correctly Luke v. 17. They were called scribes it does not prove that Matthew has not from the fact of their writing the public reported their answer as they gave it records. They were not, however, a and this is all that he pretends to give ~eligious sect, but might be either Art not the least. In Micah, " though Pharisees or Sadducees.-By the chief thou be little." Though a small place priests and scribes here mentioned, is so far as population is concerned, yet it Jenoted the sanhedrim or great council shall not be small, or least, in honor; of the nation. This was composed of for the Messiah shall be born there. seventy-two men, who had the charge His birth gave the place an honor which of the civil and religious affairs of the could not be conferred on the larger Jews. On this occasion, Herod, in cities by all their numbers, their splenalarm, called them together, professedly dor, and their wealth. The birth of a to make inquiry respecting the birth of distinguished personage was always sup. the Messiah. F Demanded of them. In- posed to give honor and importance to quired, or asked of them. As they a city or country. Thus seven cities were the learned men oLthe nation, contended for the honor of giving birth and as it was their business to study to Homer; Stratford-upon-Avon is dis. and explain the Old Testament, they tinguished as the birth-place of Shak. were presumed to know what the pro- speare; and Corsica as the birth-place phecies had declared on that point. of Napoleon. [rA Governor. A Ruler, His object was to ascertain from pro- This is one of the characters of the pheey where he was born, that he might Messiah, who is the King of his people. strike an effectual blow. He seems John xviii. 37. The word rule hers not to have had any doubt about the means to rule as a shepherd does his time when he should be born. He was flock, in faithfulness and tenderness. satisfied that the time had come. Compare John x. 11, Isa. xl. 19, 11, 5, 6. By the prophet. The sanhe- ix. 7. drim answered without hesitation. It 7. Privily. Secretly, privately. He wrs settled by prophecy. This pro- did this to ascertain the time when Jeus phecy is found in Micah, v. 2. In that was born. ~ Diligently. Accurately 80 MATTHEW. [A. D. i 9 When they had heard the. king, 10 When they saw the star, they they departed: and, lo, the star, b rejoiced with exceeding great joy. which they saw a in the east, went 11 And when they were come before them, till it came and stood into the house, they saw the young over where the young child was. child with Mary his mother, and a ver.2. Ps.67.4. cxactly. He took pains to learn the Jerusalem. When they arrived there, precise time that the star appeared. He it was important that they should be did this because he naturally concluded directed to the very place where he that the star appeared just at the time was, and the star again appeared. It of his birth, and he wished to know was for this reason that they rrjoiced. precisely how old the child was. They felt assured that they were under 8. Go, and search diligently, &c. a heavenly guidance, and would be ferod took all possible means to ob- conducted to the new-born King of the tain accurate information respecting the Jews. And this shows, 1. That the child, that he might be sure of destroy- birth of Jesus was an affair of great ing him. He not only ascertained the moment, worthy of the divine direction. probable time of his birth, and the place of these men to find the place of iis-' where he would be born, but he sent nativity. 2. God will guide those who the wise men that they might actually are disposed to find the Saviour. Even see him, and bring him word, All this if for a time the light should be withmight have looked suspicious if he had drawn, yet it will again appear, and not clothed it with the appearance of direct us in the way to the Redeemer. religion. He said to them, therefore, 3. Direction to Christ should fill us with that he did it that he might go and wor- joy. He is the way, the truth, and the ship him also. From this we may learn, life; the Saviour, the friend, the all in 1. That wicked men often cloak their all; there is no other way of life, and evil designs under the appearance of there is no peace to the soul till he is religion. They attempt to deceive those found. When we are guided to him, who are really good, and to make them therefore, our hearts should overflow suppose that they have the same design. with joy and praise; and we should But God cannot be deceived, and he humbly and thankfully follow every diwill bring them to punishment. 2. rection that leads to the Son of God. Wicked men often attempt to make John xii. 35, 36. use of the pious to advance their evil 11. The house. The place where he purposes. Men like Herod will stop at was born, or the place where they lived nothing if they can carry their ends. at that time. T Fell down. This was They endeavor to deceive the simple, the usual way of showing respect or allure the unsuspecting, and to beguile homage among the Jews. Esther viii. the weak, to answer their purposes of 3; Job i. 20; Dan. iii. 7; Ps. lxxii. 11: wickedness. 3. The plans of wicked Is. xlvi. 6. 1 Worshipped him. Did men are often well laid. They occupy him homage as King of the Jews. See a long time. They make diligent in- on ver. 2. IT liad opened their treae quiry. And all of it has the appearance sures. The treasures which they haa of religion. But God sees the design; brought, of the boxes, &c., in which and though men are deceived, yet God they had brought their gold, &.c.`~ TheA cannot be. Prov. xv. 3. presented unto him gifts. These were 9, 10. The star-went before them. presented to him as King of the Jews, From this it appears that the star was because they supposed he was to be a a luminous meteor, perhaps at no great distinguished prince and conqueror. It distance from the ground. It is not un- was customary in the East to show reslikely that theyJost sight of the star after pect for persons of distinction by making they had commenced their journey from them presents or offerings of this kind. the East. It is probable that it appear- See Gen. xxxii. 14, xliii. 11; 1 Sam. x. ed to them first in the direction of Jeru. 27; 1 Kings x. 2; Ps. lxxii. 10-15. salem. They concluded that the ex- This custom is still common in the pected King had been born, and inme- East; and it is everywhere there un. diately commenced their journey to usual to approach a person of distlN. ,.. ti. 1.7 CHAPTER II. 3i fell down, and worshipped him: 13 And when they were depart. and when they had opened their ed, behold, the angel of the Lord treasures, they 1 presented unto him appeareth to Joseph in a dream, gifts; gold, and frankincense, and saying, Arise, and take the young myrrh. child and his mother, and flee into 12 And being warned of Godb Egypt, and be thou there until I in a dream that they should not re- bring thee word: for Herod e will turn to Herod, they departed into seek the young child, to destroy heir own country another way. him. 1 or, offered. a Ps.72.10. Is.60.6. b c.1.20. cJob 33.15,17. guished rank without a valuable present. our most valuable possessions, our all, ~ Frankincense. This was a production to the Lord Jesus Christ. Wise men of Arabia. It was a white resin or came from far to do him homage, and gum. It was obtained from a tree by bowed down, and presented their best making incisions in the bark, and suffer- gifts and offerings. It is right that we ing the gum to flow out. It was highly give to him, also, our hearts, our proodoriferous or fragrant when burned, perty, our all. and was, therefore, used in worship, 12. Warned of God, &c. This was where it was burned as a pleasant of- done, doubtless, because, if they had fering to God. See Ex. xxx. 8. Lev. given Herod precise information where xvi. 12. It is produced, also, in the he was, it would have been easy for East Indies, but chiefly in Arabia; and him to send forth and slay him. And hence it has been supposed probable from it we learn that God will watch that the wise men came from Arabia. over those whom he loves; that he 51 fyrrh. This was also a production knows how to foil the purposes of the, Arabia, and was obtained from a wicked, and to deliver his own out of ree in the same manner as frankin- the hands of those who would destroy sense. The name denotes bitterness, them. aIn a dream. See Note on ch. and was given to it on account of its i. 20. great bitterness. It was used chiefly 13. The angel. See ch. i. 20.' Flee in embalming the dead, because it had into Egypt. Egypt is situated to the the property of preserving them from south-west of Judea, and is distant from putrefaction. Compare John xix. 39. Bethlehem perhaps about sixty miles. It was much used in Egypt and in Ju- It was at this time a Roman province. dea. It was obtained from a thorny The Greek language was spoken there, tree, which grows eight or nine feet There were many Jews there, who had high. It was at an early period an ar- a temple and synagogues; and Joseph, tide of commerce, (Gen. xxxvii. 25); therefore, would oe among his own and was an ingredient of the holy oint- countrymen, and yet beyond thl reach ment. Ex. xxx. 23. It was also used of Herod. The jurisdiction of Heroa as an agreeable perfume. Esth. ii. 12. extended only to the river Sihon, or Ps. xlv. 8. Prov. vii. 17. It was, also, river of Egypt, and of course, beyond sometimes mingled with wine to form that, Joseph was safe from his designs. an article of drink. Such a drink was For a description of Egypt, see my given to our Saviour, when about to be Notes on Isa. xix. It is remarkable crucified, as a stupefying potion. Mark that this is the only time in which our xv. 23. Compare Matth. xxvii. 34. Saviour was out of Palestine, and that These offerings were made because this was in the land where the children of they were the most valuable which Israel had suffered so much and so long their country produced. They were under the oppression of the Egyptian tokens of respect and homage which kings. The very land which was the they paid to the new-born King of the land of bondage and groaning for the Jews. They evinced their high regard Jews, became now the land of refuge for him, and their belief that he was to and safety for the new-born King of be an illustrious prince: and the fact Judea. God can overturn nations and that their deed is recorded with appro- kingdoms, so that those whom he loves bat;on, shows us that we should offer shall be safe anywhere. 82 MATTHEW.. [A. 14 When he arose, he took the the prophet, sayinge Out of Egypt young child and his mother by have I called my son. night, and departed into Egypt: 16 Then Herod, when he saw 15 And was there until the death that he was mocked of the wise of Herod, that it might be fulfilled men, was exceeding wroth, and which was spoken of the Lord by sent forth, and slew all the children a Hos.ll.l. x5. The death of Herod. Herod died He expected to send an executionei in;ho thirty-seventh year of his reign. and kill Jesus alone. But since he was It is not certainly known in what year disappointed in chis, he thought ho he began his reign, and hence it is im- would accomplish the same thing, and possible to determine the time that Jo- be sure to destroy him, if he sent forth seph remained in Egypt. The oest and put all the children in the place to chronologers have supposed that he death. This is an illustration of the died somewhere between two and four power of anger. It stops at nothing. years after the birth of Christ; but at If it cannot accomplish just what it what particular time cannot now be de- wishes, it does not hesitate to go much termined. Nor can it be determined farther, and accomplish much more evil at what age Jesus was taken into Egypt. than it at first designed. He that has It seems probable that he was supposed a wicked heart, and indulges in anger, to be a year old (see ver. 16), and of knows not where it will end, and will course the time that he remained in commonly commit far more evil than Egypt was not long. Herod died of a he at first intended. T Slew all the chilmost painful and loathsome disease in dren. That is, all the male childrcn Jericho. See Note on ver. 16; also This is implied in the original. The Josephus. Ant. 17. 10. ~ That it mi/It design of Herod was to cut off him befulfilled, &c. This language is re- that had been bon king of the Jews. corded in Hosea xi. 1. It there evi- His purpose, therefore, did not require dently speaks of God's calling his peo- that he should slay all the female chil ple out of Egypt under Moses. See dren; and though he was cruel, yet w. Ex. iv. 22, 23. It might be said to be have no right to think that he attemptfufilled in his calling Jesus from ed here any thing except what he Egypt, because the words in Hosea thought to be for his own safety, and to aptly expressed this also. The same secure himself fronm a rival. ~ In all love which led him to deliver his peo- the coast thereof. The word coast is pie Israel from the land of Egypt, now commonly applied now to the regions led him also to deliver his Son from around the sea, as the sea coast. Here that place. The words used by Hosea it means the adjacent places, the settlewould express both events. See Note ments or hamlets around Bethlehemon ch. i. 22. Perhaps, also, the place all that were in that neighborhood. in Hosea became aproverb, to express We do not kno- how large a place any great deliverance from danger; and Bethlehem was; nor, of course, how thus it could be said to be fulfilled in many were slain. But it was not a Christ, as other proverbs are in cases large place, and the number could not to which they are applicable. It can- be very great. It is not probable that not be supposed that the passage in it contained more nan one or two thouHosea was a prophecy of the Messiah, sand inhabitants; and in this case the but was only used by Matthew appro- number of children slain was not propriately to express the event. bably over twenty or thirty. f From 16. 3IIocked of the wise men. When two years old and under. Some writers he saw that he had been deceived by have said that this does not mean, in them;-that is, that they did not return the original, that they had completed as he had expected. It does not mean two years; but that they had entered on tiat they did it for the purpose of mock- the second year, or had completed about ing or deriding him; blt that he was one year, and entered on the second, disappointed in their not returning. But the meaning of the word is doubt. ~fExceeding wroth. Very angry. He ful. It is quite probable that they had been disappointed and deceived. would not be particular about the eact A. D. 1.1 CHAPTER II. 33 that were in Bethlehem, and in all was spoken by Jeremy b tho prophet. the coasts thereof, from two years saying, old and under, according to the time 18 In Rama was there a? viAe which he had diligently inquired heard, lamentation, and weepiri!, of the wise men. and great mourning, Rachel weep17 Then was fulfilled that which ing for her children, and would a ver.7. b Je.31.15. age, but slew all that were about that for his person. In the seventh year ot age, fAccording to the time, &c. his reign he put to death Hyrcanus, Eie had endeavoured to ascertain of the grandfather of Mariamne, then eighty wise men the exact time of his birth. years of age, and who had formerly He supposed he knew the age of Jesus. saved Herod's life; a man who had, in He slew, therefore, all that were of his every revolution of fortune, shown a age; that is, all that were born about mild and peaceable disposition. His the time when the star appeared, per- beloved and beautiful wife, Mariamne, haps from six months old to two years. had a public execution, and her mothel There is no reason to think that he Alexandra followed soon after. Alexwould command those to be slain who ander and Aristobulus, his two sons by had been born after the star appeared. Mariamne, were strangled in prison by This destruction of the infants is not his orders upon groundless suspicions, mentioned by Josephus, but for this as it seems, when they were at man's omission three reasons may be given. estate, were married and had children. 1. Josephus, a Jewish historian, and a In his last sickness, a little before he Jew, would not be likely to record any died, he sent orders throughout Judea, thing that would appear to confirm the requiring the presence of all the chief truth of Christianity. 2. This act of men of the nation at Jericho. His orHerod was really so small compared ders were obeyed, for they were en with his other crimes, that the historian forced with no less penalty than that ot might not think it worthy of record. death. When they were come to JeBethlehem was a small and obscure vil- richo, he had them all shut up in the cir lage, and the other crimes of Herod cus; and calling for his sister Salome, were so great and so public, that it is and her husband Alexis, he told them: not to be wondered at that the Jewish " My life is now short. I know the historian has passed over this. 3. The Jewish people, and nothing will please order was probably given in secret, and them better than my death. You hav might not have been known to Jose- them now in your custody. As sooi phus. It pertained tothe Christian his- as the breath is out of my body, and tory; and if the evangelists had not before my death can be known, do you written, it might have been unknown let in the soldiers upon them, and kill or forgotten. Besides, no argument can them. All Judea, then, and every fabe drawn from the silence of the Jewish mily, will, though unwillingly, mourn historian. No reason can be given why at my death." Nay, Josephus says, Matthew should not be considered to that with tears in his eyes he conjured be as fully entitled to credit as Jose- them, by their love to him and their phus. Yet there is no improbability in fidelity to God, not to fail of doing him the account given by Matthew. Herod this honor.-What objection, after this was an odious and bloody tyrant, and account, can there be to the account of the facts of his reign prove that he was his murdering the infants at Bethlehem? abundantly capable of this wickedness. Surely there could be no cruelty, bar. The following bloody deeds will show barity, and horrid crime, which such a that the slaying of the infants was in man was not capable of perpetrating. perfect accordance with his character. 17, 18. Jeremy. Jeremiah. This quo. The account is taken from Josephus, tation is taken from Jeremiah xxxi. 15. as arranged by Dr. Lardner. Aristo- The word "fulfilled," here is taker bulus, brother of his wife Mariamne, evidently in the sense that the words ir was murdered by his direction at eigh Jeremiah aptly express the event which teen years of age, because the people Matthew was recording. The original eof J.Tl asalem had shown some affection design Df this prophecy was to describe 34 MATTHEW [A. D. a aot be comforted because they are 19 But when Hlerod was dead not. behold, an angel of the Lord apthe sorrowful depa:ture of the people ron, and farther still you look out upon into captivity, after the conquest of Je- the great and wide sea. It occurred to rusalem by Nebuzaradan. The cap- me as not improbable that in the days tives were assembled at Rama, Jere- of David and Solomon, this place may miah himself being in chains, and there have been a favorite retreat during the fate of those who had escaped in the heat of summer; and that here the the destruction of the city, was decided former may have often struck his saat the will of the conqueror. Jer. xl. 1. cred lyre. Some of the psalms, or a. The nobles had been slain, and the least one of them, (see Ps. civ. 25,) eyes of their king put out after the seem to have been composed in some murder of his sons before his sight, place which commanded a view of the snd the people were then gathered at Mediterranean; and this is the only Rama in chains, whence they were to place, I believe, in the vicinity of Jeru start on their mournful journey, slaves salem, that affords such a view." to a cruel monarch, leaving behind them R ama was once a strongly fortified all that was dear in life. The sadness city, but there is no city here at pre)f such a scene is well expressed in the sent. A half-ruined Mohammedan language of the prophet, and no less mosque, which was originally a Chris beautifully and fitly applies to the ne- tian church, stands over the tomb of iancholy event which the evangelist re- the prophet; besides which, a few micords, andthere could be no impropriety serable dwellings are the only buildin his using it as a.quotation. ings that remain on this once celebrated Rama was a small town in the tribe spot. of Benjamin, not far from Bethlehem. There is a town about thirty miles Rachel was the mother of Benjamin, north-west of Jerusalem, on the road and was buried nearto Bethlehem. Gen. to Joppa, now called ramla, or Ramle, xXxv. 16 -19. Rama.was about six which is described by many geogramiles north-west of Jerusalem, near phers, and some of the best maps, as Bethel. The name Rama signifies an the Rama of Samuel, and the Arimaeminence, and was given to the town thea of Joseph. It commands a view because it was situated on a hill. Rama of.the whole valley of Sharon, from the is commonly supposed to be the same mountains of Jerusalem to the sea, and as the Arimathea of the New Testa- from the foot of Carmel to the hills of ment-the place where Joseph lived Gaza.-Un. Bib. Dic. who begged the body of Jesus. See By a beautiful figure of speech, the Matt. xxvii. 57. This is also the same prophet introduces the mother weeping place in which Samuel was born, where over the tribe, her children, and witi ne resided, died and was buried, and them weeping over the fallen destiny where he anointed Saul as king. 1 Sam. of Israel, and over the calamities about i. 1. 19; ii. 11; viii. 4; xix. 18; xxv. 1. to come upon the land. Few images Mr. King, an American Missionary, was could be more striking than thus to inatRama-now called Romba-in 1824; troduce a mother, long dead, whose and Mr. Whiting, another American sepulchre was near, weeping bitterly Missionary, was there in 1835. He over the terrible calamities that befell says, "the situation is exceedingly her descendants. The language and the beautiful. It is about two hours dis-image aptly and beautifully expressed rant from Jerusalem to the north-west, the sorrows of the mothers in Bethle. on an eminence commanding a view hem, when Herod slew their infant of a wide extent of beautiful diversified children. Under-the cruelty of the tycountry. Hills, plains, and valleys, rnt, almost every family was a family highly cultivated fields of wheat and of tears; and well might there be la barley, vineyards and oliveyards, are mcntation, and weeping, and great spread out before you as on a map; and mourning. numerous villages are scattered here We may remark here, that the sacred and there over the whole view. To the writers were cautious of speaking of the west and north-west, beyond the hill- characters of wicked men. Here was ounlnrv, appears the vast plain of Sha- one of the worst men in the world, com A.D. 1.j CHAPTER 11. 3 peareth in a dream to Joseph in 20 Saying, Arise, and take the Egypt, young child and his mother, and go mitting one of the most awful crimes, 19. Herod was dead. See Note on and yet there is not a single mark of ex- v. 15. Herod left three sons, and the clamation; not a single reference to any kingdom was at his death divided beother part of his conduct; nothing that tween them. To Archelaus was given could lead to the knowledge that his Judea, Idumea, and Samaria; to Philip, other conduct was not upright. There Batanea, Trachonitis, &c.; to Antipas, is no wanton and malignant dragging Galilea and Perea. Each of these was him into the narrative, that they might also called Herod, and these are the ingratify malice, in making free with a dividuals who are so frequently referred very bad character. What was to their to in the New Testament during the purpose, they record; what was not, ministry of the Saviour and the labors they left to others. This is the na.ure of the Apostles. The following table of religion. It does not speak evil of will show at a glance the chief conothers, except when necessary, nor then nexions of this family, as far as they does it take pleasure in it. are mentioned in the Sacred history. Herod Mariamne, Herod u Mariamne, the Great. his second wife. the Great. his third wife. ~ -- " - s \ \ Aristobulus. Heroaias, afterHerod Agrippa, Aristobulus, wards wife of Herod Philip (Acts xii. 1.) (son of above.) Herod Atipas (Mark vi. 17.) (Mark vi. 22.)j Agrippa, Herod, Salome, (Acts xxv. 13, (Mark vi. 22.) (Mark vi. 22.) and xxvi. 2.) Hed Mthae Gred Ceopatra, the Great. his fourth wife. the Great. his fifih wife. i Archelast. Philip, flarerod Antipas, 1,) bt herodiars, Archelaus, j Philip, Herod Antipas, before married (Matt. ii. 22.) (Luke iii. 1.) (Matt. xiv. 1.) to her uncle j I____ ____________ i ^ ____ Philip. 20. They are dead who sought, &c. 22. He heard that Archelaus dii this either refers to Herod alone, as is reign. Archelaus possessed a cruel and tot uncommon, using the plural num- tyrannical disposition similar to his faber for the singular; or it may refer to ther. At one of the Passovers he caused Herod and his son Antipater. He was three thousand of the people to be put of the same cruel disposition as his fa- to death in the temple and city. For,hser, and was put to death by his fa- his crimes, after he had reigned nine:ker about five days before his own years, he was banished by Augustus,.eath. the Roman emperor, to Gaul. where 36 MATTHEW. LA. l, 1 into the land of Israel: for they are chelaus did reign in Judea in thd dead a which sought the young room of his father Herod, he was child's life. afraid to go thither: notwithstand. 21 And he arose, and took the ing, being warned of God in a young child and his mother, and dream, he turned aside into the came into the land of Israel. parts of b Galilee: 22 But when he heard that Ar- 23 And he came and dwelt in a a Ex.4.19. b c.3.13. Lu.2.39. an died. Knowing his character, and fidelity of the sacred narrative is imn faring that he would not be safe there, portant, we have thought ourselves usJoseph hesitated about going there, and tified in connecting with this article a was directed by God to go to Galilee, passage from the journal of Mr. Jowett, a place of safety. ~ The parts of Ga- an intelligent modern traveller; espelilee. The country of Galilee. At this cially as it is so full an illustration of the time the land of Palestine was divided passage of Luke already cited. into three parts: GALILEE, on the north; "Nazareth is situated on the side, SAMARIA, in the middle; and JUDEA, and extends nearly to the foot, of a hill, on the south. Galilee was under the which, though not very high, is rather government of Herod Antipas, who steep and overhanging. The eye nawas comparatively a mild prince; and turally wanders over its summit, in in his dominions Joseph might find quest of some point from which it safety. might probably be that the men of this 23. Nazareth. This was a small town, place endeavoured to cast our Saviour situated in Galilee, west of Capernaum, down, (Luke iv. 29,) but in vain: no and not far from Cana. It was built rock adapted to such an object appears partly in a valley, and partly on the'de- here. At the foot of the hill is a moclivity of a hill. Luke iv. 29. A hill dest, simple plain, surrounded by low is yet pointed out, to the south of Naza- hills, reaching in length nearly a mile; reth, as the one from which the people in breadth, near the city, a hundred of the place attempted to precipitate the and fifty yards; but farther south. about Saviour. It was a place, at that time, four hundred yards. On this plain there proverbial for wickedness. John iv. 46. are a few olive and fig trees, sufficient, It is now a large village, with a convent or rather scarcely sufficient, to make and two churches. One of the churches, the spot picturesque. Then follows a called the church of the Annunciation, is ravine, which gradually grows deeper the finest in the Holy Land, except that and narrower towards the south; till, of the holy sepulchre in Jerusalem. after walking about another mile, you A modern traveller describes Naza- find yourself in an immense chasm, reth as situated upon the declivity of a with steep rocks on either side, from hill, the vale which spreads out before it whence you behold, as it were beneath resembling a circular basin, encom- your feet, and before you, the noble passed by mountains. Fifteen moun- plain of Esdraelon. Nothing can be tains appear to meet to form an enclo- finer than the apparently immeasurable sure for this beautiful spot, around which prospect of this plain, bounded on the they rise like the edge of a shell, to south by the mountains of Samaria. guard it against intrusion. It is a rich The elevation of the hills on which the and beautiful field in the midst of barren spectator stands in this ravine is very mountains, great; and the whole scene, when we Another traveller speaks.of the streets saw it, was clothed in the most rich as narrow and steep, the houses, which mountain-blue color that can be conare liar-roofed, are about two hundred ceived. At this spot, on the right hand and fifty in number, and the inhabi- of the ravine, is shown the rock to tantslie estimates at 200,0. The popu- which the men of Nazareth are sup' lation of the place is variously stated, posed to have conducted our Lord, for though the average estimate is 3000; the purpose of throwing himn down of whom about five hundred are Turls, With the Testament in our hands, wf and the residue nominal Christians. endeavorad to examine the probebii As all testimony to the truth and ties of thp apn' and I confess therp' 1 D. 1.] CHAPTER II, 37 city called a Nazareth: that it might CHAPTER III. be fulfilled which was spoken by TN those days came c John the the prophets, He shall be called a L Baptist, preaching in the wigNazarene. derness of Judea, a Jno.l.45. b Nu.6.13. Ju.13.5. 1 Sa.1.11. c Lu.3.2. Jno..1.8. Am.2.10-12. Ac.24.5. iCothing in it which excites a scrple of supposed that Matthew meant to refer incredulitvln my mind. The rock here to Judges xiii. 5, to Samson as a type ie pc-iddicular for about fifty feet, of Christ; others that he refers to Isadewa which space it would be easy to iah xi. 1, where the descendant of Jesse hirl a person who should be unawares is called " a Branch;" in the Hebrew brought to the summit; and his perish- Netzdr. Some have supposed that Mat. ing would be a very certain conse- thew refers to some prophecy which quence. That the spot might be at a was not recorded, but handed down b? considerable distance from the city is tradition. But these suppositions are an idea not inconsistent with St. Luke's not satisfactory. It is a great deal more account; for the expression, thrusting probable that Matthew refers not to Jesus out of the city, and leading him any particular place, but to the leading to the brow of the hill on which their city characteristics of the prophecies respectwas built, gives fair scope for imagining, ing him. The following remarks may that in their rage and debate, the Naza- make this clear. 1st. He does not say, renes might, without originally intend- " by the prophet," as in ch. i. 22; ii. 5, ing his murder, press upon him for a 15, but " by the prophets," meaning no considerable distance after they had one particularly, but the general chaquitted the synagogue. The distance, racter of the prophecies. 2d. The lead. as already noticed, from modern Naza- ing and most prominent prophecies re reth to the spot, is scarcely two miles; specting him were, that he was to be a space which, in the fury of persecu- of humble life; to be despised, and re. tion, might soon be passed over. Or, jected. See Isa. liii. 2, 3, 7, 8, 9, 12. should this appear too considerable, it Ps. xxii. 3d. The phrase " he shall be is by no means certain but that Naza- called," means the same as he shall be, reth may at that time have extended 4th. The character of the people of Na. through the principal part of the plain, zareth was such that they were proverwhich I have described as lying before bially despised and contemned. John i. the modern town. In this case, the dis- 46; vii. 52. To come from Nazareth, tance passed over might not exceed a therefore, or to be a Nazarene, was the mile. I can see, therefore, no reason same as to be despised, and esteemed for thinking otherwise, than that this of low birth; to be a root out of dry may be the real scene where our divine ground, having no form or comeliness. prophet Jesus received so great a dis- And this was the same as had been honor from the men of his own coun- predicted by the prophets. When Mattry and of his own kindred." thew says, therefore, that the propheMr. Fisk, an American Missionary, cies were fulfilled, it means that the was at Nazareth in the autumn of 1823. predictions of the prophets that he should His description corresponds generally be of humble life, and rejected, were with that of Mr. Jowett. He estimates fully accomplished in his being an inhathe population to be from 3000 to 5000, bitant of N\azareth, and despised as viz. Greeks, three hundred or four hun- such. dred families; Turks, two hundred; CHAPTER III. Catholics, one hundred; Greek Ca- 1. In those days. The days here re. tholics, forty or fifty; Maronites, twen- ferred to, cannot be those mentioned in ty or thirty; say in all seven hundred the preceding chapter, for John was but lauses. ~ That it might 6eJufilled which six months older than Christ. Perhapp Wa spoken, &c. The words hbre are Matthew intended to extend his narranot iound in any of the books of the tive to the whole tine that Jesus dwelt Old Testament; and there has been at Nazareth; and the meaning is,'in nmlch difficulty in ascertaining the those days while Jesus still dwelt at meaning of this passage. Some have Nazareth,' John began to preach. It 38 MATTHEIW. LA. D. 26 2 And saying, Repent ye: for the 3 For this is he that was spoken idngdom of heaven is at hand. of by the prophet Esaias, saying, a Is.40.3. is not probable that J ohn began to bap- 6.); and by seeing that our sins have tize or preach long before the Saviour been committed against Christ, and entered on his ministry; and, conse- were the cause of his death. Zech. xii iluently, from the time that is mention- 10. Luke xxii. 61, 62. There are ed at the close of the second chapter, two words in the New Testameni Lo that mentioned in the beginning of translated repentance; one of which the third, an interval of twenty-five or denotes a change of mind, or a refor. more years elapsed. T John the Baptist. mation of life; and the other sorrow or Or John the baptizer-so called from regret that sin has been committed. his principal office, that of baptizing. The word used here is the former: Baptism, or the application of water, calling the Jews to a change. of life, or was a rite well known to the Jews, and a reformation of conduct. In the time practised when they admitted proselytes of John, the nation had become exto their religion from heathenism.- tremely wicked and corrupt, perhaps Lightfoot. ~ Preaching. The word more so than at any preceding period. rendered to preach, means, to proclaim Hence both he and Christ began their n the manner of a public crier; to make ministry by calling to repentance. ~ proclamation. The discourses recorded The kingdom of heaven is at hand in the New Testament are mostly brief, The phrases, kingdom of heaven sometimes a single sentence. They kingdom of Christ; and kingdom o were public proclamations of some great God; are of frequent occurrence in truth. Such appear to have been the the Bible. They all refer to the same discourses of John, calling men to re- thing. The expectation of such a king pentanee. ~T In the wilderness of Ju- dom was taken from the Old Testa. lea. This country was situated along ment, and especially from Daniel, ch the Jordan, and the Dead Sea, to the vii. 13, 14. The prophets had told oi east of Jerusalem. The word trans- a successor to David that should sit on lated wilderness, does not denote, as his throne. 1 Kings ii. 4; viii. 25; with us, a place of boundless forests, Jer. xxxiii. 17. The Jews expected a entirely destitute of inhabitants; but a great national deliverer. They supmountainous, rough, and thinly settled posed that when the Messiah should country, covered, to some considerable appear, all'the dead would be raised; extent, with forests and rocks, and bet. that the judgment would take place; ter fitted for pasture than for tilling. and that the enemies of the Jews T'here were inhabitants in those places, would be destroyed, and themselves and even villages, but they were the advanced to great national dignity and comparatively unsettled portions of the honor. country. 1 Sam. xxv. 1, 2. In the The language in which they were time of Joshua there were six cities in accustomed to describe this event was what was then called a wilderness. retained by our Saviour and his aposJoshua xv. 61, 62. ties. Yet they early attempted to cor2. Repent ye. Repentance implies rect the common notions respecting his sorrow for past offences (2 Cor. vii. reign. This was one design, doubtless, 0.); a deep sense of the evil of sin as of John in preaching repentance. In-:ommitted against God (Ps. li. 4.); stead of summoning them to military and a full purpose to turn from trans- exercises, and collecting an army, which gression and to lead a holy life. A true would have been in accordance with penitent has sorrow for sin, not only their expectations, he called them to a because it is ruinous to his soul, but change of life; to the doctrine of rechiefly because it is an offence against pentance-a state of things far more God, and is that abominable thing which accordant with the approach of a king. he hates. Jer. xliv. 4. It is produced dom of purity. by seeing the great danger and misery The phrases kingdom of God ana to which it exposes us; by seeing the kingdom of heaven, have been supiustness and holiness of God (Job xlii, posed to have a considerable variety uf A. 1). 26.J CHAPTER 111. 39 The voice of one crying in the wil- raiment of camel's hair, and a lea. derness, Prepare ye the way of the them girdle about his loins: and Lord, make his paths straight. his meat was locusts b and wild 4 And the same John had his, honey. a2Ki.1.8. Mat.11.8. b Le.11.22. meaning. Some have thought that of writing the name. This passage is they refer to the state of things in hea- taken from Isaiah xl. 3. It is here said ven; others, to the personal reign of to have been spoken in reference to Christ on earth; others, that they John, the forerunner of Christ. The mean the church, or the reign of language is such as was familiar to the Christ in the hearts of his people. Jews, and such as they would under. There can be no doubt that there is stand. It was spoken at first with reference in the words to the condition reference to the return from the capof things in heaven, after this life. But tivlty at Babylon. Anciently it was the church of God is a preparatory customary in the march of armies rt state to that beyond the grave; a state send messengers, or pioneers, beftre in which Christ pre-eminently rules and them, to proclaim their approach; to reigns; and there is no doubt that it provide for them; to remove obstrucsometimes refers to the state of things tions; to make roads, level hills, fill in the church; and it means, therefore, tp valleys, &c. Isaiah, describing the the state of things which the Messiah return from Babylon, uses language was to set up-his spiritual reign be- taken from that custom. A crier, or gun in tie church on earth, and corn herald, is introduced. In the vast depleted in heaven. serts that lay between Babylon and The phrase would be best translated, Judea, he is represented as lifting up'the reign of God draws near.' We his voice, and, with authority, comdo not say commonly of a kingdom manding a public road to be made for that it is moveable, or that it approaches. the return of the captive Jews, with A reign may be said to be at hand; or the Lord as their deliverer. -' Prepare the time when Christ would reign was his ways, make them straight, says at hand. In this sense it is meant that he;' or, as Isaiah adds,' Let the valthe time when Christ should reign, or leys be exalted, or filled up, and the set up his kingdom, or begin his do- hills be levelled, and a straight, level minion on earth, under the Christian highway be prepared, that they may economy, was about to commence. march with ease and safety.' See my The phrase, then, should not be con- Notes on Isa. xl. fined to any period of that reign, but As applied to John, it means, that h(: includes his whole dominion over his was sent to remove obstructions, and people on earth and in heaven. to prepare the people for the coming of In the passage here it clearly means the Messiah; like a herald going bethat the coming of the Messiah was fore an army on the march, to make near; or that the time of the reign of preparations for their coming. Cod which the Jews had expected was 4. His raiment, of camel's hair. His coming. clothing. This is not the fine hair of The word heaven, or heavens, as it is the camel from which our elegant cloth in the original, means sometimes the is made, called camlet; nor the more place, so called; and sometimes is, by elegant stuff, brought from the East a figure of speech, put for the Great Indies, under the name of camel's hair; Being whose residence is there; as in but the long, shaggy hair of the camel, Daniel iv. 26; "the Heavens do rule." from which a coarse, cheap cloth is See also Mark xi. 30. Luke xv. 18. made, still worn by the poorer classes ks that kingdom was one of purity, it in the East, and by monks. This dress vas proper that the people should pre- of the camel's hair, and a leathern giroare themselves for it by turning from die, it seems, was the common dress their sins, and directing their minds to of the prophets. 2 Kings, i. 8. Zech. o suitable fitness for his reign. xiii. 4. T His meat was locusts. His 3. The prophet Esaias. The pro- food. These constituted the food of the Dtet Isaiah, Esaias is the Greek mode common people. Among the Greeks, 40 MATTHEW. [A. D. 2i2 5 Then went out to him Jerusa- 6 And were baptized of him in lem, and all Judea, and aL the re- Jordan, confessing" their sins. gion round about Jordan, 7 But when he saw many of the a Ac.1.5. 2.38. 19.4,5,18. the vilest of the people used to eat them; roasted enough, he took them by the and the fact that John made his food of legs and head, and devoured the re. them is significant of his great poverty mainder at one mouthful; Whon the and humble life. The Jews were al- Arabs have them in quantitites, they lowed to eat them. Lev. xi. 22. Lo- roast or dry them in an oven, or boil custs are flying insects, and are of va- them and eat them with salt. The ious kinds. The green locusts are Arabs in the kingdom of Morocco boil about two inches in length, and about the locusts; and the Bedouins eat lothe thickness of a man's finger. The custs, which are collected in great quancommon brown locust is about three tities in the beginning of April, when inches long. The general form and they are easily caught. After having appearance of the locust is not unlike been roasted a little upon the iron plate the grasshopper. They were one of on which bread is baked, they are dried the plagues of Egypt (Ex. x.). In east- in the sun, and then put into large sacks, ern countries they are very numerous. with the mixture of a little salt. They They appear in such quantities as to are never served up as a dish, but every darken the- sky, and devour in a short one takes a handful of them when huntime every green thing. The whole earth gry."-Un. Bib. Die. ~T Wild honey. is sometimes covered with them for This was probably the honey that he many leagues. Joel i. 4. Isa. xxxiii. 4, 5. found in the rocks of the wilderness. " Some species of the locust are eaten Palestine was often called the land at this day in eastern countries, and flowing with milk and honey. Ex. iii are even esteemed a delicacy when 8, 17;- xiii. 5. Bees were kept witl properly cooked. After tearing off the great care; and great numbers of their legs and wings, and taking out the en- abounded in the fissures of trees ano trails, they stick them in long rows the clefts of rocks. There is also t upon wooden spits, roast them at the species of honey called wild-honey, o0 fire, and then proceed to devour them wood-honey (1 Sam. xiv. 27, margin), with great zest. There are also other or honey-dew, produced by certain lit. ways of preparing them. For exam- tle insects, and deposited on the leaves ple: they cook them and dress them in of trees, and flowing from them in great oil; or, having dried them, they pul- quantities to the ground. See 1 Sam. verize them,.and when other food is xiv. 24-27. This is said to be produc. scarce, make bread of the meal. The ed still in Arabia; and perhaps it waa Bedouins pack'them with salt, in close this which John lived upon. masses, which they carry in their lea- 5. Jerusalem. The people of Jeruchern sacks. From these they cut salem. T All Judea. Many people slices as they may need them. It is from Judea. It does not mean that litsingular that even learned men have erally all the people went, but that great suffered themselves to hesitate about multitudes went. It was general. Je. understanding these passages of the lit- rusalem was in the part of the country eral locust, when the fact that these are called Judea. Judea was situated on eaten by the orientals is so abundantly the west side of the Jordan. See Note proved by the concurrent testimony of Matt. ii. 22. ~ Region about Jordan. travellers. One of them says, they are On the east and west side of the river. brought to market on strings in all the Near to Jordan. cities of Arabia, and that he saw an 6. Were baptized. The. word bap. Arab on mount Sumara, who had col- tize signifies originally to tinge, to dye, lected a sack full of them. They are to stain, as those who dye clothes. It prepared in different ways. An Arab here means to cleanse or wash any thing in Egypt, of whom he requested that by the application of water. See Note he would immediately eat locusts in his Mark vii. 4. Washing, or ablution, wa,. presence, threw them upon the glowing much in use among the Jews, as one boals: and after hb supposed they were,f thie rites of their leligion. Num A. D. 26.] CHAPTER 111. 4. Pharisees and Sadducees come to his baptism, i.e said unto ihem,0 genera xix. 7. Heb. ix. 10. It was not cus- vinegar. Ruth ii. 14, To dip the feet tomary, however, among them to bap- in oil —an emblem of plenty. Deut, tize those who were converted to the xxxiii. 24. To dye, or stain. Eze. xxiii, Jewish religion until after the Babylon- 15. To plunge into a ditch, so as te ish captivity. At the time of John, and defile the clothes. Job ix. 31. To dip for some time previous, they had been the end of a staff in honey. 1 Sam. xiv. accustomed to administer a rite of bap- 27. To dip in Jordan-a declaration tism, or washing, to those who became respecting Naaman the Syrian. 2 Kings proselytes to their religion; that is, v. 14. The direction of the prophet who were converted from being Gen- was to wash himself. ver. 10. This tiles. This -was done to signify that shows that he understood washing and they renounced the errors and worship baptizing to mean the same thing. To of the Pagans, and as significant of dip a towel, or quilt, so as to spread it their becoming pure by embracing a on the face of a man to smother him. new religion. It was a solemn rite of 2 Kings viii. 15. In none of these washing, significant of cleansing from cases can it be shown that the meaning their former sins, and purifying them of the word is to immerse entirely. But for the- peculiar service of. Jehovah. m nearly all the cases, the notion of apJohn found this custom in use; and as plying the water to a part only of the he was calling the Jews to a new dis- person or object, though it was by dip. pensation, to a change in their form of ping, is necessarily to be supposed. religion, he administered this rite of In the New Testament the word, in baptism, or washing, to signify the various forms, occurs eighty times; fifcleansing from their sins, and adopting ty-seven with reference to persons. Of the new dispensation, or the fitness for these fifty-seven times, it is followed the pure reign of the Messiah. They by "in" (Ev) 18 times, as in water, in applied an old ordinance to a new the desert, in Jordan; 9 times by purpose. As it was used by John it "into" (esi), as into the name, &c., was a significant rite, or ceremony, in- into Christ; once it is followed by en7 tended to denote the putting away (Acts ii. 38.) and twice by " for" (vrE),d of impurity, and a purpose to be pure I Cor. xv. 29. in heart and life. The Hebrew word The following remarks maybe made (Tabal) which is rendered by the word in view of the investigation of the meanbaptize, occurs in the Old Testament ing of this word. 1st. That in baptism in the following places, viz: Lev. iv. 6; it is possible, perhaps probable, that the xiv. 6, 51. Num. xix. 18. Ruth ii. 14. notion of dipping would be the one that Ex. xii. 22. Deut. xxxiii. 24. Eze. xxiii. would occur to a Jew. 2d. It would 15. Job ix. 31. Lev. ix. 9. -1 Sam. not occur to him that the word meant xiv. 27. 2 Kings v. 14; viii. 15. Gen. of necessity to dip entirely, or completexxxvii. 31. Joshua iii. 15. It occurs ly to immerse. 3d. The notion of washin no other places; and from a careful ing would be the one which wduld most examination of these passages, its mean- readily occur, as connected with a reing among the Jews is to be derived. ligious rite. See the cases of NaaFrom these passages it will be seen that man, and Mark vii. 4. (Greek.) 4th. It its radical meaning is not to sprinkle, or cannot be proved from an examination to immerse. It is to dip, commonly of the passages in the Old and New for the purpose of sprinkling, or for Testaments, that the idea of a complete some other purpose. Thus, to dip the immersion ever was connected with the finger, i. e. a part of the finger, in blood word, or that it ever in any case occur. -enough t. sprinkle with. Lev. iv. 6. red. If they went into the water, still To dip a living bird, and cedar wood, it is not proved by that, that the only and scarlet, and hyssop, in the blood of mode of baptism was by immersion, as the bird that was killed, for the purpose it might have been by pouring, though of sprinkling; where it could not be they were in the water. 5th. It is not that all these should be immersed in the positively enjoined anywhere in the olood of a single bird. To dip hyssop New Testament that the only mode of in the water, to sprinkle with. Num. baptism:shall be by an entire submerKix. 18. To dip a portion of bread in sion of the body under water. Without 4* ?9 ~;MATTHEW. [A.D. 26 ion oi vipers, whohath warned you 8 Bring forth therefore fruits' ~t b flee from the wratk to come 1 meet for repentance: a Is,59.5. c.12.34. 23.33. Lu.3.7. b Je.51.6. 1 or, answerable to amendment of life.!Bo.1.18. such a Dre-hese kingdoms to him; to acknow- of God was sorely tempted by the Devili A. D. 30.J CHAPTER IV. 53 that John was' cast into prison, he which is upon the sea coast, in the departed into Galilee: borders of Zabulon and Nephtha. 13 And leaving Nazareth, he lim: eame and dwelt in Capernaum, 14 That it might be fulfilled 1 or, delivered up. 2. That when God permits a temp- desirable to have some one to second tadon or trial to come upon us, he will, John in the work of reformation. 3d. ff we look to him, give us grace to re- It was less dangerous for him to com. sist and overcome it. 1 Cor. x. 13. mence his labors there than near Jeru 3. We see the art of the tempter. salem. Judea was under the dominion His temptations are adapted to times of the scribes, and Pharisees, and priests. and circumstances. They are plausible. They would naturally look with envy What could have been more plausible on any one who set up for a public than his suggestions to Christ? They teacher, and who should attract much were applicable to his circumstances. attention there. It was important, there They had the appearance of much piety. fore, that the work of Jesus should beThey were backed by passages of scrip- gin in Galilee, and become somewhat ture-misapplied, but still most artfully established and known before he went presented. He never comes boldly and to Jerusalem. tempts men to sin, telling them that 13. Leaving Nazareth. Because his they are committing sin. Such a mode townsmen cast him out, and rejected would defeat his design. It would put him. See Luke iv. 14-30. ~ Came people on their guard. He commences, and dwelt in Capernaum. This was a therefore, artfully, plausibly, and the city on the north-west corner of the real purpose does not appear till he has sea of Tiberias. It is not mentioned in prepared the mind for it. This is the the Old Testament, but is repeatedly way with all temptation. No wicked in the gospels. Though it was once a man would at once tempt another to be city of renown, and the metropolis of profane, to be'drunk, to be an infidel, or ail Galilee, the site it occupied is now to commit adultery. The principles are uncertain. When Mr. Fisk, an Amefirst corrupted. The confidence is se- rican missionary, travelled in Syria in cured. The affections are won. And 1823, he found twenty or thirty uninthen the allurement is by little and lit- habited Arab huts, occupying what are tie presented, till the victim falls. How supposed to be the ruins of the once should every one be on his guard at the exalted city of Capernaum. very first appearance of evil, at the first In this place, and its neighbourhood suggestion that may possibly lead to Jesus spent no small part of the three evil! years of his public ministry. It iP 4. One of the best ways of meeting hence called his own city. Matt. ix. 1. temptation is by applying scripture. So Here he healed the nobleman's son our Saviour did, and they will always (John iv. 47); Peter's wife's mother best succeed who best wield the sword (Matt. viii. 14); the centurion's servant pf the Spirit, which is the word of God. (Matt. viii. 5-13); and the ruler's daughEph. vi. 17. ter (Matt. ix. 23-25). F Upon the sea12. John was cast into prison. For coast. The sea of Tiberias. 11 In the an account of the imprisonment of John, borders of Zebulon and Nephthalim. see Matt. xiv. 1-13. g He departed into These were two tribes of the children Galilee. See Mat. ii. 22. The reasons of Israel which were located in this why Jesus went then into Galilee were, part of the land of Canaan, and consti. probably, not that he might avoid danger tuted in the time of Christ a part of -for he went directly into the domin- Galilee. Compare Gen. xlix. 13. Joons of Herod, and Jesus had nothing shua xix. 10, 32. The word bordtrs in particular to fear from Herod, as he here means boundaries. Jesus came had given him no cause of offence - and dwelt in the boundaries or regions but, 1st. Because the attention of the of Zebulon and Naphthali. people had been much excited by John's 14-16. That it might be fulfilled, preaching, and it was more favorable &c. This place is recorded in Isa. ix. or his own ministry. 2d. It seemed 1, 2. Matthew has given the sense, bul 5* s*: Mhlf MATTHEW. [A. D. 30 which was spoKen by Esaias the which sat in the region and shadow prophet, saying, of death, light is sprung up. 15 The land of Zabulon, and the 17 From that time Tesus began land of Nephthalim, by the way of to preach, and to say, Repent: the sea, beyond Jordan, Galilee of for the kingdom of heaven is at the Gentiles: hand.' 16 The people which sat in dark- 18 And Jesus, walking by the ness b saw great light: and to them sea of Galilee, saw two brethren, a Is.9.1,2. b Is.42.6,7. Lu.2.32. c c.3.2. 10.7. not the very words of the prophet. ~F By These expressions denote that the ccunthe way of the sea. Which is near to try of Galilee was peculiarly ignorant the Sea, or in the vicinity of the sea. and blind. We know that the people I Beyond Jordan. This does not mean were proverbially so. They were disto the east of Jordan, as the phrase tinguished for a coarse, outlandish mansometimes denotes, but rather in the ner of speech (Mark xiv. 70); and are vicinity of the Jordan, or perhaps in the represented as having been distinguish vicinity of the sources of the Jordan. ed by a general profligacy of morals See Deut. i. 1; iv. 49. I Galilee of and manners. It shows the great comrn the Gentiles. Galilee was divided into passion of the Saviour, that he went to upper and lower Galilee. Upper Gali- preach to such poor and despised sinlee was called Galilee of the Gentiles, ners. Instead of seeking the rich and because it was occupied chiefly by Gen- the learned, he chose to minister to the tiles. It was in the neighborhood of needy, the ignorant, and the contemnTyre, Sidon, &c. The word Gentiles ed. His office is to enlighten the ignoincludes in the scriptures all who are not rant; his delight to guide the wanderJews. It means the same as nations, or ing, and to raise up those that are in as we should say, the heathen nations.. the shadow of death. In doing this, 16. The people which sat in darkness. Jesus set an example for all his follow. This is an expression denoting great ers. It is their duty to seek out those ignorance. As in darkness or night we who are sitting in the shadow of death, can see nothing, and know not where and to send the gospel to them. No to go, so those who are ignorant of small part of the world is still lying in God, and their duty, are said to be in wickedness, as wicked and wretched darkness. The instruction which re- as was the land of Zabulon and Nephmoves this ignorance is called light. thali in the time of Jesus. The Lord See John iii. 19. 1 Pet. ii. 9. 1 John Jesus is able to enlighten them also. i. 5; di 8. As ignorance is often con- And every Christian should conceive it nected with crime and vice, so darkness a privilege, as well as a duty, to imitate is sometimes used to denote sin. 1 his Saviour in this, and to be permitted Thess. v. 5. Eph. v. 11. Luke xxii. to send to them the light of life. See 53. I The region and shadow of death. Matt. xxviii. 19. This is a forcible and beautiful image, 17. See Matt. iii. 2. designed also to denote ignorance and 18. Sea of Galilee. This was also sin. It is often used in the Bible, and called the sea of Tiberias, and the lake is very expressive. A shadow is caused of Gennesareth, and also the sea of by an object coming between us and Chinnereth. Num. xxxiv. 11. Deut. the sun. So the Hebrews imaged death iii. 17. Josh. xii. 3. It is about fifteen as standing between us and the sun, miles in length, and from six to nine in and casting a long, dark, and baleful width. There is no part of Palestine, shadow abroad on the face of the na- it is said, which can be compared in tions, denoting their great ignorance, beauty with the environs of this lake. sin, and wo. It denotes a dismal, Many populous cities once stood on its gloomy, and dreadful shade, where shores, such as Tiberias, Bethsaida, death and sin reign, like the chills, Capernaum, Chorazin, Hippo, &c. damps, and horrors of the dwelling- The shores are described by Josephus place of the dead. See Job x. 21; xvi. as a perfect paradise, producing every 16; xxxiv. 22. Ps. xxiii. 4. Jer. ii 6. luxury under -heaven, at all seasons ot .* l. 30.] CHAPTER IV. 55 Si..on a called Pe;er, and Andrew the son of Zebedee, and John his his brother, casting a net into the brother, in a ship with Zebedee sea: for they were fishers. their father, mending their nets: 19 And he saith unto them, Fol- and he called them. low me, Lnd I will make you b fish- 22 And they immediately left ers of men. the ship and their father, and follow20 And they straightway left ed him. their nets, and followed him. 23 And Jesus went about all 21 And going on from thence Galilee, teaching e in their synao he saw other two brethren, d James gogues, and preaching the gospel a Jno.1.42. Lu.5.10. 1Co.9.20-22. 2 Co.e c.9.35. Lu.4.15,44. fc.24.14. Mar.1.14. 12.16. c Mar. 10. 28-31.' d Mar.1.19,20. the year. The river Jordan flows di- do our duty at once, and to commit rectly through the lake, it is said, with- the result to the great Redeemer who out mingling with its waters, so that has called us. Compare Matt. vi. 33, viii. the course of the Jordan can be dis- 21, 22; John xxi. 21, 22.'f Follow him. tinctly seen. The waters of the lake This is an expression denoting that they are sweet and pleasant to the taste, and became his disciples. 2 Kings, vi. 19. clear. The lake still abounds with fish, 22. Left their father. This showed and gives employment, as it did in the how willing they were to follow Jesus. time of our Saviour, to those who live They left their father. They showed on its shores. It is, however, stormy, us what we ought to do. If necessary, owing probably to the high hills by we should leave father, and mother, which it is surrounded. ~ Simon calle and every friend. Luke xiv. 26. It Peter. The name Peter means a rock; they will go with us, and be Christians, and is the same as Cephas. See Note, it is well; if not, yet they should not Matt. xvi. 18; also John 1. 42. 1 Cor. hinder us. We should be the follow xv. 5. ers of Jesus. And, while in doing it, i). Fishers of men. Ministers or we should treat our friends tenderly preachers of the gospel, whose busi- and kindly, yet we ought at all hazards ness it shall be to win souls to Christ. to obey God, and do our duty to him. 20. Straightway. Immediately-as We may add, that many, very many all should do when the Lord Jesus calls children, since Sabbath schools have them. ~ Left their nets. Their nets commenced, have been the means of were the means of their living, perhaps their parents' conversion. Many childall their property. By leaving them ren have spoken to their parents, or immediately, and following him, they read the Bible to them, or other books, gave every evidence of sincerity. They and prayed for them, and God has showed, what we should, that they blessed them and converted them. were willing to forsake all for the sake Every child in a Sunday school ought of Jesus, and to follow him wherever to be a Christian; and then should he should lead them. They went forth strive and pray that God would conto persecution and death, for the sake vert his parents, and make them Chris. of Jesus; but also to the honor of tians too. saving souls from death, and establish- We see here, too, what humble in. ing a church that shall continue to the struments God makes use of to convert end of time. Little did they know what men. He chose fishermen to convert awaited them, when they left their un- the world. He chooses the foolish to mended nets to rot on the beach, and confound the wise. And it shows that followed the unknown and unhonored religion is true, and is the power of Jesus of Nazareth. So we know not God, when he makes use of such in. what awaits us, when we become his struments to change the hearts of men, followers; but we should cheerfully go, and save their souls. See Notes on 1 when our Saviour calls, willing to com- Cor. i. 26-28. nit all into his hands —come honor 23. All Galilee. See ch. ii. 22. tr dishonor, sickness or health, riches I Synagogues. Places of worship, a. r poverty life or death. Be it ours tc places where the people assembled to 56 MATTHEW. IA. b a: of the kingdom, and healing all unto him all sick people that wer manner of sickness, and all man- taken with divers diseases and toT. ner of disease a among the peo- ments, and those which were posple. sessed with devils, and those which 24 And his fame went through- were lunatic, and those that had the out all Syria: and they brought palsy; and he healed them. a Ps.103.3. c.8.16,17. gather to worship God. The origin of surrounding it. See Note Matt. xxi, synagogues is involved in much obscu- 12. In the centre building, or chapel, rity. The sacrifices of the Jews were was a place prepared for the reading of appointed to be held in one place, at the law. The law was kept in a chest, Jerusalem. But there was nothing to or ark, near to the pulpit. The upperforbid the other services of religion to most seats (Matt. xxiii. 6.) were those be performed at any place. According- nearest to the pulpit. The people sat iy the praises of God were sung in the round, facing the pulpit. When the schools of the prophets; and those who law was read, the officiating person chose were assembled by the seers on rose; when it was expounded, he was the Sabbath, and the new-moons, for seated. Our Saviour imitated their ex religious worship. 2 Kings iv. 23. 1 ample, and was commonly seated in Sam. x. 5-11. The people would addressing the people. Matt. v. 1; xiii soon see the necessity of providing con- 1. T Teaching. Instructing the peovenient places for their services, to ple, or explaining the gospel. f The shelter them from storms and heat; gospel of the kingdom. The good news and this was probably the origin of respecting the kingdom which he was synagogues. At what time they were about to set up; or the good news commenced is unknown. They are respecting the coming of the Mesmentioned by Josephus a considerable siah and the nature of his kingdom. time before the coming of Christ; and fT Preaching. See ch. iii. 1. ~ A l in his time they were multiplied, not manner of sickness. All kinds of sickonly in Judea, but wherever there were ness. Jews. There were no less than 480 in 24. And his fame went throughout all Jerusalem alone, before it was taken Syria. It is not easy to fix the exact by the Romans. bounds of Syria in the time of our SaThe synagogues were built in ele- viour. It was, perhaps, the general vated places-in any place where ten name for the country lying between men were found who were willing to the Euphrates on the east, and the associate for the purpose; and were Mediterranean on the west; and bethe regular customary places of wor- tween mount Taurus on the north, and ship. In them the law, i. e. the Old Arabia on the south. Through all this Testament, divided into suitable por- region his celebrity was spread by his tions, was read, prayers were offered, power of working miracles; and, as and the scriptures were expounded. might be expected, the sick from every The law was so divided, that the five quarter were brought to him, in the books of Moses, and portions of the hope that he would give relief. ~ Those prophets, could be read through each possessed with devils. Much difficulty year. The scriptures after being read exists, and much has been written, were expounded. This was done, either respecting those in the New Testa by the officers of the synagogues, or by ment said to be possessed with the any person who might be invited to it devil. It has been maintained by many. by the officiating minister. Our Sa- that the sacred writers meant only by riour and the apostles were in the habit this expression to denote those who of attending at those places constantly, were melancholy or epileptic, or afflicted:-nd of speaking to the people. Luke with some other grievous disease. This iv. 15 —22. Acts xiii. 14, 15. opinion has been supported by arguThe synagogues were built in imita- ments too long to be repeated here. tion of the temple, with a centre build- On the other hand, it has been sup ing, supported by pillars, and a court nosed that the persons so described A. D. o0.] CHAPTER IV. 51 25 And there followed him great multitudes " of people from Galilee, a Lu.C.17,19. were under the influence of evil spirits, What more frequent than for a wicked who had complete possession of the man to corrupt the morals of others, or faculties, ani1 who produced many by inducing them to become intempe. symptoms of disease not unlike me- rate, to produce a state of body and lancholy, and madness, and epilepsy. mind quite as bad as to be possessed That such was the fact, will appear with the devil? 3d. We still see a from the following considerations: 1st. multitude of cases that no.man can That Christ and the apostles spoke to prove not to be produced by the prethem, and of them as such; that they sence of an evil spirit. Who would addressed them, and managed them, attempt to say that some evil being precisely as if they were so possessed, may not have much to do in the case leaving their hearers to infer beyond a of madmen? 4th. It afforded an opdoubt that such was their real opinion. portunity for Christ to show his power 2d. They spake, conversed, asked ques- over the enemies of himself and of man. tions, gave answers, and expressed their and thus to evince himself qualified to knowledge of Christ, and their fear of meet every enemy of the race, and him-1-things that certainly could not be triumphantly to redeem his people. He said of diseases. Matt. viii. 28. Luke came to destroy the power of Satan. viii. 27. 3d. They are represented as Acts xxvi. 18. Rom. xvi. 20, 21. Those going out of the persons possessed, and that were lunatic. This name is given entering the bodies of others. Matt. to the disease from the Latin name of viii. 32. 4th. Jesus spoke to them, and the moon (Luna.) It has the same asked their name, and they answered origin in Greek. It was given, because him. He threatened them, command- it was formerly imagined that it was af ed them to be silent, to depart, and not fected by the increase or the decrease of to return. Mark i. 25; v. 8; ix. 25. the moon. The name is still retained. 5th. Those possessed are said to know although it is not certain that the moor Christ; to be acquainted with the Son has any effect on the disease. On thi, of God. Luke iv. 34. Mark i. 24. point physicians are not determined, This could not be said of diseases. but no harm arises from the use of the 6th. The early fathers of the church name. It is mentioned only in this place. interpreted these passages in the same and in Matt. xvii. 15. It was probablj way. They derived their opinions the falling sickness, or the epilepsy, thl probably from the apostles themselves, same as the disease mentioned Marb and their opinions are a fair interpreta- ix. 18-20. Luke ix. 39-40. ~ And tion of the apostles' sentiments. 7th. If those that had the palsy. Many infirmi. it may be denied that Christ believed ties were included under this generai in such possessions, it does not appear name of palsy, in the New Testament. why any other clear sentiment of his 1st. The paralytic shock, affecting th may not in the same way be disputed. whole body. 2d. The hemiplegy, afThere is, perhaps, no subject on which fecting only one side of the body; the he expressed himself more clearly, or most frequent form of the disease. 3d, acted more uniformly, or which he left The paraplegy, affecting all the system more clearly impressed on the minds below the neck. 4th. The catalepsy, of his disciples. This is caused by a contraction of the Nor is there any absurdity in the muscles in the whole or a part of the opinion that those persons were really body, and is very dangerous. The efunder the influence of devils. For: fects are very violent and fatal. FoI 1st. It is no more absurd to suppose instance, if, when a person is struck. that an angel, or many angels, should he happens to have his hand extended. have fallen and become wicked, than he is unable to draw it back; if not ex that so many men should. 2d. It is no tended, he is unable to stretch it out. more absurd that Satan should have It appears diminished in size, and dried possession of the human faculties, or up in appearance. Hence it was called inflict diseases, than that men should the withered hand. lMatt. xii. 10-13 do it —a thing which is done every day. 5th. The cramp. This, in eastern 58 MATTHEW. [A. D. 31 andf/romL Decapolis, and from Jeru- when he was set, his disciples came salem, and from Judea, and from unto him: beyond Jordan. 2 And he opened his mouth, and CHAPTER V. taught them, saying,a ND seeing the multitudes, he 3 Blessed are the poorb in spirit: went up into a mountain: and for their's is the kingdom of heaven a Lu.6.20,&c. b Is.57.15. 66.2. c Ja.2.5 coantries, is a fearful malady, and by (or Pella,) Gerasa, (or Gergesa,) Phino means unfrequent. It originates ladelphia and Raphana, (or Raphance, from chills in the night. The limbs, were seven of the remaining nine, and when seized with it, remain unmovable, the other two were either Kanatha and and the person afflicted with it resem- Capitolias, or Damascus and Otopos. bles one undergoing a torture. This These cities were inhabited chiefly by was probably the disease of the servant foreigners (Greeks) in the days of our of the centurion. Matt. viii. 6. Luke Saviour, and not by Jews. Hence the vii. 2. Death follows from this disease keeping of swine by the Gergesenes, in a few days. fT And he healed them. (Matt. viii. 30-33,) which was forbidThis was done evidently by a miracu- den by the Jewish law. lous power. A miracle is an effect CHAPTER V. produced by divine power above, or op- 1. Seeing the multitudes. The great posed to, what are regular effects of the numbers that came to attend on his laws of nature. It is not a violation of ministry. The substance of this disthe laws of nature, but is a suspension course is recorded in the sixth chapter of their usual operation, for some im- of Luke. It is commonly called the portant purpose. For instance, the sermon on the mount. It is not imregular effect of death is that the body probable that it was repeated, in sub. returns to corruption. This effect is stance, on different occasions, and to produced by the appointed laws of na- different people. At those times, parts ture; or, in other words, God usually of it might have been omitted, and produces this effect. When he sus- Luke may have recorded it as it was pends that regular effect, and gives life pronounced on one of those occasions. 1o a dead body for some important pur- See Notes Luke vi. 17-20. ~i Went pose, it is a miracle. Such an effect is up into a mountain. This mountain, clearly the result of divine power. No or hill, was somewhere in the vicinity other being but God can do it. When, of Capernaum, but where precisely is therefore, Christ and the apostles ex- not mentioned. He ascended the hill, erted this power, it was clear evidence doubtless, because it was more convethat God approved of their doctrines; nient to address the multitude from an that he had commissioned them; and eminence, than on the same level with that they were authorized to declare his them. A hill or mountain is still shown will. He would not give this attestation a short distance to the north-west of to a false doctrine. Most or all of these the ancient site of Capernaum, which diseases were incurable. When Christ tradition reports to have been the place cured them by a word, it was the clear- where this sermon was delivered, and est of all proofs that he was sent from which is called on the maps the M/ount heaven. This is one of the strong ar- of Beatitudes. But there is no positive gunents for Christianity. evidence that this is the place where 25. From Decapolis. Decapolis was this discourse was uttered. IT Ant, the name of a region of country in the when he was set. This was the com bounds of the half tribe of Manasseh, mon mode of teaching among the Jews. mainly on the east of Jordan. It was Luke iv. 20; v. 3. John viii. 2. Acts so called because it included ten cities xiii. 14; xvi. 13. ~ His disciples came. -the mear ing of the word Decapolis The word disciples means learners, in Greek. Geographers generally agree those who are taught. Here it is pui.hat Scythopolis was the chief of these for those who attended on the ministry cities, and was the only one of them of Jesus, and does not imply that they west of the Jordan; that Hippo, (Hip- were all Christians. See John vi. 66. Dos,) Gadara, Dion, (or Dios,' Pelea, 3. Blessed are the poor in spirit. The D. 31.] CHAPTER V. b' 4 Blessed are they that mourn: 5 Blessed are the meek: for they for they shall he comforted.b shall inherit the earth. a Is.61.3. Eze.7.16 b Jno.16.20. 2 Cor.1.7. c Ps.37.11. word blessed means happy, referring to ed by men-is a state where men are that which produces felicity, from what- most ready to seek the comforts of reever quarter it may come. ~ Poor in ligion here, or a home in the heavens spirit. Luke says simply, blessed are hereafter. See Note, ch. ii. 2. THE POOR. It has been disputed whe- 4. Blessed are they that mourn. This ther Christ meant thepoor in reference is capable of two meanings: either to the things of this life, or the humble. that those are blessed who are afflicted The gospel is said to be preached to with the loss of friends or possessions; the poor. Luke iv. 18. Matt. xi. 5. It or that they who mourn over sin are was predicted that the Messiah should blessed. As Christ came to preach preach to the poor. Isa. lxi. 1. It is repentance, to induce men to mourn said that they have peculiar facilities for over their sins, and to forsake them, it being saved. Matt. xix. 23. Luke xviii. is probable that he had the latter parti24. The state of such persons is there- cularly in view. 2 Cor. vii. 10. At the fore comparatively blessed, or happy. same time, itis true that the gospel only Riches produce care anxiety, and dan- can give true comfort to those in afflicgers, and not the least is the danger of tion. Isa. lxi. 1-3. Luke iv. 18. losing heaven by them. To be poor in Other sources of consolation do not spirit is to have a humble opinion of reach the deep sorrows of the soul. ourselves; to be sensible that we are They may blunt the sensibilities of the sinners. and have no righteousness of mind; they may produce a sullen and our own; to be willing to be saved reluctant submission to what we can only by the rich grace and mercy of not help; but they do not point to the God; to be willing to be where God true source of comfort. In the God of places us, to bear what he lays on us, mercy only; in the Saviour; in the to go where he bids us, and to die when peace that flows from the hope of a bethe commands; to be willing to be in ter world, and there only, is there comhis hands, and to feel that we deserve fort. 2 Cor. iii. 17, 18; v. 1. Those no favor from him. It is opposed to that mourn thus shall be comforted pride, and vanity, and ambition. Such So those that grieve over sin; that sorare happy: 1st. Because there is more row that they have committed it, and real enjoyment, in thinking of ourselves are afflicted and wounded that they zs we are, than in being filled with pride have offended God, shall find comfort and vanity. 2d. Because such Jesus in the gospel. Through the merciful chooses to bless, and on them he con- Saviour those sins may be forgiven. fers his favors here. 3d. Because theirs In him the weary and heavy-laden soul will be the kingdom of heaven hereaf- shall find peace (Matt. xi. 28-30); and ter. It is remarkable that Jesus began the presence of the Comforter, the his ministry in this manner, so unlike Holy Ghost, shall sustain us here (John all others. Other teachers had taught xiv. 26, 27), and in heaven all tears that happipess was to be found in honor, shall be wiped away. Rev. xxi. 4. or riches, or splendor, or sensual plea- 5. The meek. Meekness is patience sure. Jesus overlookedall those things, in the reception of injuries. It is neiand fixed his eye on the poor, and the ther meanness, nor a surrender of our humble, and said that happiness was to rights, nor cowardice; but it is the opbe found in the lowly vale of poverty posite of sudden anger, of malice, of more than in the pomp and splendors long-harbored vengeance. Christ inof life. ~' Theirs is the kingdom of sisted on his right, when he said, "Ifi keaven. That is, either they have pe- have done evil, bear witness of the evil culiar facilities for entering the king- but if well, why smitest thou me? dom of heaven, and of becoming Chris- John xviii. 23. Paul asserted his right, tians here, or they shall enter heaven when he said, " They have beaten us hereafter. Both these ideas are proba- openly uncondemned, being Romans, bly included. A state of poverty —a and have cast us into prison; and now state vhere we are despised or un mor- do they thrust us out privily? mai 60 IMATTHEW. [A. D. 31 6 Blessed are they which do ousness: for * they shall be fill. 6lunger and thirst after righte- ed. a Ps.145.19. Is.65.13. verily; but let them come themselves, but that they should possess peculisa and fetch us ou t." Acts xvi. 37. And blessings. The Jews also considered yet Christ was the very model of meek- the land of Canaan as a type of heaven, aess. It was cne of his characteristics, and of the blessings under the Messiah. " I am meek." Matt. xi. 29. So of To inherit the land became, therefore, Paul. No man endured more, and an expression denoting those blessings. more patiently than he. Yet they were When our Saviour promises it here, ha not passionate. They bore it patiently. means that the meek shall be received They did not harbor malice. They did into his kingdom, and partake of its not press their rights through thick and blessings here, and of the glories of the thin, and trample down the rights of heavenly Canaan hereafter. The value others to secure their own. of meekness, even in regard to worldli Meekness is the reception of injuries property and success in life, is often ex. with a belief that God will vindicate us. hibited in the scriptures. Prov. xxii. " Vengeance is his; he will repay." 24, 25; xv. 1; xxv. 8, 15. It is also Rom. xii. 19. It little becomes us to seen in common life that a meek, pa. take his place, and to do what he has a tient, mild man is the most prospered. right to do, and what he has promised An impatient and quarrelsome man to do. raises up enemies; often loses property Meekness produces peace. It is proof in lawsuits; spends his time in disputes of true greatness of soul. It comes from and broils, rather than in sober, honest a heart too great to be moved by little industry; and is harassed, vexed, and insults. It looks upon those who offer unsuccessful in all that he does. Godthem with pity. He that is constantly liness is profitable for all things, having ruffled, that suffers every little insult or promise of the life that is, and of that injury to throw him off his guard, and which is to come. 1 Tin. iv. 8; vi. to raise a storm of passion within, is at 3-6. the mercy of every mortal that chooses 6. Blessed are they that hunger, &c. to disturb him. He is like the troubled Hunger and thirst, here, are expressive sea that cannot rest, whose waters cast of strong desire. Nothing would betup mire and dirt. I They shall inherit ter express the strong desire which we the earth. This might have been trans- ought to feel to obtain righteousness, lated the land. It is probable that here than hunger and thirst. No wants are is a reference to the manner in which so keen, none so imperiously demand the Jews commonly expressed them- supply, as these. They occur daily selves to denote any great blessing. It and when long continued, as in case of was promised to them that they should those shipwrecked, and doomed to inherit the land of Canaan. For a long wander months or years over burning time the patriarchs looked forward to sands, with scarcely any drink or fooed this. Gen. xv. 7, 8. Ex. xxxii. 13. nothing is more distressing. An ardent They regarded it as a great blessing. desire for any thing is often represented It was so spoken of in the journey in in the scriptures by hunger and thirst. the wilderness; and their hopes were Ps. xlii. 1, 2; lxiii. 1, 2. A desire focrowned when they took possession of the blessings of pardon and peace; a the promised land. Deut. i. 38; xvi. deep sense of sin, and want, and 20. In the time of our Saviour they wretchedness, is also represented by were in the constant habit of using the thirsting. Isa. lv. 1, 2. Those that Old Testament where this promise per- are perishing for want of righteousness; petually occurs, and they used it as a that feel that they are lost sinners, and proverbial expression, to denote any strongLy desire to be holy, shall be great blessing, perhaps as the sum of all filled. Never was there a desire to be Uessings. Ps. xxxvii. 20. Isa. Ix. 21. holy, which God was not willing to Our Saviour used it in this sense; and gratify. And the gospel of Christ has meant to eay, not that the meek should made provision to satisfy all who truly bwn great property, or have many lands, desire to be holy. See Isa. lv, w44 A. D 31.] CHAPTER V 61 7 Blessed are the merciful: for 9 Blessed are the 6 peacenrrakers: they shall obtain mercy. for they shall be called the children 8 Blessed are the pure in b heart of God. for they shall see God. a PF.41.12. b Ps.24.3,4. He.12.14. 1Jn c Ps.34.14. 3.2,3. xv. 13. John iv. 14; vi. 35; vii. 37, That is, whose minds, motives, and 38, Ps. xvii. 15. principles are pure. Who seek not 7 Blessed are the merciful. That is, only to have the external actions cor cose who are so affected by the suf- rect, but who desire to be holy in heart, / rings of others, as to be disposed to and who are so. Man looks on the ileviate them. This is given as an outward appearance, but God looketh svidence of piety, and it is said that on the heart. ~ They shall see God..hey who show mercy to others, shall There is a sense in which all shall see obtain it. The same sentiment is found God. Rev. i. 7. That is, they shall in Matt. x. 42. Whosoever shall give behold him as a Judge, not as a Friend. a cup of cold water only unto one of In this place, it is spoken of as a pecuthese little ones, in the name of a disci- liar favor. So also in Rev. xxii. 4. Pie, shall not lose his reward. See also And they shall see his face. To see Matt. xxv. 34-40. It should be done the face of one, or to be in his presence, to glorify God; that is, in obedience to were, among the Jews, terms expreshis commandments and with a desire sive of great favor. It was regarded as that he should be honored; and feeling a high honor to be in the presence ol that we are benefiting one of his crea- kings and princes, and to be permitted tures. Then he will regard it as done to see them. Prov. xxii. 29. He shall to him, and will reward us. See the stand before kings, &c. See also 2 sentiment of this.verse, that the mer- Kings xxv. 19. " Those that stood in ciful shall obtain mercy, more fully ex- the king's presence;" in the Hebrew, pressed in 2 Sam. xxii. 26, 27; and in those that saw the face of the king; Ps. xviii. 25, 26. that is, who were his favorites and Nowhere do we imitate God more friends. So here, to see God, means than in showing mercy. In nothing to be his friends and favorites, and to does God more delight than in the ex- dwell with him in his kingdom. ercise of mercy. Ex. xxxiv. 6. Ezek. 9. Blessed are the peace-makers. xxxiii. 11. 1 Tim. ii. 4. 2 Pet. iii. 9. Those who strive to prevent contenTo us, guilty sinners; to us, wretched, tion, and strife, and war. Who use dying, and exposed to eternal wo, he their influence to reconcile opposing has shown his mercy by giving his Son parties, and to prevent lawsuits, and to die for us; by expressing his willing- hostilities, in families and neighbourness to pardon and save us; and by hoods. Every man may do something sending his Spirit to renew and sanctify of this; and no man is more like God the heart. Each day of our life, each than he who does it. There ought not hour, and each moment, we partake of to be unlawful and officious interference his undeserved mercy. All the bless- in that which is none of our business; ings we enjoy are proofs of his mercy. but without any danger of acquiring If we, also, show mercy to the poor, this character, every man has many op. the wretched, the guilty, it shows that portunities of reconciling opposing parwe are like God. We have his spirit, ties. Friends, neighbors, men of inand shall not lose our reward. And we fluence, lawyers, physicians, may do have abundant opportunity' to do it. much to promote peace. And it should Our world is full of guilt and wo, which be taken in hand in the beginning. wo may help to relieve; and every day "The beginning of strife," says Solo. of our lives we have opportunity, by mon, " is like the letting out of water." helping the poor and wretched, and by " An ounce of prevention," says the forgiving those who injure us, to show English proverb, " is worth a pound oi that we are like God. See Note on ch. cure." Long and most deadly quarrels vi. 14, 15. might be prevented by a little kind i& Blessed are the pure in heart. terference in the beginning. s C(hild6 62 MATTHEW. [A. D. 31 10 Blessel are they which are shall revile you, and persecute you, persecuted foi righteousness'" sake: and shall say all manner of evi' for their's is the kingdom of hea- against you 1 falsely for my sake. ven. 12 Rejoice, and be exceeding 11 Blessed are ye, when men glad: for great is your reward b iii a lPe.3.13,14. 1 lying. b 2Co.4.17. ren of God. See Matt. i. 1. Those who We should take it patiently, and show resemble God, or who manifest a spirit how much the Christian, under the like his. He is the Author of peace (1 consciousness of innocence, can bear. Cot. xiv. 33); and all those who endea-1 Pet. iii. 13-1S. ~For my sake. Be tor to promote peace are like him, and cause you are attached to me; because ae worthy to be called his children. you are Christians. We are not to seek 10. Persecuted. To persecute, means such things. We are not to do things literally to pursue, follow after, as one to offend others; to treat them harshly does a flying enemy. Here it means to or unkindly, and court revilings. We rex, or oppress one, on account of his are not to say or do things, though they religion. They persecute others who may be on the subject of religion, de injure their names, reputation, proper- signed to disgust or offend. But if, in ty, or endanger or take their life, on ac- the faithful endeavor to be Christians, count of their religious opinions. SFor we are reviled, as our Master was, then righteousness' sake. Because they are we are to take it with patience, and to righteous, or are the friends of God. remember that thousands before us have We are not to seek persecution. We been treated in like manner. When are not to provoke it by strange senti- thus reviled, or persecuted, we are to ments or conduct, or by violating the be meek, patient, humble; not angry: laws of civil society, or by modes of not reviling again; but endeavoring to speech that are unnecessarily offensive do good to our persecutors and slan. to others. But if, in the honest effort derers. 2 Tim. ii. 24, 25. In this way to be Christians, and to live the life many have been convinced of the power of Christians, others persecute and and excellence of that religion which revile us, we are to consider this as a they were persecuting and reviling olessing. It is an evidence that we are They have seen that nothing else but the children of God, and that he will Christianity could impart such patience defend us. All that live godly in Christ and meekness to the persecuted; and Jesus shall suffer persecution. 2 Tim. have, by this means, been constrained iii. 12.' Theirs is the kingdom of heaven. to submit themselves to the gospel of They have evidence that they are Chris- Jesus. Long since, it became a pro tians, and shall be brought to heaven. verb, "that the blood of the martyrs is 11. Revile you. Reproach you; call the seed of the church." you by evil and contemptuous names; 12. Rejoice, &c. The reward of such ridicule you because you are Christians. suffering is great. To those who suffe: Thus they said of Jesus, that he was a most, God imparts the highest rewards. Samaritan and had a devil; that he was Hence the crown of martyrdom has mad; and thus they reviled and mock- been thought to be the brightest that ed him on the cross. But being reviled, any of the redeemed shall wear; ano he reviled not again (1 Pet. ii. 23.); and hence many of the early Christians thus being reviled, we should bless sought to become martyrs, and threw (1 Cor. iv. 12.); and thus, though the themselves in the way of their persecu contempt of the world is not in itself tors, that they might be put to death. desirable, yet it is blessed to tread in They literally rejoiced, and leaped for the footsteps of Jesus, to imitate his ex- joy, at the prospect of death for the ample, and even to suffer for his sake. sake of Jesus. Though God does not Phil. i. 29. ~All manner ofevil —falsely. require us to seek persecution, yet all An emphasis should be laid on the word this shows that there is something in falsely in this passage. It is not less- religion to sustain the soul, which the ed to have evil spoken of us if we de- world does not possess. Nothing bui serve it; but if we deserve it not, then the consciousness of innocence, and the we should not consider it as a calamity. presence of God, could aave bonme A. D. 31.1 CHAPTER V. 63 heaven: for so persecuted they the to be cast out, and to be trodder. prophets which were before you. under foot of men. 13 Ye are the salt a of the earth: 14 Ye are the lightb of the world. but if the salt have lost his savour, A city that is set on an hill cannot wherewith shall it be salted 1 it is be hid. thenceforth good for nothing, but 15 Neither do men light a Can. a Mar.9.50. b Ph.2.15. them up in the midst of these trials; of the world often denotes the sun. John and the flame, therefore, kindled to xi. 9. The sun renders objects visible, consume the martyr, has also been a shows their form, their nature, their bright light, showing the truth and beauties, and deformities. The term power of the gospel of Jesus. ~r The light is often applied to religious teachprophets, &c. The holy men who ers See Matt. iv. 16; Luke ii. 32; came to predict future events, and who John i. 4, viii. 12; Isa. xlix. 6. It is were the religious teachers of the Jews. pre-eminently applied to Jesus in these For an account of their persecutions, places, because he is, in the moral see the 11th chapter of the Epistle to world, what the sun is in the natural the Hebrews. world. The apostles, and Christian 13. Ye are the salt of the earth. Salt ministers, and all Christians, are lights renders food pleasant and palatable, and of the world, because they, by their inpreserves from putrefaction. So Chris- structions and examples, show what tians, by their lives and instructions, are God requires, what is the condition of to keep the world from entire moral man, what is the way of duty, peace, corruption. By bringing down, by their and happiness-the way that leads to prayers, the blessing of God, and by heaven. ~T A city that is set on a hill their influence and example, they save &c. Many of the cities of Judea were the world from universalvice and crime. placed on the summits or sides ol ~[ Salt have lost its savour. That is, if mountains. and could be seen from afar. it has become insipid, tasteless. or have This was the case with Jerusalem; and lost its preserving properties. The salt it is said by Maundrell, that near the used in this country is a chemical corm- place where our Saviour is supposed to pound - muriate of soda - and if the have delivered his sermon, there is still saltness were lost, or it were to lose its such a town, called Saphat, anciently savour, there would be nothing remain- Bethesda. This can be seen far and ing. It enters into the very nature of near. Perhaps Jesus pointed to such a the substance. In eastern countries, city, and told his disciples that they however, the salt used was impure, were like it. They were seen from' far. mingled with vegetable and earthy sub- Their actions could not be hid. The stances; so that it mightlose the whole eyes of the world were upon them. of its saltness, and a considerable quan- They must be seen; and as this was the tity of earthy matter remain. This was case, they ought to be holy, harmless, good for nothing except that it was and undefiled. used, as it is said, to place in paths, or 15. Neither do men light a candle, &c. walks, as we use gravel. This kind of Jesus proceeded here to show them salt is common still in that country. It that the very reason why they were en. is found in the earth in veins or layers, lightened was, that others might also and when exposed to the sun and rain, see the light,* and be benefited by it. loses its saltness entirely. Maundrell When men light a candle, they do not says,' I broke a piece of it, of which conceal the light, but place it where ii that part that was exposed to the rain, may be of use. So it is with religion sun, and air, though it had the sparks It is given that we may benefit others. arnd particles of salt, yet it had perfect- It is not to be concealed, but suffered ly lost its savour. The inner part, to show itself, and to shed light on a which was connected to the rock, surrounding wicked world. ~ A butshel retained its savour, as I found by Greek, a measure containing nearly a proof." peck. It denotes any thing, here, thai 14. The light of the world The light might conceal the light. 64 MATTHEU. [A. D. 1dle, and put it under 1 a bushel, 17 Think not that I am come tI but on a candlestick; and it giveth destroy b the law or the c prophets: light unto all that are in the I am not come to destroy, but toa house. fulfil. 16 Let your light so shine before 18 For verily. say unto you, men, that they may see your good Till heaven and earth pass, one jot works, and glorify a your Father or one tittle e shall in no wise pass which is in heaven. from the law, till all be fulfilled. The word, in the original, signifieth a b Matt.3.15. c Is.42.21. d Ps.40.6.8 Sesure containing about a pint less than a e Lu.16.17. pek. _ a 1 Pe.2.12. 16. Let your light so shine, &c. Let 17. Think not that I am come, &c. your holy life, your pure conversation, Our Saviour was just entering on his and your faithful instruction, be every- work. It was important for him to state where seen and known. Always, in what he came to do. By his setting up all societies, in all business, at home to be a teacher in opposition to the and abroad, in prosperity and adver- Scribes and Pharisees, some might sity, let it be seen that you are real charge him with an intention to de. Christians. IT That they may see your stroy their law, and abolish the cus good works. This is not the motive to toms of the nation. He therefore told influence us, simply that we may be seen them that he did not come for that (comp. ch. vi. 1); but that ourheavenly end, but really to fulfil or accomplish Father may be glorified. It is not right what was in the law and the prophets. to do a thing merely to be seen by T To destroy. To abrogate; to deny others, for this is pride and ostentation; their divine authority; to set men free but we are to do it, that, being seen, from the obligation to obey them. God may be honored. The Pharisess T The law. The five books of Moses, acted to be seen of men; true Christians called the law. See Note on Luke act to glorify God, and care little what xxiv. 44. *~ The prophets. The books men may think of them, except as by which the prophets wrote. These two their conduct others may be brought to divisions here seem to comprehend the honor God. ~T Glorify your Father. Old Testament, and Jesus says that he Praise, or honor God, or be led to wor- came not to do away or destroy the ship him. Seeing in your lives the ex- authority of the Old Testament. I But cellency of religion, the power and to fulfil. To complete the design; to purity of the gospel, they may be won fillup what waspredicted; to accomp"sn to be Christians also, and give praise and what was intended in them. The word glory to Godfor his mercy to a lost world. fulfil, also, means sometimes to teach or We learn here, 1. That religion, if inculcate. Col. i. 25. The law of Moses it exist, cannot be concealed. 2. That contained many sacrifices and rites where it is not manifest in the life, it which were designed to shadow forth does not exist. 3. That professors of the Messiah. Heb. ix. These were religion, who live like other men, give fulfilled when he came and offered evidence that they have never been re- himself a sacrifice to God, newed. 4. That to attempt to conceal or hide our Christian knowledge or ex- "A sacrifice of nobler name, perience is to betray our trust, and And richer blood than they." injure the cause of piety, and render our lives useless. And 5. That good The prophets contained many predic actions will be seen, and will lead men tions respecting his coming and death. to honor God. If we have no other These were all to be fulfilled and fully way of doing good —if we are poor, and accomplished by his life and his suffer unlearned, and unknown-yet we may ings. do good by our lives. No sincere and 18. Verily. Truly, certainly. A humble Christian lives in vain. The word of strong affirmation. ~ Till hea. feeblest light at midnight is of use. ven and earth pass. Th's expression'Howfar thislittle candlethrowshis beams! denotes that the law necr should be a sblines a good deed in a naughty world 1" destroyed till it shouiu 1e ull fulfilled A. D.31 CHAPTER V. d4 19 Whosoever therefore shall ments, and shall teach men so, he break one of these least command- shall be called the least in the kingIt is the same as saying, every thing moral law, and cannot be changed. So else may change, the very earth and the laws of the Jews. Those to regu heaven may pass away, but the law of late mere matters of ceremony, and God shall not be destroyed till its whole rites of worship, might be changed. design shall be accomplished. IT One Those requiring love and obedience to iot. The word jot, or yod-' —is the God, and love to men, could not be name of the Hebrew letter I, the changed, and Christ did not attempt smallest letter in the Hebrew alphabet. it. Matt. xix. 19, xxii. 37-39; Luke V One tittle. The Hebrew letters x. 27; Rom. xiii. 9. were written with small points or A third species of law was the judi. apices as in the letter Schin —t or Sin cial, or those regulating courts of jus-t4-which serve to distinguish one tice, contained in the Old Testament letter from another. To change a small These were of the nature of the ceremopoint of one letter, therefore, might nial law, and might also be changed at vary the meaning of a word, and de- pleasure. The judicial law regulated stroy the sense. Hence the Jews were the courts of justice of the Jews. It exceedingly cautious in writing these was adapted to their own civil society. letters, and considered the smallest When the form of the Jewish polity change or omission a reason for de- was changed, this was of course no stroying the whole manuscript when longer binding. The ceremonial law they were transcribing the Old Testa- was fulfilled by the coming of Christ. nent. The expression " one jot or the shadow was lost in the substance'tittle," became proverbial, and means and ceased to be binding. The moral that the smallest part of the law should law was confirmed and unchanged. not be destroyed. 19. Shall break. Shall violate, or The laws of the Jews are commonly disobey. ~ These least commandments. divided into moral, ceremonial, and The Pharisees, it is probable, divided judicial. The moral laws are such as the precepts of the law into lesser and grow out of the nature of things, which greater, teaching that they who violated cannot, therefore, be changed-such as the former were guilty of a trivial the duty of loving God and his crea- offence only. See Matt. xxiii. 23. tures. These cannot be abolished, as Christ teaches that in his kingdom it can never be made right to hate God, they who make this distinction, or or to hate our fellow men. Of this who taught that any laws of God might kind aie the ten commandments; and be violated with impunity, should be these our Saviour has neither abolished called least; while they should be he!l nor superseded. The ceremonial laws in high regard who observed all t'e are such as are appointed to meet cer- laws of God without distinction. ~r Shall tain states of society, or to regulate the be called least. That is, shall be least. religious rites and ceremonies of a peo- See v. 9. The meaning of this passage pie. These can be changed when cir- seems to be this: in the kingdom of cumstances are changed, and yet the heaven, i. e. in the kingdom of the moral law be untouched. A general Messiah, or in the church which he is may command his soldiers to appear about to establish (See Note, Matt. iii sometimes in a red coat, and sometimes 2), he that breaks the least of these in blue, or in yellow. This would be commandments shall be in no esteem a ceremonial law, and might be changed or shall not be regarded as a Vroper as he pleased. The duty of obeying religious teacher. The Pharisees dikim, and of being faithful to his coun- vided the law into greater and lesser try, could not be changed. This is a precepts. They made no small part noral law. A parent might suffer his of it void by their traditions and divibhildren to have fifty different dresses sions. Matt. xxiii. 23, xv. 3 —6. Jesus &t different times, and love them equal- says that in his kingdom all this vain ly in all. The dress is a mere matter division and tradition should cease. of ceremony, and may be changed. The Such divisions and distinctions should child, in all these garments, is bound be a small matter. He that attempted to loe and obey his father. This is a it should be the least of all. Men;* 16 TTIMMATTHEW. [A. D. 31, 4orn of heaven: but whosoever and Pharisees, ye shall in no cass shall do and teach them, the same enter into the kingdom of heaven. shall be called great' in the king- 21 Ye have heard that it was dom of heaven. said 1 by them of old time, C Thou 20 For I say unto you, That shalt not kill; and whosoever shall except your righteousness shall ex- kill shall be in danger of the judgceed b the righteousness of the scribes ment: a l Sa.2.30. b c.23.23-28. Ph.3.9. 1 or, to them. c Ex.20.13. De.5.17. would be engaged in yielding obedi- and making the life holy. ~ The king. snce to all the law of God, without dom of heaven. See ch. iii. 2. Shall any such vain distinctions. ~ Shall be not be a fit subject of his king. calledgreat. He that teaches that all dom here, or saved in the world to the law of God is binding, and that all come. of it should be obeyed, without at- 21. Ye have heard. Or, this is the tempting to specify what is most im- common interpretation among the Jews. portant, shall be a teacher worthy of Jesus proceeds here to comment on is office, shall teach the truth, and some prevailing opinions among the shall be called great. We learn hence, Jews; to show that the righteousness 1. That all the law of God is binding of the scribes and Pharisees was deon Christians. Comp. James ii. 10. fective; and that men needed a better 2. That all the commands of God righteousness, or they could not be should be preached, in their proper saved. He shows what he meant by place, by Christian ministers. 3. That that better righteousness, by showing they who pretend that there are any that the common opinions of the scribes laws of God so small that they need not were erroneous. ~ By them of old time. obey them, are unworthy of his king- This might be translated, to the an dom. And 4. That true piety has re- cients, referring to Moses and the pro. spect to all the commandments of God, phets. But it is more probable that he and keeps them. Ps. cxix. 6. here refers to the interpreters of the law 20. Your righteousness. Your holi- and the prophets. Jesus did not set ness, your views of the nature of right- himself against the law of Moses, but eousness, and your conduct and lives. against the false and pernicious interUnless you are more holy than they pretations of the law prevalent in his are, you cannot be saved. ~ Shall ex- time. IT Thou shalt not kill. See Ex. ceed. Shall excel, or abound more. xx. 13. This literally denotes taking This righteousness was external, and the life of another, with malice, or with was not real holiness. The righteous- intention to murder him. The Jews ness of true Christians is seated in the understood it as meaning no more. Heart, and is therefore genuine. Jesus The comment of our Saviour shows means, that unless they had more real that it was spiritual, and was designed holiness of character than the scribes, to extend to the thoughts and feelings, they could not be saved. ~ The right- as well as the external act. ~ Shall be eousness of the scribes and Pharisees. in danger of. Shall be held guilty, and See Notes on ch. iii. 7. Their righte- be punished by. The law of Moses ousness consisted in outward observan- declared that the murderer should be -es of the ceremonial and traditional put to death. Lev. xxiv. 21. Num..aw. They offered sacrifices, fasted xxxv. 16. It did not say, however, by often, prayed much, were very puncti- whom this should be done, and it was lious about ablutions and tithes and the left to the Jews to organize courts to ceremonies of religion, but neglected have cognizance of such crimes. Deut.'ustice, truth, purity, holiness of heart, xvi. 18. TT The judgment. This was snd did not strive to be pure in their the tribunal that had cognizance of motives before God. See Matt. xxiii. cases of murder, &c. It was a court [3-33. The righteousness that Jesus that sat in each city or town, and con required in his kingdom was purity, sisted commonly of seven members. chastity, honesty, temperance, the fear It was the lowest court among the of God, and the love of man. It is Jews, and from it an appeal might be mure, eternal, reaching the motives, taken to the Sanhedrim. A. ) 31.] CHAPTER V. 6/ 22 But I say unto you, That ther without a cause, a shall be in whosoever i:i angry with his bro- danger of the judgment: and whoa 1 Jno.3.15. 22. But I say unto you. Jesus being dulged, may lead to a more open and God as well as man (John i. 1.), and, dreadful infraction of that law. Childtherefore, being the original giver of ren should learn that to use such words the law, had a right to expound it, or is highly offensive to God, for we must change it as he pleased. Comp. Matt. give an account of every idle word xii. 6. 8. He therefore spoke here and which we speak in the day of judgelsewhere as having authority, and not ment.' In danger of the council. The as the scribes. It may be added here, word translated council, is in the orithat no mere man ever spake as Jesus ginal Sanhedrim, and there can be no did, when explaining or enforcing the doubt that he refers to the Jewish trilaw. He did it as having a right to do bunal of that name. This was instiit; and he that has a right to ordain tuted in the time of the Maccabees, and change laws in the government of probably about 200 years before Christ. God must be himself divine.'I Is an- It was composed of seventy-two judary-without a cause. Anger, or that ges; the high-priest was the presiTeeling which we have when we are dent of this tribunal. The seventy-two injured, and which prompts us to de- members were made up of the chief fend ourselves when in danger, is a priests and elders of the people, and natural feeling, given to us: 1st. As a the scribes. The chief priests were natural expression of our disapproba- such as had discharged the office of the tion of a course of evil conduct; and, high-priest, and those who were the 2d. That we may defend ourselves heads of the twenty-four classes of when suddenly attacked. When ex- priests, who were called in an honocited against sin, it is lawful God is rary way high or chief priests. See angry with the wicked. Jesus looked Matt. ii. 4. T he elders were the princes on the hypocritical Pharisees with an- of the tribes, or heads of the family asger. Mark iii. 5. So it is said, Be ye sociations. It is not to be supposed angry, and sin not. Eph. iv. 26. This that all the elders had a right to a seat anger, or indignation against sin, is not here, but such only as were elected to what our Saviour speaks of here. That the office. The scribes were learned is anger without a cause; that is, un- men of the nation, elected to this trijustly, rashly, hastily, where no offence bunal, being neither of the rank ot had been given or intended. In that priests or elders: This tribunal had case it is evil; and it is a violation of cognizance of the great affairs of the,he sixth commandment, because he nation. Till the time when Judea was'hat hateth his brother is a murderer. subjected to the Romans, it had the I John iii. 15. He has a feeling which power of le and death. It still re-;vould lead him to commit murder, if it tained the power of passing sentence, were fully acted out. ~ His brother. though the Roman magistrate held the By a brother here seems to be meant right of execution. It usually sat in a neighbor, or perhaps any one with Jerusalem, in a room near the temple. whom we may be associated. As all It was before this tribunal that our Sa. men are descended from one Father, viour was tried. It was then assem and are all the creatures of the same bled in the palace of the high-priest. God, so they are all brethren; and so Matt. xxvi. 3-57. John xviii. 24, every man should be regarded and Ir Thou fool. This term expressed treated as a brother. Heb. xi. 16. more than want of wisdom. It was F Raca. This is a Syriac word, expres- expressive of the highest guilt. It had sive of great contempt. It comes from been commonly used to denote those a verb signifying to be empty, vain; who were idolaters (Deut. xxii. 21.); end hence, as a word of contempt, de- and also one who is guilty of great notes senseless, stupid, shallow-brains. crimes. Josh. vii. 15. Ps. xiv. 1. Jesus teaches here that to use such TT Hell fre. The original of this is words is a violation of the sixth corn- "the GEHENNAH of fire." The word mandment. It is a violation of the GEHENNA, commonly translated hell, is PTrit of hat commandment, and if in- made up of two Hebrew words, and 68 MATTHEW. tA D. 31 soever shall say to his brother, 1 cil: but whosoever shall say, Thoi, Raca, shall be in danger of the coun- fool, shall be in danger of hell fire, 1 i.e. vainfellow. 2 Sa.6.20. signifies the valley of Hinnom. This fered children to him, they heated the was formerly a pleasant valley, near to statue within by a great fire, and when Jerusalem, on the south. A small it was burning hot, they put the mise. brook or torrent usually ran through rable child into his arms, where it was this valley, and partly encompassed soon consumed by the heat; and, in he city. This valley the idolatrous order that the cries of the child might syaclites devoted formerly to the horrid not be heard, they made a great noise orship of Moloch. 2 Kings xvi. 3. 2 with drums and other instruments about Chron. xxviii. 3. In that worship, the the idol. These drums were called ancient Jewish writers inform us, that TOPin; and hence a common name of the idol of Moloch was of brass, adorn- the place was TOPHET. Jer. vii. 31, ed with a royal crown, having the head 32 of a calf, and his arms extended, as if The following cut may furnish a to embrace any one. When they of- useful illustration of this idol. _= —- -m —----- -1 After the return of the Jews from treme loathsomeness of the place; the Captivity, this place was held in such filth and putrefaction; the corruption abhorrence, that, by the example of of the atmosphere, and the lurid fires Josiah, (2 Kings xxiii. 10.), it was blazing by day and by night, made it made the place where to throw all the one of the most appalling and terrific dead carcasses and filth of the city; objects with which a Jew was ac, and was not unfrequently the place of quainted. It was called the GEHENNA executions. It became, therefore, ex- of fire; and was the image which our tremely offensive; the sight was ter- Saviour often employed to lenote the rific; the air was polluted and pestilen- future punishment of the wicked. tial; and to preserve it in any manner In this verse it denotes a degree of pure, it was necessary to keep fires suffering higher than the punishment continually burning there. The ex- inflicted bv the rourt of seventy, or the A, D. 31.J CHAPTER V. 69 23 Therefore, if thou bring thy 24 Leave there thy gift before gift ~ to the altar, and there remem- the altar, and go thy way: first be berest that thy brother hath aught reconciled to thy brother, and then against thee, come and offer thy gift. a De.16.16,17. sanhedrim, and the whole verse may worship. They looked not at all to therefore mean,'He that hates his the internal acts of the mind. If a man brother without a cause is guilty of a conformed to the external rites of reli. violation of the sixth commandment, gion, however much envy, and malice, and shall be punished with a severity and secret hatred, he might have, they similar to that inflicted by the court of thought he was doing well. Our Sajudgment. He that shall suffer his viour taught a different doctrine. It passions to transport him to still greater was of more consequence to have the extravagances, and shall make him an heart right, than to perform the outobject of derision and contempt, shall ward act. If therefore, says he, a man be exposed to still severer punishment, has gone so far as to bring his gift to the corresponding to that which the sanhe- very altar, and should remember that drim, or council, inflicts. But he who any one had any thing against him, it shall load his brother with odious ap- was his duty there to leave his offering, pellations and abusive language, shall and go and be reconciled. While a incur the, severest degree of punish- difference of this nature existed, his ment, represented by being burnt alive offering could not be acceptable. Ho in the horrid and awful valley of Hin- was not to wait till the offended brother nom.' should come to him; he was to go and The amount then of this difficult and seek him out, and be reconciled. So important verse is this. The Jews now, the worship of God will not be considered but one crime a violation of acceptible, however well performed exthe sixth commandment, viz., actual ternally, until we are at peace with murder, or wilful, unlawful, taking life. those that we have injured. "To Jesus says that the commandment is obey is better than sacrifice." He that much broader. It relates not only to comes to worship his Maker filled with the external act, but to the feelings and malice, and hatred, and envy, and at words. He specifiet:hree forms of war with his brethren, is a hypocritical such violation. 1st. Tlijust anger. 2d. worshipper, and must meet with God's Anger accompanied with an expression displeasure. God is not deceived; and of contempt. 3d. Anger, with an ex- he will not be mocked. ~, Thy gift. pression not only of contempt, but Thy sacrifice. What thou art about to wickedness. Among the Jews there devote to God as an offering. ~ To the were three degrees of condemnation: altar. The altar was situated in front that by the "judgment," the "coun- of the temple, (see the representation in cil," and the "fire of Hinnom." Jesus following page,) and was the place on says likewise there shall be grades of which sacrifices were made. See Note condemnation for the different ways of on Matt. xxi. 12. To bring a gift to violating the sixth commandment. Not the altar, was expressive of worshiponly murder shall be punished by God; ping God, for this was the way in but anger, and contempt, shall be re- which he was formerly worshipped. garded by him as a violation of the law, I~ Thy brother. Any man, especially and punished according to the offence. any fellow worshipper. Any one of As these offences were not actually the same religious society.'T Hath cognizable before the Jewish tribunals, aught. Is offended, or thinks he has he must mean that they will be punish- been injured by you in any manner.'d hereafter. And all these expressions' First be reconciled. This means to relate to degrees of punishment propor- settle the difficulty; to make proper tionate to crime in the future world- acknowledgment, or satisfaction, for the the world of justice and of wo. injury. If you have wronged him, 23, 24. Therefore, if thou bring the make restitution. If you owe him a gift to the altar. &c. The Pharisees debt which ought to be paid, pay it. were intent only on the external act in If you have injured his character, cont 70 MATTHEW. [A. D. 31. 25 Agree with thine adversary and the judge deliver thee to the quickly, whiles thou art in the way officer, and thou be cast into prison. with him; lest at any time the ad- 26 Verily I say unto thee, Thou versary deliver thee a to the judge, shalt by no means come out thence, a Pr.25.8. Lu.12.58,59. -- - lll~III~lii1I 5 -jflr ll l fess it, and seek pardon. If he is un- trial has taken place, it is your duty, iY der an erroneous impression; if your possible, to come to an agreement. It conduct has been such as to lead him is wrong to carry the contention to a to suspect that you have injured him, court of law. See 1 Cor. vi. 6, 7. The make an explanation. Do all in your consequence of not being reconciled, power, and all you ought to do, to have he expresses in the language of courts. the matter settled. From this we The adversary shall deliver to the learn: 1st. That in order to worship judge, and he to the executioner, and God acceptably, we must do justice to he shall throw you into prison. He our fellow-men. 2d. Our worship will did not mean to say, that this would be not be acceptable, unless we do all we literally the way with God; but thai can to live peaceably with others. 3d. His dealings with those that harbored It is our duty to seek reconciliation with these feelings, and would not be reothers when we have injured them. conciled with their brethren, were re 4th. This should be done before we presented by the punishment inflicted attempt to worship God. 5th. This is by human tribunals. That is, he would often the reason why God does not hold all such as violators of the sixth accept our offerings, and we go empty commandment, and would punish them away from our devotions. We do not accordingly. do what we ought to others; we cherish There is no propriety in the usa improper feelings, or refuse to make sometimes made of this verse, in re proper acknowledgments, and God will garding God as the "adversary" o! not accept such attempts to worship him. the sinner, and urging him to be re25, 26. Agree with thine adversar conciled to God while in the way to quickly. This is still an illustration of judgment. Nor does the phrase " thou the sixth commandment. To be in shalt by no means come out thence till hostility, to' go to law, to be litigious, thou hast paid the uttermost farthing,' is a violation always, on one side or refer to the eternity of future punishthe other, of the law requiring us to ment. It is language taken from courts love our neighbor; and our Saviour of justice, to illustrate the truth that regards it as a violation of the sixth God will punish men according to jus commandment. While you are in the tice, for not being reconciled. It will way with him, says be, that is, while be eternal indeed, but tAis passage does you are going to the court, before the not prove it. I Thine versary A A. D'31.J CHAPTER V. 71 till thou hast paid the uttermost to lust after her, hatih committed farthing. adultery with her already in his 27 Ye have heard that it was said heart. by them of old time, Thou shalt not 29 And if thy right eye 1 offend commit adultery: thee, pluck it out, and cast it from 28 But I say unto you, That thee: for it is profitable for thee whosoever loqketh' on a woman that one of thy members should a Job 31.1. Pr.6.25. 1 or, do cause thee to offend. man that is opposed to us in law. It times an evil passion, or sin in general. here means a creditor; a man who has Mark vii. 21, 22.-" Out of the heart a just claim on us. TT In the way proceedeth an evil eye." In this place, with him. While you are going before as in 2 Peter ii. 14, it is used to denote,he court. Before the trial comes on. strong adulterous passion, unlawful de-' The officer. The executioner; or as sire, and inclination. The right eye and we should say, the sheriff. ~T The ut- hand are mentioned, because they are termost farthing. The last farthing. of most use to us, and denote that, how All that is due. The farthing was a ever strong the passion may be, or diffismall coin used in Judea, equal to two cult to part with, yet that we should do mites. It was equal to about seven it. ~ Shall offend thee. The noun from mills of our money. which the verb " offend," in the origin 27, 28. Ye have heard thou shalt not al, is derived, commonly means a stumcommit adultery. Our Saviour in these bling-block, or a stone placed in the way, verses explains the seventh command- over which one might fall. It also ment. It is probable that the Phari- means a net, or a certain part of a ne, sees had explained this commandment against which, if a bird strikes, it springs as they had the sixth, as extending only the net, and is taken. It comes to sig. to the external act; and that they re- nify, therefore, any thing by which we garded evil thoughts and a wanton ima- fall, or are ensnared; and applied t( gination as of little consequence, or as morals, means any thing by which we not forbidden by the law. Our Sa- fall into sin, or by which we are en viour assures them that the command- snared. The English word offend meanm ment did not regard the external act now, commonly, to displease; to make merely, but the secrets of the heart, and angry; to affront. This is by no meanm the movements of the eye. That they the sense of the word in scripture. I who indulged awanton desire; that they means to cause to fall, or to allure, int, who looked on a woman to increase their sin. The eye does this, when it wan lust, have already, in the sight of God, tonly looks on a woman to lust after her. violated the commandment, and conm- Pluck it out, &c. It cannot be sup mitted asultery in the heart. Such was posed that Christ intended this to bth the guilt of David, whose deep and taken literally. His design was to teacL awful crime fully shows the danger of that the dearest objects, if they caused indulging in evil desires, and in the rov- us to sin, were to be abandoned; that ings of a wanton eye. See 2 Sam. xi. by all sacrifices and self-denials, we Ps. li. See also 2 Pet. ii. 14. So ex- must overcome the evil propensities of ceeding strict and broad is the law of our natures, and resist our wanton ima God! And so heinous in his sight are ginations. Some of the Fathers, how thoughts and feelings, which may be ever, took this commandment literally for ever concealed from the world! Our Saviour several times repeated this 29. Thy right eye. The Hebrews, sentiment. See Matt. xviii. 9. Mark like others, were accustomed to repre- ix. 43-47. See also Col. iii. 5. ~T li sent the affections of the mind by the is profitable for thee. It is better for thee members or parts of the body. Rom. You will be a gainer by it. I One ot ii. 23; vi. 13. Thus the bowels, de- thy membersperish. It is better to deny noted compassion; the heart, affection yourself th e gratification of an evil pasor feeling; the reins, understanding, sion here, however much it may cost secret purpose. An evil eye denotes you, than to go down to hell for ever. sonetlmes env, (Matt. xx. 15.); some- v Thy whole body be east ito hell. Thi 72 MATTHEW. [A, D. 31 perish, and not that thy whole body 32 But I say unto you, that whoshould be east into hell. soever shall put away his wife, 30 And if thy right hand offend saving for the cause of fornication, thee, cut it ofl, and cast it from thee: causeth her to commit adultery: for it is profitable for thee that one and whosoever shall marry her that of thy members should perisn, and is divorced, committeth adultery. not that thy whole body should be 33 Again, ye have heard that it cast into hell. hath been said by them of old time, 31 It hath been said, Whosoever Thou shalt not forswear thyself, d shall put away his wife, let him give but shalt perform unto the Lord her a writing of divorcement; b thine oaths: a Ro.8.13. 1 Cor.9.27. b De.24.1. Je.3.1. c e.19.9. I Co.7.10,11. d Le.19.12. Nu.30 Mar.10.2-9. 2. De.23.23. body with all its unsubdued and vicious original institution, and declared that propensities. This will constitute no whosoever put away his wife hencesmall part of the misery of hell. The forward should be guilty of adultery. sinner will be sent there as he is, with But one offence, he declared, could every evil desire; every unsubdued pro- justify divorce. This is now the law pensity; every wicked and troublesome of God. This was the original institu. passion; and yet with no possibility of tion. This is the only law that is progratification. It constitutes our highest ductive of peace and good morals, and notions of misery, when we think of a the due respect of a wife, and the good man filled with anger, pride, malice, of children. Nor has any man, or seo avarice, envy, and lust, and no oppor- of men, a right to interfere, and declare tunity of gratifying them for ever. This that divorces may be granted for any is all that is necessary to make an eter- other cause. Whosoever, therefore, nal hell. are divorced for any cause except the 31, 32. It hath been said, &c. That single one of adultery, if they marry is, by Moses. Deut. xxiv. 1, 2. The again, are, according to the scriptures, husband was directed, if he put his wife living in adultery. No earthly laws can away, to give her a bill of divorce, that trample down the laws of God, or make is, a certificate of the fact, that she had that right which he has solemnly probeen his wife, and that he had dissolved nounced wrong. the marriage. There was considerable 33. Thou shalt not forswear thyself. difference of opinion among the Jews Christ here proceeds to correct another for what causes the husband was per- false interpretation of the law. The mitted to do this. One of their famous law respecting oaths is found in Lev. schools maintained that it might be done xix. 12, and Deut. xxiii. 23. By those for any cause, however trivial. The laws, men were forbid to perjure themother, that adultery only could justify selves, or to forswear, that is, swear it. The truth was, however, that the falsely. ~ Peiform unto the Lord. Perhusband exercised this right at pleasure; form literally, really, and religiously, that he was judge in the case, and dis- what is promised in an oath. q Thine missed his wife when, and for what oaths. An oath is a solemn affirmation, cause, he chose. And this seems to be or declaration, made with an appeal to agreeable to the law in Deuteronomy. God for the truth of what is affirmed, Our Saviour, in Mark x. 1-12, says and imprecating his vengeance, and re. that this was permitted on account of nouncing his favor, if what is affirmed the hardness of their hearts; but in the is false. A false oath is called perjury; Deginning it was not so. God made a or, as in this place,forswearing. single pair, and ordained marriage for It appears, however, from this paslife. But Moses found the people so sage, as well as from the ancient writmuch hardened, so long accustomed to ings of the Jewish Rabbins, that while the practice, and so rebellious, that, as a they professedly adhered to the law, matter of civil appointment, lie thought they had introduced a number of oaths it best not to attempt any change. Our n common conversation, and oaths which Saviour brought marriage back to its they by no means considered as binding. a. ). 31.] CHAPTER V. 73 34 But I say unto you, Swear 36 Neither shalt thou swear by not at all: ~ neither by heaven; for thy head, because thou canst not it is God's throne: make one hair white or black: 35 Nor by the earth; for it is his 37 But let your communication footstool: neither by Jerusalem; be, Yea, yea; Nay, nay: for whatfor it is b the city of the great soever is more than these, cometh King. of evil. X a e.23.16-22. Ja.5.12. b Re.21.2,10. c Ja.5.12. For example, they would swear by the earth; it is his footstool. Swearing by temple, by the head, by heaven, by the that, therefore, is really swearing by earth. So long as they kept from swear- God. Or, perhaps, it means: 1st. We ing by the name Jehovah, and so long as have no right to pledge, or swear by, they observed the oaths publicly taken, what belongs to God; and, 2d. That they seemed to consider all others as oaths by inanimate objects are unmean. allowable, and allowedly broken. This ing, and wicked. If they are real oaths, s the abuse which Christ wished to cor- they are by a living Being, who has ect. It was the practice of swearing in power to take vengeance. A footstool'ommon conversation, and especially is that on which the feet rest when sittwearing by created things. To do this, ting. The term is applied to the earth,:e said that they were mistaken in their to denote how lowly and humble an obviews of the sacredness of such oaths. ject it is when compared with God. They were very closely connected with - Jerusalem. Ch. ii. 1.'I City of the God; and to trifle with them, was a Great King. That is of God; called species of trifling with God. Heaven the Great King, because he was the is his throne; the earth his footstool; King of the Israelites, and Jerusalem Jerus.lem hi, peculiar abode; the head was the capital of the nation, and the was made by him, and was so much place where he was peculiarly honored under his control, that we could not as King. make one hair white or black. To 36. Thy head. This was a common swear by these things, therefore, was to oath. The Gentiles also many of them treat irreverently objects created by used this oath. To swear by the head God; and could not be without guilt. was the same as to swear by the life; Our Saviour here evidently had no re- or to say, I will forfeit my life if what I ference to judicial oaths, or oaths taken say is not true. God is the author of in a court of justice. It was merely the the life, and to swear by that, therefore, foolish and wicked habit of swearing in is the same as to swear by him.' One private conversation; of swearing on hair, &c. You have no control or right every occasion, and by every thing, that over your own life. You cannot even he condemned. This he does condemn change one single hair. God has all tn a most unqualified manner. He him- that control; and it is therefore improself, however, did not refuse to take an per and profane to pledge what is God's oath in a court of law. Matt. xxvi. 63, gift and God's property; and it is the 64. So Paul often called God to wit- same as swearing by God himself. ness his sincerity, which is all that is 37. Your communication. Yourword; meant by an oath. SeeRom. i. 9;ix. 1.what you say. ~ Be, yea. Yes. This Gal. i. 20. Heb. vi. 16. Oaths were, does not mean that we should always moreover, prescribed in the law of Mo- use the word yea, for it might as well ses, and Christ did not come to repeal have been translated yes. But it means those laws. See Exod. xxii. 11. Lev. that we should simply affirm, or declare v. 1. Num. v. 19. Deut. xxix. 12. 14. that a thing is so. inore than these. 34, 35. Swear not at all. That. is; More than these affirmations. Profane in the manner which he proceeds to oaths come of evil. fT Cometh of evil. specify. Swear not in any of the com- Is evil. Proceeds from some evil dismon and profane ways customary at position or purpose. And from this we that time. IrBy heaven; for it isGod's may learn: 1st. That profane swear. throne. To swear by that was, if it ing is always the evidence of a depraved neant any thing, to swear by Him that heart. To trifle with the name of God, iitteth thereon. Matt. xxiii. 22. I The or with any of his works, is itself mast 7 74 MATTHEW. [A. D. 31 38 Ye have heard that it hath 40 And if any man will sue thee been said, An a eye for an eye, and at the law, and take away thy coat, a tooth for a tooth: let him have thy cloak also. 39 But I say unto you, b that ye 41 And whosoever shall compe! resist not evil: but whosoever shall thee to go a mile, go with him smite thee c on the right cheek, turn twain. to him the other also. in Ex.21.24. b Pr.20.22; 24.29. Ro.12.17-19. c Is.50.6. decided proof of depravity. 2d. That the sight of God. 5th. God will noa no man is believed any sooner in com- hold the profane swearer guiltless.snon conversation because he swears to Wantonly to profane his name; to cali a thing. When we hear a man swear his vengeance down; to curse him on to a thing, it is pretty good evidence that his throne; to invoke damnation, is he knows what he is saying to be false, perhaps of all offences the most awful. and we should be on our guard. He And there is not in the universe more that will break the third commandment, cause of amazement at his forbearance, will not hesitate to break the ninth also. than that God does not rise in venge And this explains the fact that profane ance, and smite the profane swearer at swearers are seldom believed. The once to hell. Verily, in a world like man who is always believed, is he whose this, where his name is profaned every character is beyond suspicion in all day, and hour, and moment, by thouthings; who obeys all the laws of God; sands, God shows that he is slow to and whose simple declaration therefore anger; and that his mercy is without is enough. A man that is truly a Chris- bounds! tian, and leads a Christian life, does not 38-41. An eyeforan eye, &c. Thi need oaths and profaneness to make command is found in Ex. xxi. 24. Lev. him believed. 3d. It is no mark of a xxiv. 20, and Deut. xix. 21. In these gentleman to swear. The most worth- places it was given as a rule to regulate less and vile; the refuse of mankind; the decisions of judges. They were too the drunkard and the prostitute, swear take eye for eye, and tooth for tooth, as well as the best dressed and educated and to inflict burning for burning. As Tentleman. No particular endowments ajudicial rule, it is not unjust. Christ,re requis te to give a finish to the art finds no fault with the rule as applied to of cursing The basest andmeanest of magistrates, and does not take upon mankind swear with as much tact and himself to repeal it. But, instead of skill as the most refined; and he that confining it to magistrates, the Jews wishes to degrade himself to the very had extended it to private conduct, and lowest level of pollution and shame, made it the rule by which to take reshould learn to be a common swearer. venge. They considered themselves Any man has talents enough to learn to justified by this rule to inflict the same curse God, and his fellow men, and injury on others that they had received. to pray-for every man who swears, Against this our Saviour remonstrates. prays-that God would sink him and He declares that the law had no referothers into hell. No profane man knows ence to private revenge; that it was but that God will hear his prayer, and given only to regulate the magistrate; send him to the regions of wo. 4th. and that their private conduct was to be Profaneness does no man any'good. regulated by different principles. No man is the richer, or wiser, or hap- The general principle which he laid pier for it. It helps no one's education, down was, that we are not to resist evil; or manners. It commends no one to that is, as it is in the Greek, not to sel any society. The profane man must be, ourselves against an evil person who is of course, shut out from female society; injuring us. But even this general diand no refined intercourse can consist rection is not to be pressed too strictly. with it. It is disgusting to the refined; Christ did not intend to teach that we abominable to the good; insulting to are to see our families murdered, or be Lhose with whom we associate; degrad- murdered ourselves, rather than to Mng to the mind; unprofitable, needless, make resistance. The law of nature, and injurious, in society and awful in and all laws, human and divine, haie A.. D. 31.] CHAPTER V.;ustified self-defenoe, when life is in many broad, and wrapped around the anger. It cannot surely be the inten- body, and thrown off wheIn labor was tion to teach that a father should sit by performed. This was the garment cooily, and see his family butchered by which is said to have been without seam savages, and not be allowed to defend woven throughout. John xix. 23. If. them. Neither natural nor revealed said Christ, an adversary wished to obreligion ever did, or ever can, teach this tain, at law, one of these ~garments, doctrine. Cur Saviour immediately ex- rather than contend with him, let him plains what he means by it. Had he have the other also. A reference to intended to refer it to a case where life various articles of apparel occurs freis in danger, he would most surely have quently in the New Testament, and it mencioned it. Such a case was far is desirable to have a correct view of more worthy of statement than those the ancient mode of dress, in order to which he did mention. A doctrine so a correct understanding of the Bible. unusual, so unlike all that the world The Asiatic modes of dress are nearly had believed, and that the best men had the same from age to age, and hence it acted on, deserved to be formally stated. is not difficult to illustrate the passages Instead of doing this, however, he con- where such a reference occurs. The fines himself to smaller matters, -to ordinary dress consisted of the inner things of comparatively trivial interest, garfn-nt, the outer garment, the girdle, and says, that in these we had better and the sandals. In regard to the take wrong than to enter into strife and sandals, See Note on ch. iii. 11. The lawsuits. The first case is where we following cuts will give a sufficiently are smitten on the cheek. Rather than accurate representation of the more contend and fight, we should take it simple and usual modes in which the patiently, and turn the other cheek.' garments were worn.'his does not, however, prevent our remonstrating firmly, yet mildly, on the injustice of the thing, aIld insisting that justice should be done us, as is evident from the example of the Saviour himself. See John xviii. 23. The second eil mentioned is where a man is litigiols, and determined to take all the advantage the law can give him; fol- lowing us with vexatious and expensive lawsuits. Our Saviour directs us, rather than to imitate him-rather than to contend with a revengeful spirit in courts of justice, and to perpetual broils-to take a trifling injury, and yield to him. $ This is merely a question about property, and not about conscience and life. "Coat." The Jews wore two prin- = cipal garments, an interior and an exterior. The interior, here called the The following cuts will also show " coat," or the tunic, was made com- the usual form and use of the girdle. monly of linen, and encircled the whole In the girdle was the place of the purse body, extending down to the knees. (Matt. x. 9), and to it the sword and Sometimes beneath this garment, as in dirk were commonly attached. Comn-:he case of the priests, there was ano- pare 2 Sam. xx. 8. In modern times, ther garment corresponding to panta- the pistols are also fastened to the girloons. The coat, or tunic, was extend- dle. It is the common place for the ed to the neck, and had long or short handkerchief, smoking materials, inkSleeves. Over this was commonly horn, and in general the implements of worn an upper garment, here called one's profession. The girdle served to "cloak," or mantle. It was made confine the loose flowing robe, or outer commonly nearly square, of different garment, to the body. It held the sizes, five or six cubits long, and as garment when it was tacked up, as ii -d MATTHEW. [A.D. 31 42 Give to him that asketh borrow of thee turn not thou' khee, and, from him that would away. a De.15.7,11. was usually m walking, or in labor. and watchfulness; and to loose the loins, Thence to gird up the loins became a denoted the giving way to repose and significant figurative expression, denot- indolence. 2 Kings iv. 29. Job xxxviii ng readiness for service, activity, labor, 3. Isa. v. 27. Luke xii. 35. John xxi. 7 Wrhosoever shall compel thee to go a with other objects of justice and charity. mile. The word translated shall compel, It is seldom, perhaps never, good to's of Persian origin. Post-offices were give to a man that is able to work. 2 then unknown. In order that the royal Thes. iii. 10. To give to such is to en commands might be delivered with courage laziness, and to support the safety and despatch in different parts of idle at the expense of the industrious. the empire, Cyrus stationed horsemen If such a man is indeed hungry, feed at proper intervals on all the great pub- him; if he wants any thing farther, lic highways. One of those delivered give him employment. If a widow, the message to another, and intelligence an orphan, a man of misfortune, or a was thus rapidly and safely communi- man infirm, lame, or sick, is at your cated. These heralds were permittedto door, never send them away empty. compel any person, or to press any horse, See Heb. xiii. 2. Matt. xxv. 35-45. boat, ship, or other vehicle that they So of a poor and needy friend that might need, for the quick transmission wishes to borrow. We are not to turn 9f the king's commandments. It was away, or deny him. This deserves,:o this custom that our Saviour refers. however, some limitation. It must be Rather, says he, than resist a public done in consistency with other duties. authority, requiring your attendance and To lend to every worthless man, would aid for a certain distance, go peaceably be to throw away owr property, encoutwice the distance. ~ A mile. A rage laziness and crime, and ruin our Roman mile was a thousand paces. families. It should be done consistent- Twain. Two. ly, and of this every man is to be the 42. Give to him that asketh thee. This judge. Perhaps our Saviour meant to is the general rule. It is better to give teach that where there was a deserving sometimes to an undeserving person, friend or brother in want, we should than to turn away one really necessitous. lend to him, without uisury, and without It is good to be in the habit of giving. standing much about the security. At the same time, the rule must be in- 43. Ye have heard that it hath been terpreted so as to be consistent with our said, Thou shalt love thy neighbor, and duty to our families (1 Tim. v. 8), and hate thinte enemy. The command to A.D.31.J CHAPTER V. 7) 43 Ye have heard that it hath 45 That ye may be the children been said, a Thou shalt love thy of your Father which is in heaven: neighbour, and hate thine enemy: for he maketh his sun to rise.' on 44 But I sayr unto you, Love b the evil and on the good, and send. your enemies, bless them that curse eth rain on the just and on the you, do good to them that hate you, unjust. and prayc for them which despite- 46 For if ye love them which fully use you and persecute you; love you, what reward have ye a e.23.6. b Ro.12.14,20. c Lu.23.34. Ac. d Job 25.3. lovs our neighbor was a law of God. Not to curse again, or to slander, but Lev. xix. 18. That we must, therefore, to speak of those things which we can hate our enemy, was an inference commend in an enemy; or if there is drawn from it, by the Jews. They nothing that we can commend, to say supposed that if we loved the one, we nothing about him. The word bless, must, of course, hate the other. They spoken of God, means to regard with were total strangers to that great, pe- favor, or to confer benefits, as when culiar law of religion which requires us God is said to bless his people. When to love both. A neighbor is literally we speak of our blessing God, it means one that lives near to us; then, one to praise him, or give thanks to him. that is near to us by acts of kindness When we speak of blessing men, it and friendship. This is its meaning unites the two meanings, and signifies here. See also Luke x. 36. to confer favor, to thank, or to speak 44. Love your enemies. There are well of. ~ Despitefully use you. The two kinds of love, involving the same word thus translated, means, first, to general feeling, or springing from the injure by prosecution in law; then, same fountain of good-will to all man- wantonly and unjustly to accuse, and kind, but differing still so far as to ad- to injure in any way. This seems to mit of separation in idea. The one is be its meaning here. Persecute. See that feeling by which we approve of the ch. v. 10. conduct of another, commonly called the 45. That ye may be the children of love of complacency; the other, by which your Father. In Greek, the sons oe we wish well to the person of another, your Father. The word son has a va though we cannot approve his conduct. iety of significations. See Note on This is the love of benevolence; and this Matt. i. 1. Christians were called the love we are to bear towards our ene- sons or children of God in several ol mies. It is impossible to love the con- these senses: as his offspring; as adopt. duct of a man that curses and reviles ed; as his disciples; as imitators of us, and injures our person or property, him. In this passage, the word is used or that violates all the laws of God; because, in doing good to enemies, they but though we may hate his conduct, resemble God. He makes his sun to and feel deeply that we are affected by rise on the evil and good, and sends it, yet we may still wish well to the rain, without distinction, on the just person; we may pity his madness and and unjust. So his people should show folly; we may speak kindly of him, that they imitate or resemble him, o0 and o him; we may not return evil for possess his spirit, by doing good in a evil; we may aid him in the time of similar way. trial; and seek to do him good here, 46. What reward haveye. The word and to promote his eternal welfare here- reward seems to be used in the sense alter. Rom. xii. 17-20. This seems to of deserving of praise, or reward. Ii be wlhat is meant by loving our ene- you only love those that love you, you 1mes; and this is a peculiar law of are selfish, vou are not disinterested; it Christianity, and the highest possible is not genuine love for the character, test of piety, and probably the most but love for the benefit; and you de difficult of all duties to be performed. serve no commendation. The verN ~ Bless them that curse you. The word publicans would do the same. ~ Tlh bless bere means to speak well of or to. publicans. The publicans were tay'y P 78 MATTHE \. [A. A.D. 31, do.ot even the publicans the thren only, what do ye more than same? others? do not even the publicans so? 47 And if ye salute your bre- 48 Be ye therefore perfect, a Ge.17.1. De.18.13. Lu.6.36,40. Col.128. gatherers. Judea was a province of place, but uniformly. He was consist. the Roman empire. The Jews bore ent everywhere. This is the meaning this foreign yoke with great impatience, in Matthew. Be not religious merely and paid their taxes with great reluc- in loving your friends and neighbors, tance. It happened, therefore, that but let your piety be shown in loving those who were appointed to collect your enemies; be perfect; imitate taxes were objects of great detestation. God; let the piety be complete, and They were beside, men who would be proportionate, and regular. This every eupuosed to execute their office at all Christian may be; this every Christian hazards; men who were willing to en- must be. gage in an odious and hated employmnent; men often of abandoned cha- EMARn S ON CIAPTER V. racters, oppressive in their exactions, 1st. The gospel pronounces blessings and dissolute in their lives. By the on things far different from what the Jews they were associated in character world has thought to be a source o' with thieves, and adulterers, and those happiness. Men suppose that happiwhowere profane, and dissolute. Christ ness is to be found in mirth, in wealth, says that even these wretched men in honor, in esteem, in freedom from would love their benefactors. persecution. Christ says that it is to 47. And if ye salute your brethren, be sought in the reverse. Often men &c. The word salute here means to are most happy in poverty, in sickness, show the customary tokens of civility, in persecution, when supported by the or to treat with the common marks of presence and promises of a merciful friendship. See Note, Luke x. 4. He God. And if God appoints our station says that the worst men, the very pub- there, we should submit to it, and learn licans, would do this. Christians should therewith to be content. do more; they should show that they 2d. We may see the evil of anger. had a different spirit; they should treat It is a species of murder. If secretly their enemies as well as wicked men cherished, or exhibited by contempt did theirfriends. This should be done: and injury, it must bring down the dis1st. Because it is right; it is the only pleasure of God. It is a source of misreally amiable spirit; and, 2d. We ery. True enjoyment is found in should show that religion is not selfish, meekness, peace, calmness, and benevand is superior to all other principles of olence. In such a firmness, and steaaction. diness, and dependence on God, as to 48. Be ye therefore perfect. He con- keep the soul unruffled in the midst of cludes this part of the discourse by provocation, is happiness. Such was commanding his disciples to be perfect. Christ. This word commonly means finished, 3d. We see the evil of indelicacy ol complete, pure, holy. Originally it is feeling and sentiment, and the extreme applied to a piece of mechanism, as a strictness and severity of the law remachine that is complete in its parts. specting the intercourse of tne sexes Applied to men, it refers to complete- (v. 28). And yet what law is more freness of parts, or perfection, where no quently violated? By obscene anecpart is defective or wanting. Thus, dotes and tales; by songs and jibes Job (i. 1.)is said to be perfect; that is, by double meanings and innuendoes; not holy as God, or sinless-for fault is by looks and gestures; by conversaafterwards found with him (Job ix. 20; tion, and obscene books and pictures, xlii. 6); but his piety was proportionate this law of our Saviour is perpetually -had a completeness of parts-was violated. If there is any one sentiment consistent and regular. He exhibited of most value for the comfc it, the chahis religion as a prince, a father, an in- racter, the virtuous sociability, of the dividual, a benefactor of the poor. He young -one that will shed the greatest was not merely a pious man in one charm over society, and make it the A. D. 31.] CHAPTER V1. 7B even as your Fatihr which is in of them: otherwise ye have no rs heaven is perfect. ward 2 of your Father which is in CHAPTER VI. heaven. T AKE heed that ye do not your 2 Therefore when thou doest 1 alms before men, to be seen thine alms, 3 do not sound a trum 1 w, righteousness, Ps.112.9. 2or, with. s or, cause a trumpet to be sounded most pure-it is that which inculcates that can do this need not doubt that he perfect delicacy and purity in the inter- is a Christian. He has caught the very course of the sexes. Virtue of any spirit of the Saviour, and he must inhent Kind never blooms when this is not eternal life. cherished. Modesty and purity once CHAPTER VI. gone, every flower that would diffuse 1. Alms. Liberality to the poor ana ts fragrance over life, withers and dies needy. Any thing given to them to with it. There is no one sin that so supply their wants. Our Saviour, here, withers and blights every virtue; none does not positively command his disci. that so enfeebles and prostrates every pies to aid the poor, but supposes thai ennobling feeling of the soul, as to in- they would do it of course, and gives dulge in a life of impurity. How should them direction how to do it. It is the purity dwell in the heart; breathe from nature of religion to help those who are the lips; kindle in the eye; live in the really poor and needy; and a real imagination; and dwell in the inter- Christian does not wait to be commandcourse of all the young! An eternal, ed to do it, but only asks the opportuavenging God is near to every wanton nity. See Gal. ii. 10; James i. 27; thought; marks every eye that kindles Luke xix. 8. ~ Before men, &c. Oui with impure desire; rolls the thun- Lord does not forbid us to give alms der of justice over every polluted soul; before men always, but only forbids and is preparing wo for every violator our doing it to be seen of them, for the of the laws of purity and chastity. Prov. purposes of ostentation, and to seek vii. 22, 23; v. 5: ii. 18. their praise. To a person who is dis4th. Revenge is equally forbidden. posed to do good from a right motive, Persecution, slander, wilful prosecu- it matters little whether it be in public tion, anger, personal abuse, duelling, or in private. The only thing that ren suicide, murder, are all violations of the ders it even desirable that our good law of God, and all must call down his deeds should be seen is, that God may vengeance. be glorified. See ch. v. 16. ~ Other. 5th. We are bound to love our ene- wise. If your only motive for doing it mies. This is a law of Christianity, is to be seen of men, God will not re original and peculiar. No system but ward you. Take heed not to do it to this has required it, and no act of Chris- be seen, otherwise God will not reward tian piety is more difficult. None shows you. more the power of the grace of God; 2. Do not sound a trumpet before thee none is more ornamental to the charac- as the hypocrites do. The word hypo, ter; none more like God; and none crite is taken from stage-players, who furnishes better evidence of piety. He act the part of others, or speak not their that can meet a man kindly who is own sentiments, but the sentiments oJ seeking his hurt; who can speak well others. It means here, and in the New of one that is perpetually slandering and Testament generally, those who discursing him; that can pray for a man semble or hide their real sentiments, and that abuses, injures, and wounds him; assume or express other feelings than and that can seek heaven for him that their own-those who, for purposes of wishes his damnation; is in the way to ostentation, or gain, or applause, put on life. This is religion, beautiful as its the appearance of religion. It is proba native skies; pure like its Source; kind ble that such persons, when they were like its Author; fresh like the dews of about to bestow alms, caused a trumpet the morning; clear and diffusive like to be sounded, professedly to call the the beams of the rising sun; and holy poor together to receive it, but really to like the feelings and words that come call the people to attend to it; or perFyom the bosom of the Son of God. He aaps it may mean that they should not 98 MATTHEW. [A. D. 31 oet before thee, as the hypocrites do in secret, himself shall reward in the synagogues and in the streets, thee openly. that they may have glory of men. 5 And when thou prayest, thoe Verily I say unto you They have shalt not be as the hypocrites are; their reward. for they love to pray standing im 3 But when thou doest alms, let the synagogues and in the corners not thy left hand know what thy of the streets, that they may be seen right hand doeth: of men. Verily I,say unto you 4 That thine alms may be in se- they have their reward. b'.et and thy Father, which seeth 6 But thou, when thou prayes a Lu.8.17; 14.14. b Pr.16.5. Ja.4.6. make a great noise about it, like sound- worship of that name, but places where ing a trumpet. I In the synagogues. many were accustomed to assembleThe word synagogue commonly means near the markets, or courts, where they the place of assembling for religious could be seen of many. Our Lord eviworship known by that name. Note, dently could not mean to condemn Mutt. iv. 23. It might mean, however, prayers in the synagogues. It might any collection of people for any purpose. be said that he condemned ostentatious And it is not improbable that it has that prayer there, while they neglected secret meaning here. It does not appear that prayer; but this does not appear to be they made a noise in bestowing charity his design. The Jews were much in in the synagogues, or that it was con- the habit of praying in public places. monly bestowed there; but it was pro- At certain times of the day they always bably done on occasion of any great offered their prayers. Wherever they 2ssemblae, in any place of concourse, were, they suspended their employand at the corners of the streets, where. ment, and paid their devotions. This it could be seen by many. I They is also practised now everywhere by have their reward. That is, they obtain the Mohammedans, and in many places the applause they seek, the reputation by the Roman Catholics. It seems, of being charitable; and as this ap- also, that they sought publicity, and re plause was all they wished, there is of garded it as proof of great piety. course no further reward to be looked 6. Enter into thy closet. Every Jewfor or obtained. ish house had a place for secret devo3, 4. Let not thy left hand know, &c. tion. The roofs of their houses were This is a proverbial expressionf signify- flat places for walking, conversation, ing that the action should be done as and meditation, in the cool of the even secretly as possible. The Hebrews ing." See- Note, Matt. ix. 2. Over the often attribute actions to members.which porch, or entrance of the house, was, properly belong to persons. The en- -:owever, a small room of the size of couragement for doing this is, that it;:the porch, raised a story above the rest will be pleasing to God; that he will of the house, expressly appropriated for see the act, however secret it may be, the place of retirement. Here, in seand will openly reward it. If the re- crecy and solitude, the pious Jew mighl ward is not greater in this life, it will be offer his prayers, unseenby any but the in the life to come. In multitudes of Searcher of hearts.: To this place, or eases, however, alms given to the poor to some similar: place, our Saviour diare "lent to the Lord" (Prov. xix. 17), rected his disciples to repair when they and will be repaid in this life. Rarely, wished to hold communion with God. perhaps never, has it been found that This is the place commonly mentioned the man who is liberal to the poor, has in the New Testament as the uppe? ever suffered by it in his worldly cir- room, or the place for secret prayer. eumstances. The meaning of the Saviour is, that 5. Andwher. thouprayest, &c. Hypo- there should be some place where we erites manifested the same spirit about may be'in secret-where we may be prayer as alms-giving; it was done in alonewithGod. Thereshouldbesome public places. The word synagogues, place to which we may-resort where no here, clearly means, not the place of ear will hear as but His ear, and no eve ,. D. 31.] CHAPTER VI. 83 enter into thycloset, and, whenthou Father, which seeth in secret, hast shut thy door, pray to thy shall reward thee openly. Father which is in secret; and thy a Ps.34.15. Is.65.24. can see us but His eye. Unless there is religion has spread. (3.) The periodA such a place, secret prayer will not be are so numerous, and the seasons foi long or strictly maintained. It is often secret prayer vary so much, that it said that we have no such place, and would not be easy to fix rules when this,an secure none. We are away from should be done. Yet without giving home; we are travelling; we are among rules - where the Saviour has given strangers; we are in stages and steam- none-we may suggest the following as boats, and how can we find such places times when secret prayer is proper. of retirement? I answer, the desire to 1. In the morning. Nothing can be pray, and the love of prayer, will create more appropriate when we have been such places in abundance. The Saviour preserved through the night, and when had all the difficulties which we can we are about to enter upon the duties have, but yet he lived in the practice of and dangers of another day, than to secret prayer. To be alone he rose up render him thanks, and to commit our" a great while before day," and went selves to his fatherly care. 2. In the into a solitary place and prayed. With evening. When the day has closedhim a grove, a mountain, a garden, fur- what more natural than to render thanks dished such a place, and though a tra- and to implore forgiveness for what we veller, and among strangers, and with- have said or done amiss, and to pray fo? out a house, he lived in the habit of se- a blessing on the labors of the day; and cret prayer. What excuse have they when about to lie down again to sleep, who have a home, and who spend the not knowing but it may be our lasi precious hours of the morning in sleep, sleep, and that we may awake in eterand who will practise no self-denial that nity, what more proper than to corn they maybe alone with God? 0 Chris- mend ourselves to the care of him tian, thy Saviour would have broken in "who never slumbers nor sleeps." upon these hours, and would have trod 3. We should pray in times of embal his solitary way to the mountain or the rassment and perplexity. Such times grove that he might pray. He did do occur in every man's life, and it is then it. He did it to pray for thee, too indo- a privilege and a duty to go to God and lent and too unconcerned about thy seek his direction. In the mo t difficult own salvation and that of the world, to and embarrassed time of the American practise the least self-denial in order to revolution, Washington was s:.en to re commune with God! How can reli- tire daily to a grove in the vicinity of gion live thus? How can such a soul the camp at Valley Forge. Curiosity be saved? led a man to observe h-m on oile occaThe Saviour does not specify the sion, and the father of his country was times when we should pray in secret. seen oa his knees supplicating the God He does not say how often it should be of hosts in prayer. Who can tell how done. The reasons may have been much the liberty of this nation is owing (1.) That he designed that his religion to the answer to the secret prayer oJ should be voluntary-and there is not a Washington? 4. We should pray whet better test of true piety than a disposi- we are beset with strong temptations tion to engage often in secret prayer. So the Saviour prayed in the garden o4 He designed to leave it to his people to Gethsemane (comp. Heb. v. 7, 8), and show attachment to him by coming to so we should pray when we are tempted God often-and as often as they chose. 5. We should pray when the Spirit.2.) An attempt to specify the times prompts us to pray; when we feel just then this should be done would tend to like praying; when nothing can satisfy make religion formal and heartless. the soul but prayer. Such times occur Mohammed undertook to regulate this, in the life of every Christian-and they and the consequence is a cold and for- are " spring-times" of piety —favorable nial prostration at the appointed hqurs gales to waft us on to heaven. Pray er oi prayer all over the land where his to the Christ:an, at such timne, is ijus as 82 MATTHEIW. LA. D. 31 7 But when ye pray, use not them: for your Father knoweth vain repetitions, a.s the heathen what things ye have need of, before do: for they think that they shall ye ask him he heard for b their much speaking. 9 After this manner therefore 8 Be not ye therefore like unto pray ye: Our d Father e which art a Ec.5.2. b 1 K.18.26,&c. c Lu.12.30. Jno.16.23-27. d Lu.ll.2,&a e Ro.8.15. eongenial as conversation with a friend then do. The original word is one com wlhn the bosom is filled with love; as monly translated Gentile. The world the society of father, mother, sister, was divided into two parts, the Jews child, is, when the heart glows with at- and the Gentiles; that is, in the origitachment; as the strains of sweet mu- nal, the "nations," the nations destixic are to the ear best attuned to the love tute of the true religion. of harmony; as the most exquisite poet- Christ does not fix the length of our ry is to the heart enamoured with the prayers. He says that they should not muses, and as the most delicious ban- repeat the same thing, as though God quet is to the hungry. Prayer, then, did not hear. And it is not improbable is the element of being; the breath; the that he intended to condemn the pracvital air; and then the Christian must tice of long prayers. His own supplicaand should pray. He is the most emi- tions were remarkably short. nent Christian who is most favored with 9-13. This passage contains the such strong emotions urging him to Lord'sprayer, a composition unequalled prayer. The heart is then full. The for comprehensiveness and for beauty. soul is tender. The sun of glory shines It is supposed that some of these peti. with unusual splendor. No cloud in- tions were taken from those in common tervenes. The Christian rises from the use among the Jews. Indeed, some of earth, and pants for glory. Then we them are still to be found in Jewish may go alone with God. We may enter writings, but they did not exist in this the closet, and breathe forth our warm beautiful combination. This prayer is desires into the ever-open ear of God, given as a model. It is designed to exand he who sees in secret will reward press the manner in which we are to us openly. IT In secret. Who is un- pray, evidently not the precise words seen. I TW7ho seeth in secret. Who or petitions which we are to use. The sees what the human eye cannot see; substance of the prayer is recorded by who sees the secret real designs and de- Luke, ch. xi. 2, 3, 4. It, however, valces of the heart. Prayer should al- ries from the form given in Matthew, ways be offered, remembering that God showing that he intended not to prescribe is acquainted with our real desires; and this as a form of prayer to be used althat it is those real desires, and not the ways, but to express the substance of words of prayer, that he will answer. our petitions, to specify to his disciples 7. Use not vain repetitions. The what petitions it would be proper to preariginal word here is supposed to be de- sent to God. That he did not intend to:ved from the name of a Greek poet, prescribe this as a form to be invariably vho made long and weary verses, de- used is farther evident from the fact that claring, by many forms and endless re- there is no proof that either he or his petitions, the same sentiment. Hence disciples ever used exactly this form of it means to repeat a thing often, to say prayer, but clear evidence that they the same thing in different words, or to prayed often in other language. See repeat the same words, as though God Matt. xxvi. 39-42, 44; Luke xxii. 42; did not hear at first. An example of John xvii.; Acts i. 24. this ve have in 1 Kings xviii. 26: " They 9. Our Father. God is called a Fa called on Baal from morning until noon, ther, 1st, as he is the Creator and the saying, 0 Ba1d, hear us t'* ~ The hea- Great Parent of all; 2d. the Preserver of the human family and the Provider *The following is a specimen of the vain re-for their wants, ch. v.45, vi. 32; 3d. in fctitiins of the Romans: "Pious Antonine, a peculiar sense the Father of those the Gods preserve thee. Gentle Antonine, the who are adopted into his family, who gods preserve thee Gentle Antoninefidence in him ho are te f i.selsve thee.' put confidence in him.'ho are true fUL. A.D 31.] CHAPTER VI. 9 in a heaven, hallowed be b thy 11 Give tis this ilay (rur daily name: bread: 10 Thy kingdom c come: thy 12 And forgive us our debts, will be done, in earth a as it is in as we forgive our debtors: heaven: a Ps.115.3. b Ps.111.9; 139.20. c c 16.28. ePr.30.8. Is.33.16. fc.18.21-35. Lu.7.40Re.11.15. d Ps.]03.20,21. 48. lowers of Christ, and made heirs of 11. Give usthisday,&c. The word life. Rom. viii. 14,15, 16, 17. Hal- bread, here, denotes, doubtless, every lowed be thyname. The word hallowed thing necessary to sustain life. Matt. means to render or pronounce holy. iv. 4; Deut. viii. 3. This petition imGod's name is essentially holy and the plies our dependence on God for the meaning of this petition is,'Let thy supply of our wants. As we are de name be celebrated, and venerated, and pendent on him one day as much as an esteemed as holy, every where, and re- other, it was evidently the intention of ceive of all men proper honors.' It is our Saviour that prayer should be offered thus the expression of a wish or desire, every day. This is, moreover, ex. on the part of the worshipper, that the pressed in the plural number-give us; name of God, or God himself, should be It is evidently, therefore, intended to be held every where in proper veneration. used by more than one, or by some 10. Thy kingdom come. The word community of people. No community kingdom here means reign. Note, Matt. or congregation can meet every day for iii. 2. The petition is the expression of worship but families. It is therefore a wish that God may reign every where; evident that this prayer is a strong imthat his laws may be obeyed; and espe- plied command for daily family prayer. cially that the gospel of Christ may be It can no where else be used so as fully advanced every where, till the world to come up to the meaning of the orishall be filled with his glory. ~T Thy ginal intention; and no where else can will be done. The will of God is, that it be breathed forth with so much promen should obey his law, and be holy. priety and beauty as from the lips of a The word will, here, has reference to father, the venerable priest of his househis law, and to what would be accept- hold, and the pleader with God for those able to him; that is, riohteousness. To rich blessings which a parental bosom pray, then, that his will may be done on desires on his beloved offspring. earth as it heaven, is to pray that his 12. And forgive us our debts, &c. law, his revealed will, may be] obeyed The word debts is here used figuraand loved. His law is perfectly obeyed tively. It does not mean literally that in heaven, and his true children most we are debtors to God, but that our sins ardently desire and pray that it may have a resemblance to debts. Debtors also be done on the earth. are those who are bound to others for The object of these three first peti- some claim in commercial transactions; tions is, that God's name should be glo- for something which we have had, and tified, and his kingdom established; and for which we are bound to pay accordby being placed first, we learn that his ing to contract. Literally there can be glory and kingdom are of more conse- no such transaction between God and quence than our wants, and that these us. It must be used figuratively. We should be first in our hearts and peti- have not met the claims of law. We tions before a throne of grace.* have violated its obligations. We are exposed to its penalty. We are guilty. *The following clauses respecting this payer And God only can forgive,.in the same are found in the writings of the Jews, and were Doubtless familiar in the time of Christ: " That prayer," say the Rabbins, "in which there is cessary for his sustenance," &c. Deliver us no mention made of the kingdom of heaven, is from evil. The Jews prayed, "Be it thy good Not a prayer." "What," say they, "is a short pleasure to free us from an evil man, and an prayer? Ans. Do thy will in heaven, and give evil event; from evil affections, from an evi! rest to the spirits fearing thee below." Give us companion and neighbor, from Satan," &c. this day, &c. The Jews had a prayer like this: The prayers of the Jews were generally closed "The necessities of thy people are many, and with a doxology, or ascription of praise, not untheir knowledge small; so thatthey do not know like this in the Lord's prayer. The people, at hov to make known their wants: let it be thy the close of the prayer, generally responded good pleasure to give to each one what is ne- " Amen " t4. MATTIEW. [A. D. 3 13 And lead us not into a tempt- thine isthekingdom,and thepower ation, but deliver us I from evil: for and the glory, for ever, Amen. a c.26.41. Lu.22.40,46. b Jno.17.15. c Re.5.12.13. wvay, as none but a creditor can forgive us." ~Deliver usfrom evil. The ori. a debtor. Debts, here, therefore, means ginal, in this place, has the article —de. sins, or offences against God-offences liver us from THE evil-that is, as has which none but God can forgive. The been supposed, the Evil One, or Satan. measure by which we may expect for- He is elsewhere called, by way of emi. giveness is that which we use in refer- nence, th3 Evil One. Matt. xiii. 19; 1 snce to others. See Ps. xvii.. 25, 26; John ii. 13, 14, iii. 12. Deliver us from Matt. xviii. 23; Mark x:. 25; Luke xi. his power, his snares, his arts, his temp. 4. This. is the invariable rule by which tations. He is supposed to be the great God dispenses pardon. He that comes parent of evil, and to be delivered from before him unwilling to forgive, har- him is to be safe. Or it may mean boring dark and revengeful thoughts, deliver us from the various evils and how can he expect that God will show trials which beset us, the heavy and ophim that mercy which he is unwilling pressive calamities into which we are to show to others? It is not, however, continually liable to fall. T Thine is the required that we should forgive debts in kingdom. That is, thine is the reign or a pecuniary sense. To them we have dominion. Thou hast control over all a right, though they should not be push- these things, and canst so order them ed with an overbearing and oppressive as to answer these petitions. I Thine spirit; not so as to sacrifice the feelings is the power. Thou hast power to ac of mercy, in order to secure the claims complish what we ask. We are weak, of right. No man has a right to op- and cannot do it; but thou art Alpress; and when a debt cannot be paid, mighty, and all things are possible with or when it would greatly distress a wife thee. T Thine is the glory. That is, and children, a widow and an orphan; thine is the honor or praise. Not our or when calamity has put it out of the honor; but thy glory, thy goodness, power of an honest man to pay the will be displayed in providing for our debt, the spirit of Christianity requires wants; thy power, in defending us; thy that it should be forgiven. To such praise, in causing thy kingdom to spread cases this petition in the Lord's prayer through the earth. doubtless extends. But it was probably This doxology, or ascription of praise,' intended to refer principally to injuries is connected with the prayer by the of character or person, which we have word "for," to signify that all these received from others. If we cannot things-the reign, power, and glory of from the heart forgive them, we have God-will be manifested by granting the assurance that God will never for- these petitions. It is not because we give us. are to be benefited, but that God's 13. And lead us not into temptation name and perfections may be manifestA petition similar to this is offered by ed. His glory is, then, the first and David, Ps. cxli. 4; "Incline not my principal thing which we are to seek heart to any evil thing, to practise when we approach him. We are to wicked works, with the workers ofini- suffer our concerns to be sunk and lost quity." God tempts no man. See sight of in the superior glory and hoJames i. 13. This phrase, then, must nor of his name and dominion. We be used in the sense of permitting. are to seek temporal and eternal life, Do not suffer us, or permit us, to be chiefly because the honor of our Maker tempted to sin. In this it is implied will be promoted, and his name be more that God has such control over us and illustriously displayed to his creatures. he tempter, as to save us from it if we He is to be "first, last, supremest, cll upon him. The word temptation, best," in our view; and all selfish and however, (see Note, ch. iv. 1), means worldly views are to be absorbed in sometimes trial, afliction, anything that that one great desire of the soul that tests our virtue. If this be the meaning God may be " all in all." Approachhere, as it may be, then the import of ing him with these feelings, our prayers the prayer is, " Do not, afflict or try will be answered, our devotions wil A. D. 31.] CHAPTER V1. 85 14 For if ye forgive men their their trespasses, neither will your trespasses, your heaved.y Father Father forgive your trespasses. will also forgive you. 16 Moreover, when ye fast, be 15 But if ye forgive not men not, as the hypocrites, of a sad couna Ep.4.31. Ja.2.13. rise like incense, and the lifting up our expression of grief. It is not arbitrary; hands will be like the evening sacrifice. it is what every person in sorrow natuAmen. This is a word of Hebrew rally does. This is the foundation of 7rigin, from a verb signifying to befirm, its being applied to religion as a sacred eeure, to be true and faithful. It is a rite. It is because the soul, when op. w'ord expressing consent or strong ap- pressed and burdened by a sense of sin, probation, a word of strong assevera- is so filled with grief, that the body re. tion. It means verily, certainly, so be fuses food. It is, therefore, appropri. tt. It is probable that this word was ated always to scenes of penitence; of ased by the people in the synagogue to godly sorrow, of suffering, and to those signify their assent to the prayer that facts connected with religion that are was uttered by the minister. And to fitted to produce grief, as the prevasome extent, it was probably so used in lence of iniquity or some dark impendthe Christian church. See 1 Cor. xiv. 16. ing calamity, or storm, or tempest, It may be proper to remark that this pestilence, plague, or famine. It is also doxology, "for thine is the kingdom," used to humble us, to bring us to re&c., is wanting in many manuscripts, flection, to direct the thoughts away rid that its authenticity is doubtful. from the comforts of this world to the 14. If ye forgive. If ye pardon. bliss of a better. It is not acceptable ~r Trespasses. Offences, faults. If ye except it be the real expression of sorforgive others when they offend or in- row, the natural effect of feeling that jure you. This is constantly required we are burdened with crime. in the Bible. Our Saviour says we The Jews fasted often. They had should forgive even if the offence be four annual fasts, in commemoration committed seventy times seven times. of the capture of Jerusalem (Jer. lii. 7.), Matt. xviii. 22. By this is meant that of the burning of the temple (Zech. vii when a man asks forgiveness, we are 3), in memorcof the death of Gedaliah cordially and for ever to pardon the of- (Jer. xli. 4), and in memory of the corn - fence; we are to declare our willingness mencement of the attack on Jerusalem. to forgive him. If he does not ask for- Zech. viii. 19. In addition to these, giveness, yet we are still to treat him they had a multitude of occasional fasts. kindly; not to harbor malice; not to It was customary also, for the Phari speak ill of him; to be ready to do him sees to fast twice a week. Luke xviii good; and be always prepared to declare 12. -T Of a sad countenance. That is, him forgiven when he asks it. sour, morose, assumed expressions of 16. Mioreover when thou fastest, &c. unfelt sorrow. T They disfigure thei, The word fast literally signifies to ab- faces. That is, they do not anoint stain from food and drink, whether and wash themselves as usual; they from necessity or as a religious observ- are uncombed, filthy, squalid, and hagance. It is, however, commonly ap- gard. It is said that they were often plied in the Bible, to the latter. It is, in the habit of throwing ashes on their then, an expression of grief or sorrow. heads and faces; and this mixing with Such is the constitution of the body, their tears, seemed still farther to disthat in a time of grief or sorrow we are figure their faces."-So much pains will not disposed to eat; or, we have no ap- men take, and so much suffering will petite. The grief of the soul is so ab- they undergo, and so much that is ridiworbing as to destroy the natural appe- culous will they assume, to impose on dtes of the body. Men in deep affliction God and men. But they deceive neither. eat little, and often pine away and fall God sees through the flimsy veil. Huinto sickness, because the body refuses, man eyes can pierce a disguise so thin on account of the deep sorrow of the Hypocrites overact their part. Not havmind, to discharge the functions of ing the genuine principles of piety at health Fasting, then, is the natural heart, they know no i.s proper exprep 8A 56 MATTHEW. [A. D. 31 tenanze: for they disfigure their and rust doth corrupt, and where faces, that they may appear unto thieves break through and steal men Q to fast. Verily I say unto 20 But lay up for yourselves Vou, They have their reward. treasures in c heaven, where neither 17 But thou, when thou fastest, moth nor rust doth corrupt, and anoint thine head, and wash thy where thieves do not break through face nor steal: 18 That thou appear not unto 21 For where your treasure is, men to fast, but unto thy Father there will your heart be also. which is in secret: and thy Father, 22 The light of the body is the which seeth in secret, shall reward eye: d If therefore thine eye be thee openly. single, thy whole body shall be fur 19 Lay not up for yourselves of light: treasures upon b earth, where moth 23 But if thine eye be evil, thy a Is.58.3,5. b Pr.23.4. Lu.18.24,35. He. c Is.33.6. Lu.12.33,34. 1Ti.6.19. d Lu 13.5. 11.34,36. sion, and hence appear supremely did equipage, and costly garments, their contemptible ar,d abominable. Never treasures in fact consisted much ill beaushorld men exhibit outwardly more tiful and richly ornamented articles or than theyfeel; and never should they apparel. See Gen. xlv. 22, where Joattempt to exhibit any thing for the mere seph gave to his brethren changes of sake of ostentation. raiment; Josh. vii. 21, where Achan 17. But thou, when thou fastest, an- coveted and secreted a goodly Babylonoint, &c. That is, appear as you do ish garment. See also Judges xiv. 12 daily. Do not assume any new appear- This fact will account for the use of the ance, or change your visage or dress. word moth. When we speak of wealth, The Jews and all neighboring nations we think at once of gold, and silver, were much in the habit of washing and and lands, and houses. When a Heanointing their bodies. This washing brew or an Orientalist spoke of wealth, was performed at every meal; and he thought first of what would make.vhere it could be effecter, the head, or display; and included, as an essential ither parts of the body, was daily anoint- part, splendid articles of dress. The ed with sweet or olive oil. In a warm moth is a small insect that finds its way climate, exposed to the great heat of the to clothes and garments, and destroys sun, this practice conduced much to them. The moth would destroy their health, preserved the skin smooth and apparel, the rust their silver and gold; tender, and afforded a most grateful thus all their treasure would waste sensation and odor. See Mark vii. 2, 3; away. James v. 14; Mark vi. 13; John xii. 3. 20. Lay up treasures in heaven. That The meaning of this whole command- is, have provision made for your eternal ment is, when you regard it to be your felicity. Do not exhaust your strength, duty to fast, do it as a thing expressing and spend your days, in providing for deep feeling, or sorrow for sin; not by the life here, but let your chief anxiety assuming unfelt gravity and moroseness, be to be prepared for eternity. There but in your ordinary dress and appear- nothing corrupts, nothing terminates, ance; not to attract attention, but as no enemies plunder or destroy. To an expression of feeling towards God, have treasure in heaven is to possess and he will approve and reward it. evidence that its purity and joys will be 19. Lay not up for yourselves trea- ours. It is to be heirs of God, and joint sares, &c. Treasures, or wealth, among heirs with Christ to an inheritance inthe ancients, consisted in clothes, or corruptible, undefiled, and that fadeth changes of raiment, as well as in gold, not away. The heart, or affections, silver, gems, wine, lands, and oil. It will of course be fixed on the treasure. meant an abundance of any thing that To regulate the heart, it is therefore was held to be conducive to the orna- important that the treasure, or object ment or comfort of life. As the Orient- of attachment, should be right. alists delighted mus h in display, in splen- 22, 23. The'ight of the body, &AS A.D. 31,] CHAPTER VI. 87 whole body shall by full of dark- one, and love the other, or else he ness. If therefore the light that is will hold to the one, and despise in theo be darkness, how great is the other. Ye cannot b serve God that darkness! and Mammon. 24 No man can serve two mas- 25 Therefore I say unto you, ters: M for either he will hate the Take no thought c for your life, a Lu.16.13. b Ga.1.10. 2 Ti.4.10. Ja.4.4. c 1 Cor.7.32 Ph.4.6. The sentiment stated in the preceding guished, as when the eye is diseased or verses-the duty of fixing the affections lost. So the light that is in us is the on heavenly things-Jesus proceeds to soul. If that soul is debased by attendillustrate by a reference to the eye. ing exclusively to earthly objects-if it When the eye is directed singly and is diseased, and not fixed on heavensteadily towards an object, and is in how much darler and more dreadful health, or is single, every thing is clear will it be than any darkness of the eye! and plain. If it vibrates, flies to differ- Avarice darkens the mind, obscures the ent objects, is fixed on no one singly, view, and brings in a dreadful and or is diseased, nothing is seen clearly. gloomy night over all the faculties. Every thing is dim and confused. The 24. No man can serve two masters, man, therefore, is unsteady. The eye &c. Christ proceeds to illustrate the regulates the motion of the body. To necessity of laying up treasures in heahave an object distinctly in view, is ven from a well-known fact, that a ser. necessary to correct and regulate ac- vant cannot serve two masters at the tion. Rope-dancers, in order to steady same time. His affections and obedithemselves, fix the eye on some object ence would be divided, and he would on the wall, and look steadily at that. fail altogether in his duty to one or the If they should look down on the rope other. One he would love, and the other or the people, they would become dizzy hate. To the interests of one he would and fall. A man crossing a stream on adhere, the other he would neglect. a log, if he will look across at some ob- This is a law, f human nature. The ject steadily, will be in little danger. supreme affections can be fixed on only if he looks down on the dashing and one object. So, says Jesus, the servant rolling waters, he will become dizzy, of God cannot at the same time obey and fall. So Jesus says, in order that him and be avaricious, or seek treasures the conduct may be right, it is import- supremely on earth. One interferes ant to fix the affections on heaven. with the other, and one will be, and Having the affections there-having the must be surrendered. ~T iammon. eye of faith single, steady, unwavering Mammon is a Syriac word, a name -all the conduct will be correspondent. given to an idol worshipped as the god T Single. Steady, devoted to one ob- of riches. It has the same meaning as ject. Not confused, as persons' eyes Plutus among the Greeks. It is not are when they see double. ~ Thy body known that the Jews ever formally shall befull of light. Your conduct will worshipped this idol, but they used the be regular and steady. All that is need- word to denote wealth. The meaning ful to direct the body is that the eye be is, ye cannot serve the true God, and at fixed right. No other light is required. the same time be supremely engaged So all that is needful to direct the soul in obtaining the riches of this world. and the conduct is, that the eye of faith One must interfere with the other. See be fixed on heaven, that the affections Luke xvi. 9-11. be there. ~ If, therefore, the light that 25-34. Therefore I say unto you, is in thee, &c. The word light, here, take no thought, &c. The general de. signifies the mind, or principles of the sign of this paragraph, which closes the soul. If this be dark, how great is that chapter, is to warn his disciples againsi darkness! The meaning ofthis passage avarice and anxiety about the supply of may be thus expressed: The light of their wants. This he does by four ar the body, the guide and director, is the guments or considerations, expressing eye. All know how calamitous it is by unequalled beauty and force, the when that light is;rregular or extin- duty of depending for the things which 88 MATTHEW. [A.D. 35 what ye snail eat, or what ye shall for they sow not, neither do the) drink; nor yet for your body, what reap, nor gather into barns; yet ye shall put on. Is not the life your heavenly Father a feedeth more than meat, and the body than them. Are ye not much better than raiment. they 1 26 Behold the fowls of the air: 27 Which of you by taking a Job 38.41. Lu.12.24,&c. we need on the providence of God.- food in general, as it does commonly? he first is stated in the 25th verse: in the Bible. We confine it now to " Is not the life more than meat, and animal food, or the food of animals, Ihe body than raiment?" In the be- When the Bible was translated, it de. ginning of the verse he charged his noted all kinds of food, and is so used disciples to take no thought-that is, not in the old English writers. It is one of to be anxious-about tie supply of their the words which has changed its mean. wants. God will take care of these. ing since the translation of the Bible He has given life, a far greater blessing was made. TT Raiment. Clothing. than meat; he has created the body, of 26. Behold thefowls of the air. Tha far more consequence than raiment. second argument for confidence in the Shall not he, who has conferred the providence of God is derived from a greater blessing, be willing to confer beautiful reference to the fowls of hea the less? Shall not he, who has form- ven. See, said the Saviour, see the ed the body so curiously, and made fowls of the air: they have no anxiety such a display of power and goodness, about the supply of their wants; they see that it is properly protected and do not'sow or reap; in innumerable clothed? He who has displayed so flocks they fill the air; they fill the great goodness as to form the body, grove with music, and meet the comand breathe into it the breath of life, mg light of the morning with their will surely follow up the blessing, and songs, and pour their notes on the zeconfer the smaller favor of providing phyrs of the evening, unanxious about that that body should b clothed, and the supply of their wants; yet how few that life preserved. t No thought. The die with hunger! how regularly are word thought, when the Bible was trans- they fed from the hand of God! how lated, meant anxiety, and is so used he ministers to their unnumbered wants! frequently in old English authors.- He sees their young " open wide their Thus Bacon says, " Haweis died with mouths, and "seek their meat at his thought and anguish before his business hand," and how cheerfully and regucame to an end." As such it is here larly are their necessities supplied!used by our translators, and it answers You, said the Saviour to his disciples, exactly to the meaning of the original. you are of more consequence than they Like many other words, it has since are; and shall God feed them in suct somewhat changed its signification, and numbers, and suffer you to want? L would convey to most readers an im- cannot be. Put confidence, then, irn proper idea. The word anxiety would that Universal Parent that feeds all the now exactly express the sense, and is fowls of the air, and fear not that he exactly the thing against which the will also supply your wants.'f Bettet Saviour would guard us. See Luke viii. than they. Of more consequence. Your 14; xxi. 34. Phil. iv. 6. Thought about lives are of more importance than theirs, the future is right; anxiety, solicitude, and God will therefore provide for them. trouble, is wrong. There is a degree 27. TVhich of you by taking thought. 9C thinkingand industry about the things The third argument is taken from their:)f this life which is proper. See 1 Tim. extreme weakness and helplessness. i. 8; 2 Thess. iii. 10; Rom. xii. 11. With all your care you cannot increase But it should not be our supreme con- your stature a single cubit. God has ccrn; it should notlead to solicitude or ordered your height. Beyond his apanxicty; it should not take time that pointment your powers are of no avail, Yught to be devoted to religion.; For and you can do nothing. So of rai your life. For what will support your menl. He, by his providence, orders life. t Meat. This word here means and ai tanges the circumstances of you, A.D 31.] CHAPTER VI 8 thought can add one cubit unto his 29 And yet 1 say unto you, chat stature - even Solomon in all his glory was 28 And why take ye thought for not arrayed like one of these. raiment? Consider thelilies of the 30 Wherefore, if God so clothe field, how they grow; they toil not, the grass of the field, which to-day neither do they spin: is, and to-morrow is cast into the life. Bsyond that appointment of his of eastern kings was purple. But they providence, beyond ns care for you, sometimes wore white robes. See Es-'your efforts avail nothing. Seeing, then, ther viii. 15; Dan. vii. 9. It is to this that he alike orders your growth, and that Christ refers. Solomon, says he, the supply of your wants, how obvious the richest and most magnificent king s the duty of depending on him, and of Israel, was not clothed in a robe of of beginning all your efforts, feeling so pure a white as the lily of the valley. that He only can grant you the means 30. Is cast into the oven. The Jews of preserving life! ~ One cubit. The nad different modes of baking. In early cubit was originally the length from the times they frequently baked in the sand, elbow to the end of the middle finger. warmed with the heat of the sun. They The cubit of the scriptures is not far constructed also movable ovens, made from twenty-two inches. Terms of of clay, brick, or plates of iron. But length are often applied to life; and it the most common kind, and the one is thought by many to be so here.- here probably referred to, was made by Thus, it is said, " Thou hast made my excavating the earth two and a half feet days as a handbreadth" (Ps. xxxix. 5); in diameter, and from five to six feet " Teach me the MEASURE of my days." deep. This kind of oven still exists in Ps. xxxix. 4. In this place it isused to de- Persia. The bottom was paved with note asmall length. You cannotincrease stones. It was heated by putting wood your stature even acubit, or inthe small- or dry grass into the oven; and when estdegree. Compare Lukexii.26. 2.Sta- heated, the ashes were removed, and ture. This word means height. The the bread was placed on the heated original word, however, means oftener stones. More commonly, however, the age. John ix. 21-23.. In these places oven was an earthen vessel, without a.t is translated age. If this be its mean- bottom, about three feet high, smeared ing here, it denotes that a man cannot in- outside and inside with clay, and place, crease the length of his life at all. The upon a frame, or support. Fire was itmost anxiety will not.prolong it one made within it, or below it. When hourbeyondthe time appointed fordeath. the sides were sufficiently heated, thin 28, 29. The fourth consideration is patches of dough were spread on the taken from the lilies of the valley. inside, and the top was covered, withWatch the growing of the lily. It toils out removing the fire as in the other not, and it spins not. Yet night and cases; and the bread was quickly day it grows. With a beauty which baked. The following representation the most splendid monarch of the East of it is taken from Niebuhr. never knew, it expands its blossom and fills the air with fragrance. Yet this. beauty is of short continuance. Soon _ it will fade, and the beautiful flower _ ll d will be cut down and burned. God so little-regards the bestowment of beauty and ornamernt as to give the highest adorning to this which is soon to perish. When he thus clothes a lily-a fair floww, soon to perish-will he be unmindful of his children? Shall they-dear to his heart and imbued with immortality -lack that which is proper foT them, and - shall they in vain trust the God that - I Ii hecks the lily of the valley? He will lll much more clothe you. T Even Solomon ____ _._ in all gisglory, &c. The common dress i 8* 90 MATTHEW. [A. D. 31 oven, shall he aot much more clothe do the Gentiles seek:) for your you, O ye of little faith heavenly Father knoweth that ye 31 Therefore take no thought, a have need of adl these things. saying, What shall we eat. or, 33 But seek ye first the king What shall we drink 1 or, Where- dom of God, and his righteousness withal shall we be clothed? and all these things shall be added 32 (For after all these things c unto you. a Ps.37.3.55.22. 1 Pe.5.7. b 1 Ti.4.8. c Le.25 20,21. 1 Ki.3.13. P 37.25. Mar.10.30. 32, 33. For after all these things do If they are, they cannot be performed We Gentiles seek. That is, those des. acceptably. God looks on the heart, titute of the true doctrines of religion, nor is it possible to deceive him. And unacquainted with proper dependence of what avail is it to deceive men? on Divine Providence, make it their How poor and pitiable is the reward chief anxiety thus to seek food and rai- of a hypocrite! How contemptible the ment. But you, who have a knowledge praise of men when God is displeased! of your Father in heaven, who know How awful the condition beyond the that he will provide for your wants, grave! should not be anxious. Seek first his 3d. Christ has here, in a particular kingdom; seek first to be righteous, manner, urged the duty of prayer. He and to become interested in his favor, has given a model for prayer. Nothing and all necessary things will be added can equal this composition in simplicity, to you. God has control over all things, beauty, and comprehensiveness. At and he can give you that which you the same time that it is so simple that need. He will give you that which he it can be understood by a child, it condeems best for you. ~' Take no thought, tains the expression of all the wants of &c. That is, no anxiety. Commit man at any age, and in every rank. your way to God. The evil, the trou- The duty of prayer is urged by every ale, the anxiety of each day as it comes, consideration. None but God can pros sufficient without perplexing the mind vide for us; none but he can forgive with restless cares about another day. and guide, and support us; none but It is wholly uncertain whether you live he can bring us into heaven. He is to see that day. If you do, it will bring ever ready to hear us. The humble its own trouble; and it will also bring he sends not empty away. Those the proper supply of your wants. God who ask, receive; and they who seek, will be the same Father then as to-day, find. How natural and proper, then, is and will make then, as he does now, prayer! How strange that any can proper provision for your wants. ~ The live, and not pour out their desires to morrow shall take thought. The mor- God! How strange that any are wilrow shall have anxieties and cares of its ling to go to eternity with this sad own, but it shall also bring the proper reflection,' I have gone through this provision for those cares. Though you world, spent my probation, wasted my shall have wants, yet God will provide strength, and am dying, and have nefor them as they occur. Do not, there- ver prayed!' How awful will be the fore, increase the cares of this day by reflection of the soul through all eterniborrowing trouble respecting the future. ty,'I was offered eternal life, but I Do your duty faithfully now, and depend never asked for it. I lived from day to on the mercy of God and his divine day, and from year to year, in God's help for the troubles which are vet to world; breathed his air, rioted in his?0nome beneficence, forgot his goodness, and never once asked him to save my soul! EMRS ON CHAPTER v. Who will be to blame if the prayerless 1st. Christ has here forcibly taught soul is lost? tne necessity of charity, of prayer, and Secret and family prayer should De of all religious duties. daily. We daily have the same neces2d. We see the necessity of sinceri- sities, are exposed to the same dangers ty and honesty i-i our religious duties. tread on the borders of tlhe same hea. They are not done to be seen of men. ven or hell, How should'he voice of A. D. 31.] CHAPrER Vx 91 34 Take therefore no thought for self. Sufficient unto the day is the morrow; for. the morrow shall the evil thereof. take thought for the things of ita De.33.25. He.13.5,6. praise and prayei' go up as incense in garded by God! He gives it to the the morning, and rise as a rich perfume lily, and in a day it fades and is gone. in the shades of each evening! What He gives it to the wings of the butterfly, more lovely object than one, in the and soon it dies and its beauty is for. bloom of health and the dew of youth, gotten. He gives it to the flowers of the bending with reverence before the King spring, soon to fall; to the leaves of of heaven, seeking forgiveness, peace, the forest, soon to grow yellow and de. guidance and life! And what a strange, cay in the autumn. How many flowmisguided, and piteous object is a soul ers, lilies, and roses, does he cause to that never prays! blossom in solitude, where no man is, 4th. Forgiveness is essential in prayer. where they " waste their sweetness on If we come to God harboring malice, the desert air." How many streams and unwilling to forgive, we have his ripple in the wilderness, and how many solemn assurance that we shall not be cataracts, age after age, have poured ourselves forgiven. their thunders on the air, unheard and 5th. Avarice is alike foolish, and an unseen by mortals! So little does God insult to God. Vs. 19-24. It is the think of beauty. So the human form parent of many foolish and hurtful lusts. and "face divine." How soon is that It alienates the affections from God, beauty marred; and, like the lily, how produces envy of another's prosperity, soon is its last trace obliterated! In the leads to fraud, deception, and crime, cold grave, among the undistinguished to obtain wealth, and degrades the soul. multitudes of the dead, who can tell Man is formed for nobler pursuits than which of all the mouldering host was the mere desire to be rich. He lives blessed with a lovely "set of features for eternity, where silver will not be or complexion?" Alas! all has faded needed, and where gold will be of no like the morning flower. How vain value. That eternity is near; and then, to set the affections on so frail a though we have wealth like Solomon, treasure! and though we be adorned as the lily, 7th. We see the duty and privilege yet like Solomon we must soon die, of depending for our daily wants on the and like the lily our beauty will soon bounties of Providence. Satisfied with fade. Death will lay us alike low; the troubles of to-day, let us not add to the rich and the poor will sleep to- those troubles by anxieties about together; and the worm will feed no morrow. The heathen, and they who more sweetly on the unfed and un- know not God, will be anxious about clothed son of poverty, than on the the future. But they who know him, man clothed in fine linen, and the and have caught the spirit of Jesus, daughter of beauty and pride. As may surely trust him for the supply of avarice is moreover the parent of dis- their wants. The young lions do roar, content, he only that is contented with and seek their meat at the hand of God. the allotments of Providence, and is not Ps. civ. 21. The fowls of heaven are restless for a change, is happy. After daily supplied. Shall man only, of all all, this is the true source of enjoyment. the creatures, vex himself, and be filled Anxiety and care, perplexity and dis- with anxious cares about the future? appointment, find their way more readi- Rather, like the rest of the creation, let ly to the mansions of the rich than the us depend on the aid of the universal cottages of the poor. It is the mind, Parent, and feel that HE who heara the not mansions, and gold, and adorning, young ravens which cry, will also cupthat gives ease. And he that is content ply our necessities. with his situation will " smile upon his 8th. Especially is the remark of va. stool, while Alexander weeps upon the lue in reference to those in early life. throne of the world." Life is a stormy ocean. Over thal 6th. VWe see how comparatively va. ocean no being presides but God. He;ueless is!ea'jtv. How little it is re- holds the winds in his hands, and car 92 MATTHEW. LA. D. 31 CHAPTER VII. mote that is in thy brother's eyte J UDGE a not, that ye be not but considerest not the beam thal judged. is in thine own eye! 2 For with what judgment ye 4 Or how wilt thou say to thy judge, ye shall be judged; and with brother, Let me pull out the mote what measure ye mete, b it shall be out of thine eye: and, behold, a measured to you again. beam is in thine own eye 3 And why beholdest thou the 5 Thou hypocrite, first cast om a Lu.6.37. Ro.2.1. 1 Cor.4.5. b Ju.1.7. >I. their howlings, and calm the heav- expressing such an opinion harshly an ing billows. On that ocean the young unnecessarily when formed. It rathe have just launched their frail bark. refers to private judgment than judi Daily they will need protection; daily cial, and perhaps primarily to the habits they will need supplies; daily be in of the scribes and Pharisees. danger, and exposed to the rolling of 2. TWith what judgment, &c. This the billows, that may engulph them was a proverb among the Jews. It ex for ever. Ignorant, inexperienced, and pressed a truth; and Christ did nol in danger, how should they look to hesitate to adopt it as conveying his God to guide and aid them! Instead own sentiments. It refers no less to of vexing themselves with anxious cares the way in which men will judge of us, about the future, how should they place than to the rule by which God will humble reliance on God! Safe in his judge us. See 2 Sam. xxii. 27; Mark hand, we shall outride the storm, and iv. 24; James ii. 13. fT ilete. Mea come to a haven of peace. IHe will sure. You shall be judged by the supply our wants if we trust him, as same rule which you apply to others. he does those of the songsters of the 3. And why beholdest thou the mote, grove. He will be the guide of our &c. A mote signifies any light sub youth, and the strength of our man- stance, as dry chaff, or fine spires of hood. If we seek him, he will be found grass or grain. It probably most usuof us. If we forsake him, he will cast ally signified the small spiculle or beard us off for ever. 1 Chron. xxviii. 9. on a head of barley or wheat. It is 9th. From all this, how evident is thus placed in opposition to the word the propriety of seeking first the king- beam. ~r Beam. This word here sig. dom of God! First in our affections, nifies a large piece of squared timber. first in the objects of pursuit, first in The one is an exceedingly small object, the feelings and associations of each the other a large one. The meaning morning, be the desire and the aim for is, that we are much more qitick and heaven. Having this, we have assu- acute to judge of small offences in others, rance of all we need. GOD, our Father, than of much larger offences in ourselves. will then befriend us; and in life and Even a very small object that should death all will be -ell. hinder the vision of another, we should CHAPTER VII. discern much more quickly than a much 1. Judge not, &c. This command larger one in our own sight. This was refers to rash, censorious, and unjust also a proverb in frequent use among judgment. See Rom. ii. 1. Luke the Jews, and the same sentiment was tvi. 37) explains it in the sense of con- common among the Greeks, and dedemning. Christ does-not condemn serves to be expressed in every lanjudging as a magistrate, for that, when guage. according to justice, is lawful and ne- 5. Thou hypocrite, first cast out, &c. eessary. Nor does he condemn our Christ directs us to the proper way of forming an opinion of the conduct of forming an opinion of others, and of reothers, for it is impossible not to form proving and correcting them. By first an opinion of conduct that we know to amending our own faults, or casting the be evil. But what he refers to, is a beam out of our eye, we can consist habit of forming a judgment hastily, ently advance to correct the faults of narshly, and without an allowance for others. There will then be-no hypoc every palliating circumstance. and cf risy in our conduct. We shall also B.4 A. D. 31.j CHAP PER VII. 9 the beam a out of thine own eye; 8 For every one that asketh d reand then shalt thou see clearly to ceiveth; and he that seeketh e findcast out the mote out of thy bro- eth; and to him that knocketh it ther's eye. shall be opened. 6 Give not that which is holy 9 Or what man is there of you, unto the dogs, neither b cast ye your whom if his son ask bread, will he pearls before swine, lest they tram- give him a stone. pie them under their feet, and turn 10 Or if he ask a fish, will he again and rend you. give him a serpent 7 Ask, and it shall be given you, 11 If ye then, being evil, know'seek, and ye shall find; knock, how to give good gifts unto your and it shall be opened unto you: children, f how much more shall aGa.6.1. b Pr.9.7,8. 23.9. c Is.55.6. Lu. d Ps.81.10,16. Jno.14.13,14. 16.23,24. 1 Jno. \8.l. 3.22. 5.14,15. e Pr.8.17. Je.29.12,13. fLu 11.11,&c. clearly to do it. The beam, the thing nor to those peculiarly debased and that obscured our sight, will be re- profligate, who would not perceive its moved; and we shall more clearly dis- value, would trample it down, and cernthe small object that obscures the abuse you. This verse furnishes a sight of our brother. The sentiment beautiful instance of the introverted is, that the readiest way to judge of the parallelism. The usual mode of poetry imperfections of others is to be free among the Hebrews, and a common from greater ones ourselves. This mode of expression in proverbs and qualifies us for judging, makes us can- apothegms, was by the parallelism, did and consistent, and enables us to where one member of a sentence an see things as they are, and to make swered to another, or expressed sub. proper allowances for frailty and imper- stantially the same sense with some fection.. addition or modification. See my In6. Give not that which is holy, &c. troduction to Isaiah. Sometimes this By some, the word holy has been sup- was alternate, and sometimes it was inposed to mean flesh offered in sacrifice, troverted —where the first and fourth made holy, or separated to a sacred use. lines would correspond, and the second But it probably means here any thing and third. This is the case here. The connected with religion - admonition, dogs would rend, and not the swine; precept, or doctrine. Pearls are pre- the swine would trample the pearls uncious stones found in shell-fish, chiefly der their feet, and not the dogs. It may in India, in the waters that surround be thus expressed Ceylon. They are used to denote any thing peculiarly precious. Rev. xvii. Give not that which is holy unto the dogs, 4. xviii. 12-16; Matt. xiii. 45. In this Neither cast ye your pearls before swine, place they are used to denote the doc- Lest they trample them under their feet, trines of the gospel. Dogs signify men And turn again [that is, the dogs] and rend who spurn, oppose, and abuse that doctrine; men of peculiar sourness and 7-11. Ask and it shall be given you, malignity of temper, who meet it like &c. There are here three different growling and quarrelsome curs. 2 Peter forms presented of seeking the things ii. 22; Rev. xxii. 15. Swine denote which we need from God, asking, seek those who would trample the precepts ing, and knocking. The latter is taken Under feet; men of impurity of life; from the act of knocking at a door for corrupt, polluted, profane, obscene, and admittance. See Luke xiii. 45; Rev, sensuial; who would not know the va- iii. 20. The phrases signify to seek tae of the gospel, and who would tread with earnestness, and diligence, and it down as swine would pearls. 2 Pet. perseverance. i. 22; Prov. xi. 22. The meaning of The promise is, that what we seek this proverb, then, is, do not offer your shall be given us. It is of course im doctrine to those violent and abusive plied that we seek with a proper spirit, men, who would growl and curse you; with humility, sincerity, and perseve 94 MATTHEW. [A.D. 31 your Father which is in heaven give gate: for w de is the gate, ane good things to them that ask him l broad is the way, that leadeth to 12 Therefore all things whatso- destruction, and many there be ever ye would that men should do which go in thereat: to you, do ye even so to them: 14 1 Because strait is the gate for a this is the law and the pro- and narrow is the way, which leadphets. eth unto life; and few c there be 13 Enter ye in b at the strait that find it. a Le.19.18. Ro.13.8-10. Ga.5.14. b Lu. 1 or, how. c c.20.16. 25.1-12. Ro9.27,29. 3.24. lance. It is implied, also, that we ask which might appear to be cf use, bu the things which it may be consistent which would be injurious. for God to give-that is, things which 12. All things whatsoever, &.^. This he has promised to give, and which command has been usually called the would be best for us and his kingdom. Saviour's golden rule, a name given to' I John v. 14. Of that, God is to be the it on account of its great value. All judge. And here there is the utmost that you expect or desire of others in si latitude which a creature can ask. God milar circumstances, do to them. Act is willing to provide for us, to forgive not from selfishness or injustice, but put our sins, to save our souls, to befriend yourself in the place of the other, and us in trial, to comfort us in death, to ask what you would expect of him then.. extend the gospel through the world. This would make you impartial; and Man can ask no higher things of God; candid, and just. It would destroy avaand these he may ask, assured that he rice, envy, treachery, unkindness, slans willing to grant them. der, theft, adultery, and murder. It Christ encourages us to do this by has been well said that this law is what the conduct of parents. No' parent the balance-wheel is to machinery. It turns away his child with that which would prevent all irregularity of movewould be unsatisfactory or injurious. ment in the moral world, as that does He would not give him a stone instead in a steam-engine. It is easily applied, of bread, nor a serpent instead of a fish. its justice is seen by all men, and all God is better and kinder than the mi(t must acknowledge its force and value. tender earthly parents; and wit', what iT This is the law and the prophets. confidence, therefore, may we come as That is, this is the sum or substance of his children, and ask what we need! the Old Testament. It is nowhere Parents, he says, are evil; that is, are found in so many words, but it is a imperfect, often partial, blind, and summary expression of all that the law sometimes passionate; but God is free required. The sentiment was in uss from all this, and therefore is ready and among the Jews. Hillel, an ancient willing to aid us. IT Every one that Rabbi, said to a man who wished to asketh receiveth. That is, every one become a proselyte, and who asked him that asks aright, that prays in faith, and to teach him the whole law, "Whatin submission to the will of God. He ever is hateful to you, do not do to andoes not always give the very thing other." Something of the same sentiwhich we ask, but he gives what would ment was found among the ancient be better. A parent will not always Greeks and Romans. confer the very thing which a child 13, 14. Enter ye in at the strait gate. asks, but he will seek the welfare of Christ here compares the way to life to the child, and give what he thinks will an entrance through a gate. The words be most for its good. Paul asked that straight, and strait, have very different the thorn from his flesh might be re- meanings. The former means not crookmoved. God did not literally grant the ed; the latter pent up, narrow, difficul request, but told him that his grace to be entered. This is the word used should be sufficient for him. 2 Cor. xii. here, and it means that the way to hea7, 8, 9. ~ A fish. A fish has some ven is pesit up, narrow, close, tsnd not resemblance to a serpent. Yet no pa- obviously entered. The way to death rent would attempt to deceive his child is open, broad, and thronged. The in this So God will not give to us that Saviour here referred probably so sn A D. 31.1 CHAPTER VII. 93 h1 Beware of false prophets, " 18 A good tree cannot bring forth which come to you in sheep's cloth- evil fruit, neither can a corrupt tree ing, but inwardly they are ravening bring forth good fruit. wolves: 19 Every e tree that bringeth 16 Ye shall know them by their not forth good fruit, is hewn down, c fruits. Do men gather grapes of and cast into the fire. thorns, or figs of thistles l 20 Wherefore by their fruits ye 17 Even so every good tree d shall know them. bringeth forth goud fruit; but a 21 Not every one that saith unto corrupt tree bringeth forth evil fruit. me, Lord, Lord, f shall enter into a De.13.1-3. Je.23.13-16. 1 Jno.4.1. b Ac. e c.3.10. Jno.15.2,6. fIs.48.],2. c.25.11 9.29-31. c c.12.33. d Lu.6.43,45. 12. Lu.6.46. 13.25. Ro.2.13. cient cities. They were surrounded cence, sincerity, and harmlessness. To with walls, and entered through gates. come in sheep's clothing, is to assume Some of those, connected with the great the appearance of sanctity and innoavenues to the city, were broad, and cence, when the heart is evil. IT Raadmitted a throng. Others, for more vening wolves. Rapacious; or disposed private purposes, were narrow, and few to plunder. Applied to the false teach. would be seen entering them. So, says ers, it means that they assumed the apChrist, is the path to heaven. It is pearance of holiness, in order that they narrow. It is not the great highway that might the more readily get the property men tread. Few go there. Here and of the people. They were full of exthere one may be seen-travelling in tortion and excess. See Matt. xxiii. 25. solitude and singularity. The way to 16. Ye shall know them by theirfruits, death, on the other hand, is broad. He gives the proper test of their characMultitudes are in it. It is the great ter. Men do not judge of a tree by its highway in which men go. They fall leaves, or bark, or flowers, but by the into it easily, and without effort, and go fruit which it bears. The flowers may without thought. If they wish to leave be handsome and fragrant; the foliage that, and go by a narrow gate to the thick and green; but these are merely city, itwould require effort and thought. ornamental. It is the fruit that is of So, says Christ, diligence is needed to chief service to man; and he forms his enter into life. See Luke xiii. 24. None opinion of the nature and value of the go of course. All must strive, to obtain tree by that fruit. So of pretensions to it; and so narrow, unfrequented, and religion. The profession may be fair; solitary is it, that few findit. This sen- but the conduct-the fruit in the eye of timent has been beautifully versified by the world-is to determine the nature Watts: of the principles. 17. A corrupt tree. The word cor-'Broad is the road that leads to death, 17. A corrupt tree. The word corBroad ithe ruad thatlke toether there; rupt here does not signify, as our transBut wisdom shows a narrower path, lation would seem to indicate, that the With here and there a traveller." tree had been good, but had become vitiated; but that it was a tree of a use15. False prophets. The word pro. less character, of a nature that produces phet originally means, one who foretells nothing beneficial. future events. As prophets, however, 21. Not every one that saith, &c. He were commonly regarded as public in- goes on to say that many, on the ground Dtructors on the subject of religion, the of that profession, will claim admittance word came to denote all who were re- into his kingdom. Many will plead that ligious teachers. In this sense it is pro- they had done miracles, and preached bably used here. A false prophet is a or prophesied much, and will demand teacher of incorrect doctrine, or one an entrance into heaven. The power falsely and unjustly laying claims to of working miracles had no necessary divine inspiration. It probably had re- connexion with piety. God may as ference to the false teachers then among well, if he chooses, give the power of the Jews. TT Who come in sheep's cloth- raising the dead, to a wicked man, as ing.i, The sheep is an emblem of inno the skill ofhealing to a wicked physicita i6 MATTHEW. [A. D. 31 the kingdom of heaven out he eth them, I will liken him unto a that doeth the will of my Father wise d man, which built his house which is in heaven. upon a rock: 22 Many will say to me in that 25 And the rain descended, and day, Lord, Lord, have we not pro- the floods came, and the winds phesied a in thy name 1 and in thy blew, and beat upon that house; name have cast out devils. and in and it fell not: for it was founded thy name done many wonderful upon a rock.e works 1 26 And every one that heareth 23 And then will I piofass unto these sayings of mine, and doeth ihem, I never knew you: depart them not, shall be likened unto a from me, bye that work iniquity. foolish f man, which built his house 24 Therefore c whosoever hear- upon the sand: eth these sayings of mine, and do- 27 And the rain descended, and a Nu.24.4. lKi.22.11,&c. Je.23.13,&c. Ac. d Ps.11.10. 119.99.130. e Ps.92.13-15. 19.13-15. 1 Co.13.2. b Ps.5.5. c.25.41. Re.22.f 1 Sa.2.30. Je.8.9. 15. c Lu.6.47,&c. _ A miracle is a display of his own power to false prophets and false professors of through the medium of another. An religion, that he had once known them act of healing the sick is also a display and then rejected them, that they had of his power through the agency of an- been once Christians and then had fall. other. In neither of these cases is there en away; that they had been pardoned, any necessary connexion with moral and then had apostatized-but that he character. So of preaching, or prophe- had never known them-THEY HAD NEVER eying. God may use the agency of a BEEN TRUE CHRISTIANS. Whatever man of talents, though not pious, to might have been their pretended joys, carry forward his purposes. Saving their raptures, their hopes, their selfpower on the mind is the work of God; confidence, their visions, their zeal, and he may convey it by any agency they had never been regarded by the which he may choose. Accordingly, Saviour as his true friends. I know many may be found in the day of judg- not a more decided proof that Christians ment who may have been endowed with do not fall away from grace than this powers of prophecy, or miracle, as Ba- text. It settles the question; and laam, or the magicians of Egypt; in proves that whatever else such men the same way as many men of distin- had, they never had any true religion. guished talents may be found, yet des- See 1 John ii. 19. titute of piety, and shut out of his king- 24-27. Jesus closes the sermon on dom. See Matt. vii. 21. 1 Cor. i. 26, the mount by a beautiful comparison, xiii. 1-3. In this last place, Paul says, illustrating the benefit of attending to his Ihat though he spoke with the tongue words. It was not sufficient to hear them; of angels, and had the gift of prophecy, they must be obeyed. He compares the and could remove mountains, and had manv ho should hear, and obey him, to not charity or love, all would be of no a man who built his house on a rock. avail. See my Notes on 1 Cor. xiii. Palestine was to a considerable extent 1 —3. a land of hills and mountains. Like 22. In that day. That is, in the last other countries of that description, it day, the day of judgment; the time was subject to sudden and violent rains. when the principles of all pretenders to The Jordan, the principal stream, was prophecy and piety shall be tried. annually swollen to a great extent, and 23. Profess stnto them. Say unto became rapid and furious in its course. them; plainly declare. 1 I never knew The streams which ran among the hills, rsu. That is, I never approved, loved, whose channels might have been dry Dr regarded you as my friends. See during some months of the year, became Ps. i. 6; 2. Tim. ii. 19. 1 Cor. viii. 3. suddenly swollen with the rain, and This proves that, with all their preten- would pour down impetuously into the sions, they had never been true follow- plains below. Every thing in the way ers of Christ. Jesus will rot then say of these torrents would be swept off A D.31.1 CHAPTER VII. 97 the floods came, and the winds Jesus had ended these sayings, the blew, 6 and beat upon that house; people were astonished 4 at his,doo aid it fell: and great was b the fall trine: of it. 29 For he taught them as one ha728 And it came to pass, when ing authority, and not as the scribea a 1Co.3.13. b He.10.26,27. c Je.23.29. Mar.6.2. Even houses erected within the reach beat when " God shall rain snares, fire, of these sudden inundations, and fspe- and a horrible tempest" upon the cially if founded on sand, or any unsolid wicked! basis, would not stand before them. 28, 29. His doctrine. His teaching. The rising, bursting stream would I As one having authority, and not at shake it to its foundation; the rapid the scribes. The scribes were the learn torrent would gradually wash away its ed men and teachers of the Jewish nabas; it would totter and fall, and be tion, and were principally Pharisees. sw ft away. Rocks in that. country They taught chiefly the sentiments wee common, and it was easy to se- of their rabbins, and the traditions cure for their houses a solid foundation. which had been delivered; they conNo comparison could, to a Jew, htve sumed much of their time in useless been more striking. So, tempests, and disputes, "vain jangling." Jesus was storms of affliction and persecution, beat open, plain, grave, useful; delivering around the soul. Suddenly, when we truth as became the oracles of God; not think we are in safety, the heavens may spending his time in trifling disputes, and be overcast; the storm may lower; and debating questions of no importance; calamity beat upon us. In a moment, but confirming his doctrine by miracles health, friendls,comforts, maybe gone. and argument;-teaching as having How desirable then to be possessed of power, as it is in the original, and not omnething that the tenpest cannot in the vain and foolish manner of the roach.! Such is an inltclest in Christ; Jewish doctors. He showed that he altention to his words; reliance on his had authority to explain, enforce, and promises; confidence in his protection; change the ce:remonial laws of the Jews. and a hope of heaven through his blood. He came with authority such as no man Earthly calamities do not reach these; could have, and it is noteremarkable and, possessed of religion, all the storms that his explanations astonished themt and tempests of life may beat harmless- From this chapter we may learn, ly around us. 1st. The evil of censorious judging. There is another point in this compa- vs. 1-5. We cannot see the heart. We rison. The house built on the sand is have ourselves possibly greater faults beat upon by the floods and rains; its than the persons that we condemn. foundation gradually is worn away; it They may be of a different kind; but falls. and is borne down the stream, and it is not strange for persons to be very is destroyed. So falls the sinner. The censorious towards faults in others, floods are wearing away his sandy foun- which they have to much greater exdation; and soon one tremendous storm tent themselves. shall beat upon him, and he and his 2d. We see how we are to treat men hopes shall fall, for ever fall. Out of who are opposers of the gospel. ver. 6. Christ, perhaps having heard his words We are not to present it to them when from very childhood; perhaps having we know they will despise it, and abuse taught them to others in the Sunday us., We should, however, be cautious school; perhaps having been the means in forming that opinion of them. Many of laying the foundation on which others men may be far more ready to hear the shall build for heaven, he has laid for gospel than we imagine; and a word himself no foundation; and soon an eter- seasonably and kindly spoken, may be nal tempest shall beat around his naked the means of saving them. Prov. xxv. soul. How great will be that fall! 11. Eccles. xi. 6. We should not meo What will be his emotions when sink- violent and wicked opposers of the gos btg for ever in the flood, and destined pel with a harsh, overbearing, and lordfor ever to live and writhe in the pelt- ly spirit; a spirit of dogmatizing and tsgs of that ceaseless storm that shall anger; nor should we violate the laws 9 98 AMATTHEW. [ A. D. 31 CHAPTER VIII. 2 And, behold, there came a leper IIEN he was come down from " and worshipped him, saying, Lord, the mountain, great multi- if thou wilt, thou calst make me tudes followed him. clean. a Mar.l.40,&c. Lu.5.12,&c. of social intercourse under the idea of us to that. And we never leave it with fathfulnzess. Religion gains nothing by out effort. How much more natural ta outraging the established laws of social tread in a way in which multitudes go life. 1 Pet. iii. 8. If men will not hear than in one where there are few travel. as when we speak to them kindly and lers, and which requires an effort to find respectfully, we may be sure they will it! And how much danger is there not when we abuse them, and become that we shall continue to tread in that angry. We harden them against the way until it terminate in our ruin! No truth, and confirm them in the opinion man is saved without effort. No man that religion is of no value. Our Sa- enters on the narrow way without de. viour was always mild and kind; and sign; no one by following his natural in not a single instance did he do vio- inclination and propensities. And yet lence to the laws of social intercourse, or how indisposed we are to effort; hom fail in the respect due from one man to unwilling to listen to the exhortations anoter. When with harshness men which would call us from the broad path speak to their superiors; when they to a narrower and less frequented abuse them with unkind words, and course! How prone are men to feet coarse epithets, and unfeeling denun- that they are safe if they are with the ciations; when children and youth for- many, and that the multitude that atget their station, and speak in harsh, tend them constitute a safeguard from authoritative tones to the aged, they are danger! violating the very first principles of the gospel-meekness, respect, and love. " Encompassed by a throng Give honor to whom honor is due, and T hey say so many cat be wrong be kind, be courteous. And miss a happy end." 3d. Christ gives peculiar encouragement to prafer. ver. 7-11. Especially Yet did God ever spare a guilty city his remarks apply to the young. What because it was large? Did he spare child is there that would not go to his tme army of Sennacherib from the deparent, and ask him for things which stroying angel because it was mighty-? were necessary? What child doubts Does he hesitate to cut men down by the willingness of a kind parent to give the plague, the pestilence, and by fawhat he thinks will be best for him? mine, because they are numerous? Il But God is more willing to give than he deterred from consigning men to the the best parent. We need of him gifts grave because they swarm upon the of far more importance than we ever earth, and because a mighty throng is can of an earthly father. None but goingto death? So in the way to hell. God can forgive, enlighten, sanctify, Not numbers, nor power, nor might, and save us. How strange that many nor talent in the broad way, will deter ask favors of an earthly parent daily and him or make that way safe; nor will hourly, and never ask of the Great the path to heaven be a dangerous road Universal Father a single blessing, for because few are seen travelling there. time or eternity! The Saviour knew and felt that men 4th. The danger of losing the soul. are in danger; and hence with much vs. 13, 14. The way to ruin is broad, solemnity he warned them when he the road to heaven is narrow. Men lived-and now warns us-to strive to naturally and readily go in the former; enter into the strait gate. they never go in the latter without de- 5th. The necessity of sincerity in re. sign. When we enter on the journey ligion. vs. 15-23. Profession is of nl of life, we naturally fall into the broad value without it. God sees the hear and thronged way to ruin. Our origin- And the day is near when hce fhall cut al propensity; our native depravity; our down and destroy all thesz who do not lisinclination to God and religion, lead bring forth the fruits of riztieoumnesa i, A. D. 31.] CHAPTER VlII. I9 3 And Jesus put forth his hand. and touchea 1im, saying, I will their lives. If in any thing we should ful would be the world! How would be honest and sincere, surely it should hypocrisy be abashed and confounded be in the things of religion. God is How woald impurity hang its head never deceived. Gal. vi. 7. And the How would peace reign in every family things of eternity are of too much con- and nation! How would anger and sequence to be lost by deluding our- wrath flee! And how would the race selves or others. We may deceive our -the lost, and benighted tribes of men, fellow men, but we do not delude our the poor, and needy, and sorrowful — Maker; and soon he will strip off our bend themselves before their common thin covering, and show us as we are Father, and seek peace and eternal litie to the universe. It any thing is of at the hands of a merciful and faithful prominent value in religion, it is hones- God! ty;-honesty to ourselves, our fellow CHAPTER VIII. men, and to God. Be willing to know 2. There came a leper. No disease the worst of your case. Be willing to with which the human family hlas been be thought of, by God, and men, as you afflicted, has been more dreadful than are. Assume nothing which you do not that which is often mentioned in the Bipossess; and pretend to nothing which ble as the leprosy. It first exhibits itsell you have not. Judge of yourselves as on the surface of the skin. The apyou do of others-not by words and pearance is not always the same, but it promises, but by the life. Judge of commonly resembles the spot made by yourselves as you do of trees,-not by the puncture of a pin, or the pustules leaves and flowers, but by thefruit. of a ring-worm. The spots generally 6th. The importance of building our make their appearance very suddenly hopes of heaven on a firm foundation. Perhaps its appearance might be hasrs. 24-27. No other can any man tened by any sudden passion, as fear lay than that which is laid, which is or anger. See Num. xii. 10. 2 Chron. Christ. 1 Cor. iii. 11. He is the tried xxvi. 19. The spots commonly exhibit Corner Stone. 1 Pet. ii. 6. Eph. i. 20. themselves, at first, on the face, about On an edifice raised on that foundation, the nose and eyes, and increase in size the storms of persecution and calamity a number of years, till they become as will beat in vain. Hopes thus reared large as a pea or a bean. sustain every adversity; are unshaken There are three kinds of leprosy, by the terrors of death; and secure us distinguished by the appearance of the from the tempests of wrath that shall spots: the white, the black, and the beat upon the guilty. How awful in the red leprosy. These spots though few day of judgment, will it be to have been at first, gradually spread till they cover deceived! How dreadful the shock to the whole body. find then the house built on the sand! But though the appearance of the disHow dreadfil the emotions, to see our ease is at first in the skin, yet it is deephopes totter on the brink of ruin; to ly seated in the bones, and marrow, see sand after sand washed away, and and joints of the body. We have rea. the dwelling reel over the heaving deep, son to suppose that in children it is conand fall into the abyss, to rise no more! cealed in the system for a number of Ruin, awful and eternal ruin, awaits years, till they arrive at the age of pu. those who thus deceive themselves, and berty; and in adults, for three or four trust to a name to live, while they are years, till at last it gives fearful indicadead. tions on the skin of its having gained a 7th. Under what obligations are we well-rooted and permanent existence. fr this sermon on the mount! In all A leprous person may live twenty, or languages there is not a discourse to be thirty, or even fifty years, if he received found that can be compared with it for the disease at his birth, but they will purity, and truth, and beauty, and dig- be years of indescribable misery. The nity. Were there no other evidence of bones and marrow are pervaded with the divine mission of Christ, this alone the disease. The malady advances would be sufficient to prove that he was from one stage to another with slow sent from God. Were these doctrines and certain ruin. " Life still lingers abeyed, and loved, how pure and peace- amidst the desolation " the joints, and 100 MATTHEW fA. D. 31. he thou clean: and immeediately 4 AL.d Jesus saith onto him, See sis leprosy was cleansed. thou tell a no manl; biat go thy wav, a c.9.30. Mar 5 43 Lands, and feet, lose their power; and commencement is imperceptible. Thce. the body collapses, or falls together, in appear only some few white spo;s on a form hideous and awful. There is a the skin. At first they are attended form of the disease in which it com- with no pain or inconvenience; but no mce:ces at the extremities: the joints means whatever will remove them. separate; the fingers, toes, and other The disease imperceptibly increases for members one by one fall off; and the many years. The spots bec ime larger, malady t\.us gradually approaches the and spread over the whole bo.ly. When seat of life. The wretched victim is the disease advances, the upper part ol thus doomed to see himself dying piece- the nose swells, the nostrils become en mtal, assured that no human power can larged, and the nose itself soft. Tu arrest for a moment the silent and steady mors appear on the jaws; the eyebrows march of this foe to the seat of life. swell; the ears become thick; tho This disease is contagious and here- points of the fingers, as also the feet ditary. It is easily communicated from and the toes swell; the nails become one to another, and is transmitted to the scaly; the joints of the hands and feel third and fourth generation. The last separate, and drop off. In the last stage generation that is afflicted with it com- of the disease the patient becomes a monly exhibits the symptoms by de- hideous spectacle, and falls to pieces. -ayed teeth, and fetid breath, and dis., Worship him. Bowed down before mased complexion. him, to show him respect. See Note Moses gave particular directions by Matt. ii. 2. I If thou wilt. This was which the real leprosy was to be distin- an exhibition of great faith, and also ar rguished from other diseases. See Lev. acknowledgment of his dependence or xiii. The leprous person was, in order the will of Jesus, in order to be healed lo avoid contagion, very properly sepa- So every sinner must come. He must rated from the congregation. The in- feel that Jesus can save him. He murs spection of the disease was committed also feel that he has no claim on him; to the priest; and a declaration on his that it depends on his sovereign will part that the person was healed, was and must cast himself at his feet with sufficient evidence to restore the afflict- the feelings of the leper: sd man to the congregation. It was required also that the leprous person I can but perish if I go; should bring an offering to the priest of I am resolved to try: two birds, commonly doves, one o For f fI stay avay, I know which was slain, and the other dismissed. See Lev. xiv. In compliance with Happily, no one ever came to Jesus the laws of the land, Jesus directed the with this feeling, who was not received, man that he had healed to make the cus- and pardoned. T[ Make me clean. Heal tomary offering, and to obtain the testi- me. The leprosy was regarded as an mony of the priest that he was healed. unclean and disgusting disease. Tc be The leprosy has once, and but once healed, therefore, was expressed by be. appeared in America. This loathsome ing cleansed from it. and most pAinful disease has in all other 3. And Jesus-touched him. It was instances beer confined to the old world, an offence to the Jews to touch a leprous and chiefly to the eastern nations. It is person, and was regarded as making matter of profound gratitude to a benig- him who did it ceremonially impure. nant Coad, that this scourge has been Lev. xiii. 3. The act of putttng forth Sermiteod but once to visit the new his hand and touching him, therefore, world. That awful calamity was in the expressed the intention of Jesus to curs itlanllr of Guadalnupe, in the West In- him, and was a pledge that he was, in tles, about the year 1730; and is thus fact, already cured..scribed by an eyewitness:* "hts 4. See thou tell no man. This corn -_ __ —- -_- ~ mand is to be understood as extending * D Peyssanel. only to the t'me'int. he had made the A. D. 31.] CHAPTER VIII. 101 shew thyself to the priest, and offer said, Lord, I am n i worthy e that the gift that Moses commandeda thou shouldest conim under ir for a testimony unto them. roof: but speak the word only, 5 And when Jesus was entered and my servant shall be healed. into Capernaum, there came unto 9 For I am a man under autbhnhim a centurion, b beseeching him, ity, having soldiers under me: and 6 And saying, Lord, my servant I say to this man, Go, and he golicth at home sick of the palsy, eth; and to another, Come, and!e grievously tormented. cometh; and to my servant, D 7 And Jesus saith unto him, 1. this, and he doeth it.'i. come and heal him. 10 When Jesus heard it, he marn 8 The centurion answered'and veiled, and said to them that fol. a Le.14.3,&c. b Lu.7.2,&c. c Ps.10.17. Lu.15 19.21. d Ps.33.9. 107.'N proper representation to the priest. It 8. I am not worthy, &c. This wat was his duty to hasten to him immedi- an expression of great humility. It 1e ately; not to delay by talking about it, fers doubtless to his view of his personal but as the first thing, to obey the laws unworthiness, and not merely to the of God, and make proper acknowledg- fact that he was a Gentile. It was the ments to him by an offering. The expression of a humble spirit; a con place where this cure was wrought was viction of the great dignity and power in Galilee, a distance of forty or fifty of the Saviour, and a belief that h-e was miles from Jerusalem; and it was his so unlike him, that he was not fit that duty to make haste to the residence of the Son of God should come into hil the priest, and obtain his sanction to the dwelling. So every truly penitent sm reality of the cure. Perhaps also Christ ner feels-a feeling which is approipriato was apprehensive that the.report would when he comes to Christ. go before the man, if he delayed, and 9. I am a man, &c. He had full con the priest, through opposition to Jesus, fidence in the ability of Jesus to heal might pronounce it an imposition. his servant, and requested him simply Q- A testimony unto them. Not to the to give the command. This request priest, but to the people. Show thyself he presented in a manner appropriate to to the priest, and get his testimony to a soldier. I am a man, says he, undei the reality of the cure, as a proof to authority. That is, I am subject to the the people that the healing is genuine. commands of others, and know how te It was necessary that he should have obey.' I have also under me soldiers that testimony, before he could be re- who are accustomed to obedience. I ceived to the congregation, or allowed say to one, go, and he goes; and to to mingle with the people. Having this, another, come, and he comtns. I am he would be, of course, restored to the prepared, therefore, to believe that your privileges of social and religious life, commands will be obeyed. As thorsH and the proof of the miracle, to the peo- obey me, so do diseases, storrms, and pie, would be put beyond a doubt. seas obey you. If men obey me, who 5. Capernaum. See Note, ch. iv. 13. am an inferior officer, subject to anorT There came unto him a centurion. A ther, how much more shall1 diseases centurion was a commander of a hun- obey you-the original sourre of power dred men, in the Roman armies. Judea -having control over all things! He was a Roman province, and garrisons asked, therefore, simply that Chris1 were kept there to preserve the people would give commandment, and he fell in subjection. This man was probably assured he would be obeyed. D5 birth a Pagan. See verse 10. 10. I have not found so g-eat faith 6. Sick of the palsy. See Note, ch. The word faith, here, means confidence iv. 24. The particular form which the or belief that Christ haid power to heal palsy assumed is not mentioned. It his servant. It does not of necessit seems it was a violent attack. Perhaps imply that he had saving faith; thougl it was the painful form which produced from the connexion, and the spirit man,iolent cramps, and which immediately ifested, it seems probable that he bnd. endangered his life If this was so, then lie was the trn * I02 MATTHEW. [A. D. 31 lowed, Verily I say untt you, I have ham, and Isaac, and Jacob, in the not found so great fai;h, n no, not kingdom of heaven:;n Israel. 12 But the children of the king. 11 And I say unto you, That b dom c shall be cast out into outer many shall come rom the east and darkness: there shall be weeping west, and shall sit down with Abra- d and gnashing of teeth. a c.15.28. b Is.2.2,3. Lu.13.29. Ac.11.18. c c.7.22,23. d c.13.42,50. Fp.3.6. Re.7.9. Gent;lc.,onvert to Christianity, and was or honor. To sit with those distilguish, a very early illustration of what was ed men was an honor, and would be mlore clearly revealed afterwards, that expressive of great felicity. the heathen were to be brought to the 12. The children of the kingdei. knowledge of the truth. ~ Jesus zmar- That is, the children, or the people, velled. Or wondered at his faith; or who expected the kingdom; or to whom deemed it remarkable. ~ Not in Israel. it properly belonged; or, in other words, Israel was a name given to Jacob (Gen. the Jews. They supposed themselves xxxii. 28, 29.), because, as a prince, he peculiarly the favorites of heaven. They had power with God; because he per- thought the Messiah would enlarge severed in wrestling with the angel their nation, and spread the triumphs that met him, and obtained the blessing. of their kingdom. They called them. The name is derived from two Hebrew selves, therefore, the children of the words, signifying Prince and God. He members.of the kingdom of God, to was one of the patriarchs; a progenitor the exclusion of the Gentiles. Our of the Jewish nation; and the names Saviour used the manner of speech to Israel and Israelites were given to them which they were accustomed, and said as the name Romans was in honor of that many of-the Pagans would be saved, Romulus; and the name Americans and many Jews lost. ~ Shall e east out after Americus Vespuccius. It was given into outer darkness, &c. This is an to the whole nation till the time of Je- image of future punishment. It is not roboam, when only the ten tribes that improbable that the image was taken revolted received the name, probably from Roman dungeons or prisons. because they were a majority of the They were commonly constructed unnation. After the captivity of Babylon, dcr ground. They were shut out from it was given to all the Jews indiscrimi- the light of the sun. They were, of nately. See Matt. x. 6. Acts vii. 42. course, damp, dark, and unhealthy, and Heb. viii. 8. Mark xv. 32.' It here probably most filthy. Masters were in means,'I -have not found such an in- the habit of constructing such prisons for stance of confidence among the Jews.' their slaves, where the unhappy prison11. Illany shall come from the east, er, without light, or company, or com &c. Jesus takes occasion from the fort, spent his days and nights in weepfaith of a Roman centurion, to state ing from grief, and in vainly gnashing this conversion would not be solitary; his teeth from indignation. The image that many Pagans-many from the east expresses the fact, that the wicked who and west-would be converted to the are lost will be shut out from the light gospel, and be saved, as Abraham, of heaven, and from peace, and joy, Isaac, and Jacob were. The phrase and hope; will be confined in gloomy " from the east and from the west," in darkness; will weep in hopeless grief; the scripture, is used to denote the whole and gnash their teeth in indignation world. Isa. xlv. 6; lix. 19. The phrase, against G-od, and murmur against his chall sit down, in the original, refers to justice. What a striking image of futhe manner ofsitting at meals (see Note ture wo! Go to a damp, dark, soliMatt. xxiii. 6.); and the enjoyments of tary, and squalid dungeon; see a miseheaven are described unaer the simili- rable and enraged victim; add to his tude of a feast or banquet-a very cor- sufferings the idea of eternity, and then mon manner of speaking of it. Matt. remember that this after all is but an xxvi 29. Luke xiv. 15; xxii. 30. It is image, a faint image, of hell! Ses used here to denote felicity, enjoyment Note on Matt. xxii. 13 A. D. 31.] CHAPTER VIII. 103 13 And Jesus said unto the cen- 14 And when Jesus was come Oirion, Go thy way; and as thou into Peter's house, he saw his hast believed, so be it done unto wife's mother laid, " and sick of a thee. And his servant was healed fever. in the self-same hour. 15 And he touched her hand, a Mar. l.S0,31. Lu.4.38,39. 13. He was healed in that self-same it would be in any other city, in conhour. This showed decisively the good- siderable haste and apparent confusion; ness and power of Jesus. No miracle and one observer might fix strongly on could be more complete. There could one circumstance, and another on an be no imposition, or deception. other. It is not at all improbable that This account, or one similar to this, the same representation and request is found in Luke vii. 1-10. There might be made both by the centurion las been a difference of opinion whe- and his friends. Matthew might have ther that was the same account, or fixed his eye very strongly on the fact whether a second centurion, encourag- that the centurion came himself, and ed by the success of the first, applied been particularly struck with his de. to our Saviour in a similar case and portrnent; and Luke on the remarkmanner, and obtained the same suc- able zeal shown by the friends of a cess. In support of the supposition heathen; the interest they took in his that they are different narratives, it is welfare, and the circumstance that he said that they disagree so far that it is had done much for them. Full of these impossible to reconcile them, and that interesting circumstances, he might it is not improbable that a similar oc- comparatively have overlooked the cencurrence might take place, and be at- turion himself. 2d. It was a maxim tended with similar results. among the Jews, as it is now in law, To a plain reader, however,-the nar- that what a man does by another, he ratives appear to be the same. They does himself. So Jesus is said to bap agree in the character of the person, tize, when he only baptized by his dis'he place, and apparently the time; in ciples. See John iv. 1; xix. 1. Mat the same substantial structure of the thew was intent on the great leading account, the expression of similar feel- facts of the cure. He was studious of ings, and the same. answers, and the brevity. He did not choose to explain same result. It is very difficult.to be- the particular circumstances. He says lieve that all these circumstances would that the centurion made the application, coincide in two different stories. and received the answer. He does not They differ, however. Matthew says, say whether by himself, or by an agent. that the centurion came himself. Luke Luke explains particularly how it was says, that he at first sent elders of the done. There is no more contradiction, Jews, and then his particular friends, therefore, than there would be if it He also adds, that he was friendly to should be said of a man in a court of the Jews, and had built them a syna- law, that he came and made applicagogue. An infidel will ask, whether tion for a new trial, when the applicathere is not here a palpable contradic- tion was really made by his lawyer. tion? In explanation of this, let it be Two men, narrating the fact, might remarked: 1st. That the fact that the exhibit the same variety that Matthew centurion came himself is no evidence and Luke have done; and both be true. that others did not come also. It was One thing is most clearly shown by in the city. The centurion was a great this narrative: that this account was favorite, and had conferred on them not invented by the evangelists for the many favors; and they would be anx- sake of impos tion. If it had been, ious that the favor which lie desired of they would have agreed in all the cir Jesus should be granted. At his sug- cumstances. gestion, or of their own accord, they 14, 15. This account is c(ontained also might apply to Jesus; and press the in Mark i. 29-31: and Luke iv. 38subjhet upon him, and be anxious to 41. Mark adds that Simon and Andrew represent the case as favorably as pos- lived together, and that James and John sible. All this was probatly done, as went with them';o the house. He adds, 104 MATTHEW. [A. D. 31 and the fever left her: and she which was spoken by Esaias arose, and ministered unto them. the prophet, saying, Himself took 16 When the even was come, our infirmities, and bare our sitfthey brought unto him many a that nesses. were possessed with devils: and he 18 Now when Jesus saw great cast out the spirits with his word, multitudes about him, he gave coma id healed all that were sick: mandment to depart unto the othoa [7 That it might be fulfilled side. a Mar. 1.32,&c. b Is.53.4. 1 Pe.2.24. * yi, that before the miracle, they spake even bring their sick to be healed (Luke A) him about the sick person. The xiii. 14.); but as soon as it was closed, miracle was direct and complete. She on the evening of the same day, they was so completely restored as to attend came in multitudes to be cured.' Pos. them, and minister to them. The men- sessed with devils. See Note, Matt. iv. tion of "Peter's wife's mother," proves 24. ~ WVith his word. By his cor that Peter either then was or had been mand; by a word. married. The fair and obvious inter- 17. That it might be fulfilled, &c. pretation is, that his wife was then'liv- This passage is found in Isaiah liii. 4. mg. Comp. 1 Cor. ix. 5; and see Note Our English translation of that imporon that place. Peter is claimed by the tant passage is, " Surely he hath borne Roman Catholics to be the head of the our griefs, and carried our sorrows." church, and the vicegerent of Christ. The Greek in Matthew is an exact The Pope, according to their view, is translation of the Hebrew, and the t e successor of this apostle. On what same translation should have been Fretence do they maintain that it is made in both places. In the fifty-third wrong for priests to marry? Why did chapter, Isaiah fully states the doctrine not Chrint at once reject Peter from of atonement, or that the Messiah was being an apostle for having a wife? to suffer for sin. In the verse quoted How remarkable that he should be set here, however, he states the very truth, up as the head of the church, and an which Matthew declares. The word example and a model to all who were translated griefs, in Isaiah, and infirm to succeed him. But all this is human ities, in Matthew, means properly, in law, and is contrary to the New Tes- the Hebrew and Greek, diseases of th? tament. That Peter had a wife was body. In neither does it refer to the no objection to his being an apostle, disease of the mind, or to sin. To hear and marriage has been expressly de. those griefs, is clearly to bear them dared to be "honorable in ALL."- away, or to remove them. This was Heb. xiii. 4. done by his miraculous power in healing 16. TIhen the even was come, &c. —the sick. The word rendered "sorThe fame of the miracles of Jesus rows," in Isaiah, and "sicknesses," in would probably draw together a crowd, Matthew, means pains, griefs, or anand those who had friends that were guish of mind. To carry, then, is to afflicted would bring them. All that sympathize with the sufferers; to make were brought to him he healed. This provision for alleviating those sorrows, was proof of two things: first, his great and to take them away. This he did benevolence; and, secondly, of his di- by his precepts, his example and the vine mission. He might have establish- cause of all sorrows-sin-lie removed ed the latter by miracles that would do by his atonement. The passage in no good. None of his miracles were Isaiah, and Matthew, therefore, mean performed, however, merely to make a precisely the same thing. See lfiages display of power, unless the cursing of on Atonement, and my Notes orn Isaiah, the barren fig-tree be an exception. ch. liii. Comp. Mark xi. 11-14. This was or 18. Unto the other side. Jesus was the evening of the sabbath. Mark i. now in Capernaum, a city at the north21-32. The Jews kept the sibbath west corner of the sea of Tiberias, or from evening to evening. Lev xxiii. sea of Galilee See Note, Matt. iv. 18. 32. Or tbe aabbath they would not The country 1o which he perposed to .. D. 31.] CHAPTER VIII.. 19 And a certain scribe came, of the air have nests; b at the Strn of and said unto him, Master, I a will man hath not where to lay his heaad. follow thee whithersoever thou 21 And another of his discjples goest. said unto him, Lord, b suffer me 20 And Jesus saith unto him, first to go and bury my father. The foxes have holes, and the birds 22 But Jesus said unto him, Fcla Lu.9.57,58. b 1 Ki.19.20. go was the region on the east of the 22. Let the dead bury their dead. The sAa of Tibcrias. word dead is used in this passage in'1, 20. A certain scrilecame, &c. It two different senses. It is apparently ls not improbable that this man, who a paradox, but is fitted to convey his hal seen the miracles of Jesus, had idea very distinctly to the mind. The fonied an expectation that by follow- Jews used the word dead often to exing him he would obtain some consid- press indifference towards a thing; or erable worldly advantage. Christ in rather, to show that that thing has no reply. proclaimed his own poverty, and influence over us. Thus, to be dead to dashed the hopes of the avaricious the world; to be dead to the law (Rom. scribe. The very foxes and birds, says vii. 4.); to be dead to sin (Rom. vi. 11.); he, have places of repose and shelter, means that the world, law, and sin but the Son of man has no home, and have not influence or control over us no pillow. He is a stranger in his own that we are free from them, and act as world; a wanderer and an outcast from though they were not. A body in the the abodes of men. Comp. John i. 11. grave is unaffected by the pomp and ~ Son of man. This means evidently vanity; by the gayety and revelry; by Tesus himself. No title is more fre- the ambition and splendor that may be quently given to the Saviour than this; near the tomb. So, men of the world and yet there is much difficulty in ex- are dead to religion. They see not its plaining it. The word son is used in beauty; hear not its voice; are not won a great variety of significations. See by its loveliness. This is the class of Note, Matt. i. 1. The name Son of men to which the Saviour referred here. man is given to Jesus only three times Let men, says he, who are uninterested in the New Testament (see Acts vii. in my work, and who are dead in sin 56. Rev. i. 13; xiv. 14.), except, by (Eph. ii. 1.), take care of the dead. Your himself. When he speaks of himself, duty is now to follow me. this is the most common appellation by There may have been two reasons which he is known. The phrase Son for this apparently rash direction. One,f God, given to Christ, denotes a pecu- was, to test the character and attachliar connexion with God. John x. 36. ment of the man. If he had proper The name Son of man probably denotes love for Christ, he would be willing to a corresponding peculiar connexion with leave his friends even in the most tender man. Perhaps he used it to signify the and trying circumstances. This is reinterest he felt in man; his peculiar quired. Matt. x. 27. Luke xiv. 26. A love and friendship for him; and his second reason might have been, that if willingness to devote himself to the best he returned, at that time, his friends interests of the race. It is sometimes, might ridicule or oppose him, or pre. howevcr, used as synonymous with sent plausible arguments in the atficMessiah. Matt. xvi. 28. John i. 34. tions of the family, why he should not Atfts viii. 37. John xii. 34. return to Christ. The thing to which 21. And another of his disciples, &c. he was called was moreover of more The word disciple properly signifies importance than any earthly considera learner; and was given to his follow- tion; and for that time, Christ chose to ers, because they received him as their require of the man a very extraordinary Teacher. Note, Matt. v. 1. It does sacrifice, to show his sincere attachnol of necessity mean that a disciple ment to him. Or it may have been, was a pious man, but only one of the that the Saviour saw that the effect of multitude, who, for various causes, visiting his home at that time might might attend on his instructions. See have been to drive away all his serious Tohn vi. 66; ix. 2b. impressions, and that he would return 106 MATTHEW. [A.D. 31 low me; and let the dead bury that the ship was covered with the their dead. waves: but he was asleep. 23 And when he was entered into 25 And his disciples came to a ship, his disciples followed him. him, and awoke him, saying, Lord, 24 And behold, a there arose a save us: we perish. great; tempest in the sea, insomuch 26 And he saith unto them, Why a Mar.4.37,&c. Lu.8.23,&c. to him no more. Thisimpressions might sailed was probably a small open boat. not have been deep enough, and his with sails, such as were commonly used purpose to follow our Saviour may not for fishing on the lake. ~ His disetp7es. have been strong enough to bear the Not merely the apostles, but probal ly trial to which he would be subjected. many others. There were many otLer Strange as it may seem, there are few ships in company with him. Mark iv. scenes better fitted to drive away serious 36. This circumstance would render impressions than those connected with the miracle much more striking and inz funeral. We should have supposed pressive. it would be otherwise.' But facts show 24. A great tempest. A violent storm; it to be so; and show, that if this was or a wind so strong as to endanger their one of the reasons which influenced the lives. This lake was subject to sadden Saviour, he had a thorough knowledge squalls.. The ship was covered with the of human nature. The arrangements for waves. The billows dashed against the the funeral; the preparation of mourn- ship (Mark iv. 37,) so that it was fast ing apparel; and the depth of sorrow filling and in danger of sinking. ~ He in such cases, divert the mind from its was asleep. On the hinder part of the sins, and its personal need of a Saviour; vessel, on a pillow. Mark iv. 38. It and hence few persons are awakened or was in the night, and Jesus had retired converted as the result of death in a to rest. He was probably weary, and family. The case here was a strong slept calmly and serenely. He appreone. It was as strong as can well hended no danger, and showed to his be conceived. And the Saviour meant disciples how calmly one can sleep with to teach by this that nothing is to be a pure conscience, and who feels safe allowed to divert the mind from reli- in the hands of God. gion; nothing to be an excuse for not 25. Save us. Save our lives. ~T We following him. Not even the death of perish. We are in danger of perishing. a father, and the sorrows of an afflicted This showed great confidence in the family, are to be suffered to lead a nan Saviour. It shows, also, where sinners to defer religion, or to put off the pur- and Christians should always go, who pose to be a Christian. That is a fixed feel that they are in danger of perishing. duty-a duty not to be deferred or ne- There is none that can save from the glected-whether in sickness or health; storms of divine wrath but the Son of at home or abroad; whether surrounded God. by living and happy kindred, or whether 26. Why are yefearful. You should a father, a mother, a child, or a sister have remembered that the Son of God, lies in our house dead. the Messiah, was on board. You should It is the regular duty of children to not have forgotten that he had power obey their parents, and to show them to save, and that with him you are safe. kindness in affliction, and to evince pro- So Christians should never fear danger, per care and respect for them when disease, or death. With Jesus they are dead. Nor did our Saviour show him- safe. No enemy can reach him; and eelf insensible to these duties. He as he is safe, so they shall be also. John taught here, however, as he always xiv. 19. T Rebuked the winds. Re. taught, that a regard to friends, and proved them; or commanded them to ease, and comfort, should be subordi- be still. What a power was this! What bate to the gospel; and that we should irresistible proof that he was divine! always be ready to sacrifice these when His word awed the tempest, and allayduty to God requires it. ed the storm! There is not, any where V13. Into a ship. This was on the sea a sublimer description of a display of We Tiberias. The ship in which they power. Nsr could there be sublimer A. D. 1.] CHAPTER VIII. 107 are ye fearful, 0 ye of little faith? ing, What manner of man is this, Then he arose, and rebuked a the that even the winds and the sea winds and the sea; and there was obey him. a great calm. 28 And b when he was come to 27 But the men marvelled, say- the other side, into the country of a Job 38.11. Ps.89.9. 107.29. b Mar.5.1 Lu.8.26,&c. proof that he was truly the Son of God. twelve miles to the south-east of G adara, g Great calm. The winds were still; and about twenty miles to the east of and the sea ceased to dash against the the Jordan. There is no contradiction, vessel, and to endanger their lives. therefore, in the evangelists. He came 27. ]l-en marvelled. Wondered; or into the region in which the two cities were amazed.'I What manner of man. were situated, and one mentioned one, What personage. How unlike other and the other another. It shows that men. What a vast, minute display of the writers had not agreed to impose on power; and how far exalted above mor- the world: for if they had, they would tals must he be! have mentioned the same city; and it He spoke to the winds; rebuked their shows they were familiar with the counraging, and the sea was suddenly calm. try. No man would have written in this The storm subsided; the ship glided manner, but those who were acquainted smoothly; danger fled; and in amaze- with the facts. Impostors do not menment they stood in the presence of him tion places, or names, if they can avoid who controlled the tempests that God it. ~i There met him two. Mark and had raised: and they felt that he must Luke speak of only one that met him. be God himself. None but God could " There met him out of the tombs a calm the heaving billows, and scatter man." Mark v. 2. " There met him the tempest. No scene could have out of the tombs a certain man." Luke been more grand than this display of viii. 27. This difference of statement the power of Jesus. The darkness; has given rise to considerable difficulty. the dashing waves; the howling winds; It is to be observed, however, that neiihe heaving and tossing ship; the fears ther Mark nor Luke say that there was and cries of the seamen; all by a single no more than one. For particular reaword hushed into calm repose; all pre- sons they might have been led to fix sent an image of power and divinity the attention on one of them that was irresistibly grand and awful. So the more notorious, and furious, and diffitempest rolls and thickens over the cult to be managed. Had they denied head of the awakened sinner. So he plainly that there was more than one, trembles over immediate and awful and had Matthew affirmed that there destruction. So while the storm of were two, there would have been an wrath howls, and hell threatens to en- irreconcilable contradiction. As it is gulf him, he comes trembling to the they relate the affair as other men Saviour. He hears; he rebukes the would. It shows that they were honest storm; and the sinner is safe. An in- witnesses. Had they been impostors; describable peace takes possession of had Matthew and Luke agreed to write the soul; and he glides on a tranquil books to deceive the world, they would sea to the haven of eternal rest. See have agreed exactly in a case so easy Isa. lvii. 20, 21. Rom. v. 1. Phil. iv. 7. as this. They would have told the 28-34. The same account of the de- story with the same circumstances. moniacs substantially is found in Mark Witnesses in courts of law often differ v. 1-20, and Luke viii. 26-38. in unimportant matters; and, provided 28. The other side. The other side the main narrative coincides, their tes. of the sea of Tiberias. ~ Country of timony is thought to be more valuabla. fie Gergesenes. Mark (v. 1,) says that Luke has given us a hint why he re. he came into the country of the Ga- corded only the cure of one of them. He larenes. This difference is only appa- says, there met him " out of the city," rent. Gadara was a city not far from a man, &c.; or, as it should be render the lake Gennesareth; one of the ten ed, "a man of the city," a citizen. Yet cities that were called Decapolis. Note, the man did not dwell in the city; for latt. iv. 25 Gergesa was a city about he adds in the same verse, "neither 108 MATTHEW. [A.D 31 the Gergesenes,'here met him two that no man migl pass by thai possessed with devils, comtingi out way. of the tombs, exceeding fierce, so, 29 And, behold, they cried out, abode he in any house but in the ing out of the tombs. Mark and Luke tombs." The truth of the case was, say that they dwelt in the tombs. Tha that he was born and educated in the sepulchres of the Jews were commonly city; he had probably been a man of caves, beyond the walls of the cities in r'calth and eminence; he was well which they dwelt, or excavations made known; and the people felt a deep in- in the sides of hills, or sometimes in terest in the case. Luke was, there- solid rocks. These caves, or excavabfre, particularly struck with his case; tions, were sometimes of great extent. and as his cure fully established the They descended to them by flights of pow-r of Jesus, he recorded it. The steps. These graves were not in the other that Matthew rmenlions was pro- midst bf cities, but in groves, and bably a stranger, or a person less no- mountains, and solitudes. They'aftorious as a maniac, and he felt less forded, therefore, to insane persons and interest in the cure. Let two persons demoniacs retreat and shelter. They go into a lunatic asylum, and meet two delighted in these gloomy and melaninsane persons, one of whom should be choly recesses, as being congenial to exceedingly fierce and ungovernable, the wretched state of their minds. Joand well known as having been a man sephus, also, states that these sepul of worth and standing; let them con- chres were the haunts and lurking verse with them; and let the more vio- places of those desperate bands of rob lent one attract the principal. attention, bers that infested Judea. The annexand they would very likely give the ed cut will furnish an illustration of the same account that Matthew and Luke nature of the sepulchres occurring in do; and no one would doubt the state- the east. A more full illutilation may ment was Crrect. IT Possessed with be seen by referring to nmy Notes on devils. See Note, Matt. iv. 24. I Con- Isa. lxv. 4. 29. What have we to do wzth thee? tion into his family. 1 John iii. 1. But This might -ave been translated. with the title given to Christ denotes his su. great propriety, What hast thou to do periority to the prophets (Heb. i. 1.); with us? The meaning is,' Why dost to Moses, the founder of the Jewish thou trouble, or disturb us?' See 2 economy (Heb. iii. 6); it denotes hi? Sam. xvi. 10. 2 Kings ix. 18. Ezra peculiar and near relation to the Father, iv. 3. ~ Son of God. The title, Son as evinced by his resurrection (Ps. ii. 7. sf God, is often given to Christ. Men Acts xiii. 33); it denotes his peculiai are sometimes called sons, or children relation to God from his miraculous con of God, to denote their piety and adop- ception (Luke i. 35); and is equivalen x. D. 31.-i CHAPTER V11. 109 saying, What have we to do with 32 Andl he said unto them, Go thee, Jesus, thou Son of God! art And when they were tome out, thou come hither to torment us they went into the herd of swine: before the time 1 and, behold, the whole herd of 30 And there was a good way swine ran violently down a steep:ff from them, an herd of many place into the sea, and perished in mwine, feeding. the waters. 31 SD the devils besought him, 33 And they that kept them fled, faying, If thou cast us out, suffer a and went their ways into the city,and (s to go away into the herd of told every thing, and what was befall irwine. b len to the possessed of the devils. Job 1.10-12. 2.3-6. b De.14 8. Is.65.3,4. Lo a declaration that he is divine, or tiles. Swine were to Jews unclean equal to the Father. John x. 36. animals, and it was unlawful for them IT Art thou come hither to torment us, to eat them. Lev. xi. 7. The Jews &c. By the time here mentioned is were forbidden by their own laws to meant the day of judgment. The Bible keep them, even for the purpose ol reveals the doctrine that evil spirits are traffic. Either, therefore, they had exnot now bound as they will be after that pressly violated the law, or these swine day; that they are permitted to tempt were owned by the Gentiles. and afflict men, but that in the day of The keepers fled in consternation. judgment they also will be condemn ed were amazed at his power. Perto everlasting punishment with all the haps they feared a further destruction wicked. 2 Pet. ii. 4. Jude 6. These of property; or, more likely, they were spirits seemed to be apprized of that, acquainted with the laws of the Jews,,and alarmed lest the day that they feared and regarded this as a judgment of heahad come. They besought him, there- ven for keeping forbidden animals, and fore, not to send them out of that coun- for tempting the Jews to violate the try; not to consign them then to hell, commands of God. They dreaded, but to put off the day of their final pun- perhaps, further punishment, and foolishment. ishly came and besought Jesus to de Mark and Luke say that Jesus in- part from their country. quired the name of the principal demo- This is the only one of our Saviour's niac, and that he called his name Le- miracles; except the case of the fig-tree rion, for they were many. The name that he cursed (Matt. xxi. 18-20.), if region was given to a division in the which he caused any destruction of Roman army. It did not always de- property. It is a striking proof of his tote the same number; but in the time benevolence, that his miracles tended of Christ it consisted of six thousand, directly to the comfort of mankind. It three thousand foot and three thousand was a proof of goodness added to the aorsenen. It came, therefore, to sig- direct purpose for which his miracles nify a large number, without specifying were wrought. That purpose was to the exact amount. confirm his divine mission; and it might 30. A herd of swine. The word herd, have been as fully done by splitting here applied to swine, is now commonly rocks, or removing mountains, or causgiven to cattle. Formerly it signified ing water to run up steep hills, as lb any collection of beasts, or even of men. any other display of power. See Acts The number that composed this herd ii. 22. He chose to exhibit the proof o: sx5 two thousand. Mark v. 13. his divine power, however, in such a 33. They that kept them fled. These way as to benefit mankind. wine were doubtless owned by the in- Infidels have objected to this whole bitants of Gadara. Whether they narrative. They have said that this 3re Jews or Gentiles is not certainly was a wanton and unauthorized violaknown. It was not properly in the ter- tion of private rights in the destruction ritory of Judea; but as it was on its of property. They have said that the horders, it is probable that the inhabi- account of devils going into swine, and tants were a mixture of Jews and Gen- destroying che m, was ridiculous. In r 1) HiU MATTHEW. [A. D 31 31 An i, aehold, lie whole city him that he would depart a out of same out to meet Jesus: and their coasts. when they saw him, they besought a Job 21.14. Lu.5.8. Ac.16.3a gald to these objections, the narrative it. He permits men to do much evil, is easily vindicated. 1st. If Christ, as when he might prevent it. He permits the Bible declares, be divine as well as one bad man to injure the person and human-God as well as man-then he property of another bad man. He pe'. aad an original right to that and all mits the bad to injure the good. He other property, and might dispose of it often permits a wicked man to fire a as he pleased. Ps. 1. 10, 11, 12. If city, or to plunder a dwelling, or to rob God had destroyed them by pestilence, a traveller, destroying property of many cr by lightning, or by an inundation or times the amount that was lost at Gaearthquake, neither the owners, nor dara. Why is it any more absurd to any one else, would have had reason suffer a wicked spirit to do injury, than to complain. No one now feels that he a wicked man; or to suffer a legion oJ has a right to murmur if God destroys devils to destroy a herd of swine, than a thousand times the amount of this for legions of men to desolate nations, property, by overturning a city by an and cover fields and towns with run earthquake. Why then should com- and slaughter? plaints be brought against him if he 34. The whole city came out. The should do the same thing in another people of the city probably came with a way? 2d. If this property was held by view of arresting him for the injury done the Jews, it was a violation of their law, to the property; but seeing him, and and it was right that they should suffer being awed by his presence, they only theloss; if bythe Gentiles, it wasknown besought him to leave them. ST Out of also to be a violation of the law of the their coasts. Out of their country. This people among whom they lived; a shows: 1st. That the design of Satan temptation and a snare to them; and is to prejudice men against the Saviour; an abomination in their sight; and it and even to make what Christ does, an was proper that the nuisance should be occasion why they should desire him to removed. 3d. The cure of two men, leave them. 2d. The power of avarice. one of whom was probably a man of These men preferred their property to distinction and property, was of far the Saviour. They loved it so much, more consequence than the amount of that they were blind to the evidence of property destroyed. To restore a de- the miracle, and to the good he had ranged man now, of family and stand- done to the miserable men that he had ing, would be an act for which property healed. It is no uncommon. thing for could not compensate, and which could men to love the world so much; to love not be measured in value by any pecu- property, even like that owned by the niary consideration. But, 4th. Jesus people of Gadara, so much as to see no was not at all answerable for this de- beauty. in religion, and no excellence in struction of property. He did not com- the Saviour; and, rather than part with mand, he only suffered or permitted the it, to beseech Jesus to withdraw from devils to go into the swine. He cor- them. The most grovelling employ. manded them merely to come out of the ment; the most abandoned sins; the man. They originated the purpose of most loathsome vices, are often loved destroying the property, doubtless for more than the presence of Jesus, and the sake of doing as much mischief as more than all the blessings of his sal possible, and of destroying the effect of vation. the miracle of Christ. In this they REMA eem to have had most disastrous suctss; and they only are responsible. 1st. The leprosy, the disease man Oh. If it should be sail that Christ per- tioned in this chapter, is an apt repre seitted this, when he might have pre- sentation of the nature of sin. Like vented it, we reply, That the difficulty that, sin is loathsome; it is deep fixed does nt stop there. He permits all the in the frame; penetrating every part of n'1 that exists when he might prevent the system; working its way to tho A& D. 31.] CHAPTER VIII. 11 surface impercepl tibly, but surely; loos- us in dying But for his merciful arm, ing the joints, and consuming the sinews we should sink; and dying, we should of moral action; and adhering to the die without hope. But he system, till it terminates in eternal death. It goes down from age to age. "Can make a dying bed, It shuts out men from the society of Fee soft as downy pillows are Whilst on his breast we lean our he'd, the pure in heaven, nor can man be ele- And breathe our li. outsweetlythere." vated there, till God has cleansed the soul by his Spirit, and man is made 6th. We are fo.ibly struck with his pure and whole. condescension. Vs. 19, 20. Men of 2d. The case of the centurion is a wickedness and crime dwell in splendid strong instance of the nature and value mansions, and stretch themselves c.. of humility. Vs. 5-10. He sustained couches of ease; when afflicted, they a fair character, and had done much for recline on beds of down; but Jesus had the Jews. Yet he had no exalted con- no home, and no pillow. The birds ception of himself. Compared with the that fill the air with music, and warble Saviour, he felt that he was unworthy in the groves, nay the very foxes, have that he should come to his dwelling. homes and a shelter from the storms So feels every humble soul. Humility and elements; but He that made them, is an estimate of ourselves as we are. It clothed in human flesh, was a wanderis a willingness to be known, and talk- er, and had not where to lay his head. ed of, and treated, just according to His sorrows he bore alone; his dwelltruth. It is a view of ourselves as lost, ing was in the mountains. In the papoor, and wandering creatures. Com- laces of the men for whom he toiled, pared with other men-with angels, and for whom he was about to bleed on with Jesus, and with God-it is a feel- a cross, he found no home, and no syming by which we regard ourselves as pathy. Surely this was compassion unworthy of notice. It is a readiness worthy of a God. to occupy our appropriate station in 7th. It is no disgrace to be poor. The the universe, and to put on humbleness Son of God was poor;-and it is no dis. of mind as our proper array. 1 Pet. honor to be like him. If our Maker, v. 5. then, has cast our lot in poverty; if he 3d. We have here an equally beauti- takes away by sickness or calamity the ful exhibition of faith. The centurion fruits of our toils; if he clothes us in had unwavering confidence in the power homely and coarse apparel; if he bids of Jesus. He did not doubt at all that the winds of heaven to howl around our Jesus was able to do for him just what open and lonely dwellings; let us rehe needed, and what he wished him to.do. member that the Redeemer of mankind This is faith; and every man who has trod the same humble path; and that this trust or confidence in Christ for it can be no dishonor to be likened to salvation, has savingfaith. him who was the beloved Son of God. 4th. Humility and faith are always 8th. We should be willing to emconnected. The one prepares the mind brace the gospel without hope of earthly for the other. Having a deep sense of reward. Vs. 19-23. Religion promises our weakness and unworthiness, we no earthly honors or wealth. It bids are prepared to look to Him who has its disciples to look beyond the grave, strength. Faith also produces humility. for its highest rewards. It requires Tesus was humble; and believing on men to love religion for its own sake; him, we catch his spirit, and learn of to love the.Saviour, even when poor, him. Matt. xi. 28-30. Compared with and cast out, and suffering, because he him, we see our unworthiness. Seeing is worthy of love; and to be willing to HIS strength, we see ouR feebleness; forsake all the allurements which the seeing his strength exerted to save crea- world holds out to us, for the sake of lures, impure and ungrateful as we are, the purity and peace of the gospel. we sink away into an increased sense 9th. We learn the necessity of forof our unfitness for his favor. saking all, for the sake of the gospel 5th. We see tne compassion and kind- Our first duty is to God, our Creator ness of Jesus. Vs. 16 —17. He has and Saviour; our second to friends, and borne our heavy griefs. He provides relations, and country. Ver. 22. When omtfort for us i'i sickness. and sustains God commands, we must follow him 112 MATTHEW A. D[. 31 CHAPTER IX. him a man sick of the palsy, lying A ND he entered into a ship, andi on a ted * and Jesus seeing theii passed over, and came into his faith, said Into the sick of the palsy,. own city. Son, b be )f good cheer; thy sins 2 And, a behold, they brought to be forgive 1 thee. a Mar.2.3,&c. Lu.5.18,&c. b Mar.5.34. tor should any consideration of ease, CHAPTER IX. or sajety. or imaginary duty, deter us. 1. And he entered into a schp, &ce To us it is of no consequence what men Jesus acceded to the request of the eay or think of us. Let the will of God people of Gadara, recrossed the lake of be prayerfully ascertained, and then let Gennesareth, and returned to hid own't be done though it carry us through city. By his own city is meant Caper. ridicule, racks, and flames. naum (Mark ii. 1), the city which was l0h. Jesus can preserve us in the at that time his home, or where he had cay of danger. Vs. 23-27. He hushed his dwelling. See ch. iv. 13. This same the storm, and they were safe. His account, with some additional cilcumlife was also in danger with theirs. stances, is contained in Mark ii. 3 -12, Had the ship sunk, without a miracle, and Luke v. 18-26. he would have perished with them. So 2. A man sick of the palsy. See Note, in every storm of trial or persecution; Matt. iv. 24. ~ Lying on a bed. This in every heaving sea of calamity, he is was probably a mattress, or perhaps a united to his followers. His interest mere blanket spread to lie on, so as to and theirs, is the same. He feels for! be easily borne. Being light, Jesus them; he is touched with their infirmi- might with propriety command him to ties; and he will sustain them. Be- take it up and walk. Ver. 6. cause I live, says he, ye shall live also. Mark says,' they uncovered the roof.' Never, never, then, shall man or devil Ch. ii. 4. Luke says,'they went upon pluck one of his faithful followers from the housetop, and let him down through his hand. John x. 27, 28. the tiling. Ch. v. 19. To us it would 11th. All that can disturb or injure appear that much injury must have been as, is under the controlof the Christian's done to the house where Jesus was Friend. Vs. 28-32. The very inha- and that they must be much incom bitants of hell are bound; and beyond moded by the removal of tiles and rafhis permission they can never injure us. ters, &c. An acquaintance, however, In spite, then, of all the malice of ma- with the mode of building in the East, lignant beings, the friends of Jesus are removes every difficulty of this nature. safe. Houses, in eastern countries, are com12th. It is no uncommon thing for monly square in their form, and of a men to desire Jesus to depart from single story. On approaching them them. Ver. 34. Though he is ready from.the street, a single door is seen in to confer on them important favors, yet the centre, and, usually, directly above they hold his favors to be of far less it a single latticed window. This desconsequence than some unimportant titution of doors and lights from the earthly possession. Sinners never love streets, though it gives their dwellings him; and always wish him away from a sombre appearance, is yet adapted to their dwellings. the habits of retirement and secrecy 13th. It is no uncommon thing for among the people of the East, where Tesus to take men at their word, and they are desirous of keeping their feleave them. He gives them over to males from observation. The annered worldly thoughts and pursuits; he suf- representation of an Arabian house fers them to sink into crime, and they shows the external appearance of an perish for ever. Alas, how many are Eastern dwelling, and the upper chaonthere, like the dwellers in Gadara, that ber, or " closet," rising above the main ask him to depart; that see him go building. See Note on Matt. vi. 6 without a sigh; and that never, never, On entering the only door in front, tha again behold him coming to bless them first room is a small square room, surwith salvation t rounded with benches, called the porca A. D. 31.! CHAPT;R IX. 11i ~he pepe t lrepose in the cool of the day, for con. vi. 6. On such a roof Rahab concealed the spies (Jos. ii. 6); Samuel tal wea with Saul (1 Sam. ix. 25); David waik is surrounded at eventide (2 Sam. xi. 2); and Peter went up to pray (Acts x. 9.) The fol wl on l sid Fm lowing cut represents the roof of a house, with the battlement, amd a perunAoeed Bor opeson going down for water. This rool was surrounded with a balustrade, or railing, breast-high, on the sides; but In this room the master of the family commonly transacts business, and, on t private occasions, receives visits. Passing through the porch, you enter a large square room directly in the centre of = the building, called the court. Luke says that the paralytic was let down' into the midst;' not in the midst of the people, but of the buildings -the middle place of the house. This court where a house was contiguous to ants paved commonly with marble; and, other, and of the same height, the railif possible, afountain of water is formed ing was lower, so as to walk from one in the centre, to give it beauty, and to roof to another. In cities constructed diffuse a grateful coolness. This room in this manier, it was possible to walk is surrounded by a gallery, or covered through a considerable part of the city walk on every side. From that covered on the roofs of the houses. A breastwalk, doors open into the other apart- work or railing was of course built in ments of the house. the same manner around the open spac, This centre room, or court, is cor- in the centre, to prevent them fiom monly uncovered or open above. In faling into the court below. This railwet weather, however, and in times of ing, or breastwork, is what Luke (v. great heat of the sirn, it is covered with 19,) says they let' him down through. an awning or canvass,stretched on cords, They removed it probably so that the and capable of being easily removed or couch could be conven'ently let down rolled up. This is what AMark means with cords; and standing on the roof when he says they uncovered the roof. over the Saviour, they let the maL They rolled up or removed this awning. down directly before him. The perseFronl the court to the roof the ascent verance they had manifested, was the is by flights of stairs, either in the co- evidence of their faith or confidence in veredl walk or gallery, or in the porch. his power to heal the sick man.'The roof is nearly flat. It is made of The cut at top of next page exhibits rarth; or in houses of the rich is a firm- the ground plan of an eastern dwelling, ly constructed flooring, made of coals, and illustrates the account of the curte ehalk, gypsum, and ashes, made hard by of the sick man. repeated blows. On those roofs spears By looking at this it may be easily of grass, wheat. or barley, sometimes seen how the paralytic was presented epring up; but these are soon withered I to Jesus. Suppose the Saviour to be by the sun. P's. exxix. 6-8. The seated in the open court, say at G. raf is a favorite place for walking, for I The room was tl.ronged. There wa& 10* 114 MATTHEW [A. D. 31 3 Knd, beholL certain of the 4 And Jesus knowing thei stribes said withir themselves, This thoughts, a said, Wherefore thinl man blasphemeth. ye evil in your hearts. a Ps.139.2. Jno.2.24,25. He.4.12,13. Re.2.21 disease as the effect of sin. John ix. 2, C James v. 14, 15. There is a real connexion between sin and suffering, as in ---- 1 ai~ a the case of gluttony, intemperate drinko oGn'~ a ing, lewdness, debauchery. Jesus might — "; — iD D be willing to direct the minds of the ^4jve sor spectators to this fact; and by pointing )J r_ a> D m them to a manifest instance of the eF. a, afe Coar - feet of sin, to lead them to hate and forT 4 sake it. Diseases are sometimes the direct judgment of God for sin. 1 Cor. iq e oae e ~a v. 3-5, xi. 30; 2 Sam. xxiv. 10-14. I l I This truth, also, Christ might have been -- a== - desirous of impressing on the people. * a D F I 3. This man blasphemeth. The word blaspheme originally means to speak evil a Doors. B. Porch. of any one, to injure by words, to c Harem, or room for women. blame unjustly. When applied to God, D Other rooms, for the family.it means to to E Galleries, or ealks between the court and rooms. t means to speak of him unjustly, to F Stairs to the second story, or to the roof. ascribe to him acts and attributes which but one way of access, through a. It he does not possess, or to speak impi. would be easy to ascend the stairs at F, ously or profanely. It also means to and go round on the gallery till they say or do any thing by which his name came over Jesus, and remove a part of or honor is insulted, or which conveys the balustrade, or breastwork, and let an impression unfavorable to God. It him down directly before him. [Be of means, also, to attempt to do or say good cheer, thy sins be forgiven thee. It a thing which belongs to him alone, or may seem remarkable that since the which he only can do. This is its man came only to be healed, Jesus meaning here. Christ was charged should have first declared his sins for- with saying a thing in his own name, given. For this the following reasons or attempting to do a thing which pro may be suggested: 1st. The man might perly belonged to God; thus assuming have brought on this affection of the the place of God, and doing him injury palsy by a long course of vicious indul- as the scribes supposed, by an invasion gence. Conscious of guilt, he may of his prerogatives. "None," said have feared that he was so great a sin- they, (See Mark and Luke), "can ner that Christ would not regard him. forgive sins but God only." In this He therefore assured him that his of- they reasoned correctly. See Isa. xliii. fences were pardoned, and that he 25, xliv. 22. None of the prophets had might lay aside his fears. 2d Jesus this power; and by saying that he fr. might be willing to show his power to gave sins, Jesus was understood to forgive sins. Had he stated it without affirm that he was divine; and as I e any miracle, the Jews would not have proved this by working a miracle expressoelieved it, and even his disciples might lyto confirm the claim, it follows that he nave been staggered. In proof of it, he is divine, or equal with the Father. rvorked a miracle; and no one, there- 4. Jesus knowing their thoughts. fore, could doubt that he had the power. Mark says, "Jesus perceived in his The miracle was wrought in express spirit that they so reasoned." The tttestatwn of the assertion that he had power of searching the hearts and the power to forgive sins. As God knowing the thoughts of men, belongs would not work a miracle to confirm a only to God. 1 Chron. xxviii. 9; Rmn. falsehood, or to deceive men, the miracle viii. 27; Rev. ii. 23; Jer. xvii. 10. In was a solemn confirmation, on the part claiming this, as Jesus did here, and:of God, that Jesus had the power to often elsewhere, he gave clear proofs forgive sins 3d. The Jews regarded of his omniscience. John ii. 24. 5. A.D 31 CHAPTER IX. 115 5 For whe.lher is easier to say, Matthew, sitting at the receipt of Thy sins be forgiven thee; or to custom: and he saith unto h.ni, say, Arise, and walk Follow mer. And he arose, and fol6 But that ye may know that lowed him. the Son of man hath power on 10 And it came to pass, as Jesus earth to forgive a sins, (then saith sat at meat in the house, behold, he to the sick of the palsy,) Arise, many publicans and sinners came take up thy bed, and go unto thine and sat down with him and h's house. disciples. 7 And he arose, and departed to 11 And when the Pharisees saw his house. it, they said unto his disciples, Why 8 But when the multitude saw eateth your Master with publicans it, they marvelled, and glorified b and sinners d God, which had given such power 12 But when Jesus heard that, unto men. he said unto them, They that be 9 And c as Jesus passed forth whole need not a physician, but from thence, he saw a man, named they that are sick. a Mi.7.18. b Ac.4.21. Ga.1.24. cMar.2. d c.1.19. Lu.15.2. Hle.5.2. 14. Lu.5.27,&c. 8. They glorified God. See Note, ever farther from praising themselves Matt. v. 16. To glorify God, here, than they were. means to praise him, or to acknowledge 10. And it came to pass as Jesus sat his power. The expression, which had at meat in the house. This feast was given such power to men, was a part of given to him by Levi. or 1Matthew. their praise. It expresses no sentiment Luke v. 29. This is another circumof the Evangelist about the nature of stance favorable to Matthew, but omitChrist. but is a record of their feelings ted by him, and recorded by Luke; and their praise, showing, also, that the apostles were 9. Sitting at the receipt of custom. averse to praising themselves. To rerhat is, at the place where custom, or ceive Christ hospitably and kindly was tribute, was received; or in other words a commendable act, and it strongly he was a publican, or tax-gatherer. evinces Matthew's freedom from osSee Note, Matt. v. 47. This man was tentation that he has supposed the fact. Matthew, the writer of this gospel. It thus illustrates the command of the The same account is found in Mark ii. Saviour, as recorded by himself, Matt. 14, and Luke v. 27, 28. Both those vi. 1-4. IT At meat. At the table, at evangelists call him Levi. That it was supper. the same man is known by the circum- 11. Why eateth and drinketh, &c. stances in which he was called being To eat and drink with others denotes the same in all the evangelists, and by intimacy and familiarity. The Phari. all concurring in the statement that our sees, by asking this question, accused Saviour was present at a feast soon him of seeking the society of such men, after he called him, and by the fact that and of being the companion of the Levi is not mentioned in the catalogue wicked. The inference which they of the apostles. The Jews were in the would draw was, that he could not be habit of giving several names to the himself righteous, since he delighted in same person. Thus Peter was also the company of abandoned men. called Simon and Cephas. It is worthy'12. They that be whole, &c. Jesus, of remark that Luke has mentioned a in reply, said that the whole needed circumstance favorable to Matthew, not a physician. Sick persons only which Matthew himself has omitted. needed his aid. A physician would Luke says, " he left all." Had Mat- not commonly be found with those thew said this, it would have been a that were in health. His proper place commendation of himself, utterly un- was among the sick. So, says he,' If like thli evangelists. No men were you Phrr.sees are s'tch as you think 116 MATTHEW [A. D. 31 13 But go ye and learn what that call the righteous, but sinners tc maieaneth, I a will have mercy, and repentance. B not sacrifice: for I am not come to 14 Then came to hinr the disci a Pr.21.3. Ho.6.6. Mi.6.8. c.12.7. b Lu.24.47. Ac.5.31. 2 Pe.3.9. yourselves, already pure and holy, you pretended to be righteous. Christ might do not need my aid. It would be of no have meant by this answer that it was use to you, and you would not thank not the design of his coming to call me for it. With those persons who such persons to repentance, knowing bel that they are sinners I may be use- that they would spurn his efforts, and *ill. And there is my proper place.' that, to a great extent, they would be Or, the expression may mean,'I came vain: or, more probably, he meant to on purpose to save sinners. My busi- affirm that his proper and only business is with them. There are none ness was to call to repentance such righteous; and as a physician is in his men as he was now with. He came proper place with the sick, so am I with to seek and save such, and it was his guilty and miserable sinners.' proper business, therefore, to associate 13. But go ye and learn, &c. To with them. ~ Repentance. Note, Matt. reprove them, and to vindicate his own iii. 2. conduct, he appealed to a passage of 14-17. Then cane the disciples oJ scripture with which they ought to have John, &c. See also Mark ii. 18-22; he.n acquainted. "I will have mercy, Luke v. 33-39. That is, of John the an. not sacrifice." Hos. vi. 6. This Baptist. It is probable that they had is not a declaration on the part of God understood that John was the forerunthat he was opposed to sacrifices or ner of the Messiah; and if such was offerings for sin: for he had appointed the case, they could not account for and commanded many, and had there- the fact that there was such a difference fore expressed his approbation of them. between them and the disciples of Jelt is a Hebrew mode of speaking, and sus. The Pharisees fasted often, regumeans, Iprefer mercy to sacrifice; or, I larly twice a week, besides the great amsnnore pleased with acts of benevolence national days of fasting. Luke xviii. 12. ead kindnsess than with a mere external See Note Matt. vi. 16-18. This was compliace with the duties of religion. the established custom of the land, and M1ercy, here, means benevolence or John:r did not feel himself authorized to kindness towards others. Sacrifices maike so great a change as to dispense were offerings made to God on account wiTh it. They were desirous of know of sin, or as an expression of thanks- ing, therefore, why Jesus had done it. giving. They were commonly bloody Besides, it is probable that this ques. offerin'gs or animals slain, signifying tiont was put to him when John was in that the sinner offering them deserved prison; and his disciples, involved in to die himself, and pointing to the great deep grief on account of it, observed sacrifice or offering, which Christ was days of fasting. Fasting was the natuto make for the sins of the world. Sa- ral expression of sorrow, and they crifices were the principal part of the wondered that the followers of Jesus worship of the Jews, and hence came did not join with them in lamenting the to signify external worship in general. captivity of him who was the forerun This is the meaning of the word here. ner and baptizer of their Lord. The sense in which our Saviour applies Christ, in reply to them, used three it is this: You Pharisees are exceed- illustrations, all of them going to esta irgly tenacious of the external duties blish the same thing, that we should oh of religion. But God has declared that serve a fitness and propriety in things. he prefers benevolence or mercy to The first is taken from a marriage. those external duties. It is proper, The children of the bride-chambertherefore, that I should associate with that is, the bridemen, or men who had ginners for the purpose of doing.hem the special care of the bridal chamber, good. f I came not to call the righteous, and who were therefore his special &c. No human beings are by nature friends- do not think of fasting whire righteous. Ps. xiv. 3: Rom. 1. 18-32, he is with them. With them it is a tiL. 10-18. The Pharisees, however, time of festivity and rejoicing; and i. D. 31.] CHAPTER IX. 117 ples of John, saying, Why do we new cloth unto an old garment; and the Pharisees fast oft, but thy for that which is put in to fill it up disciples fast not 1 taketh from the garment, and thi: 15 And Jesus said unto them, Can rent is made worse. the children of the bride-chamber 17 Neither do men put new wine mourn, as long as the bridegroom is into old bottles; else c the bottles with them. but the days will come break, and the wine runndth out, when the bridegroom shall be taken and the bottles perish: but they from them, and then shall b they fast. put new wine into new bottles, and 16 No man putteth a piece of 1both are preserved. c.25.1,10. Jnio.3.29. Re.21.-2. b Is.22.12. 1 or, raw, or, unwrought cloth. c Job 32.19. mourning would not be appropriate. a goat, and, properly prepared, was When he is removed, or taken away, filled with wine or water. Thev are then their festivity will be ended, and still used, because, in crossing deserts then will be the proper time of sorrow. of sand, they have no other conveySo, says he,, John, your friend and ances but camels, or other beasts of teacher, is in captivity. With you it is burden. It would be difficult for them a time of deep grief, and it is fit that to carry glass-bottles or kegs on them. you should fast. I am with my disci- They, therefore, fill two skins, and ples. It is, with them, a time of joy. fasten them together, and lay them It is not fit that they should use the across the back of a camel, and thus tokens of grief, and fast now. When carry wine or water to a great distance. 1 am taken away, it will then be pro- They were of course of different sizes, per that they should fast. For an ac- as the skins of kids, goats, or oxen ccunt of the ceremonies of an eastern might be used. Bruce describes parmarriage, see Note, Matt. xxv. 1-13. ticularly a bottle which he saw in Ara16. No man putteth a piece of new bia, made in this manner, of an ox-skin, cloth, &c. A second illustration was which would hold sixty gallons, and drawn from a well-known fact, show- two of which were a load for a camel. ing also that there was a propriety or By long usage, however, they of course itness of things. None of you, says became tender, and would be easily he, in mending an old garment, would ruptured. New wine, put into them, take a piece of entire new cloth. There would ferment, and swell and burst would be a waste in it. An old piece, them open. New skins or bottles or a piece like the garment, would be would yield to the fermenting wine, better. The word here translated new, and be strong enough to hold it from in the original means rude, undressed, bursting. So, says Christ, there is a or not fulled or cleansed by the cloth- fitness or propriety of things. It is not dresser. In this state, if applied to an fit that my doctrine should be attached old garment, and if wet, it would con- to, or connected with, the old and cortract and draw off a part of the garment rupt doctrines of the Pharisees. New to which it was attached, and thus make things should be put together, and made the rent worse than it was. So, says to match. he, my new doctrines do not match with This account of eastern bottles may the old rites of the Pharisees. There illustrate the following passages in the is a fitness of things. Their doctrines Bible. The Gibeonites took "wine required much fasting. In my system bottles, old, and rent, and bound up." it would be incongruous; and if my new Josh. ix. 4. "My belly is ready to doctrines were to be attached to their burst, like new bottles." Job xxxii. 19. eld ones, it would only make the matter "I am become like a bottle in the worse. smoke," Ps. cxix. 83; i. e., like a bot17. Neither do men put new wine, tie of skin hung up in a tent filled with &c. The third illustration was taken smoke. The following cut is copied fronm wine put into bottles. Bottles, from a fragment of the Antiquities of in e.stern nations, wear made, and are Herculaneum, and represents a youog still, of skins of beasts. Generally the woman pouring wine from a bottle inlo) skin was taken entire from a sheep or a cup. 118 MATTHEW. [A. D.31 18 While " he spake these things 19 And Jesus a.ose and follow unto them, behold, there came a ed him, and so did his disciples.:ertain ruler and worshipped him, 20 And,'behold,awoman, which saying, My daughter is even now was diseased with an issue of blood dead: but come and lay thy hand twelve years, came behind him, and upon her, and she shall live. b touched the hem of his garment: f Mar.ku Lu.8.41,&c. b Jno.11.22.25. c Mar.5.25. Lu.8.43. to die, or dying, and then in a few ma ments sending word that she was deadi The Greek word, rendered is even sew dead, does not of necessity mean, as our translation would express, that she had actually expired, but only that she was dying or about to die. Compare Gen. xlviii. 21. It is likely that a faw_ /J b~y^^ ji ther, in these circumstances, would use a word as nearly expressing actual death 4 1,1' si as would be consistent with the fact j/,1 X I ^ x that she was alive. The passage may be expressed thus:' My daughter was so sick that she must be, by this time, Vh'\\ 11dead.' ~ Come and lay thy hand upon her. It was customary for the Jewish _-~-:- ~l[}! j' ~ prophets in conferring favors, to lay their hand on the person benefited. 18 —26. The account contained in Jesus had probably done so also, and these verses is also recorded, with the ruler had probably witnessed the some additional circumstances, in Mark fact. v. 22-43, and Lluke viii. 41-56. 29. And behold a woman, &c. This 18. There came a certain ruler. disease was by the Jews reckoned un Mark and Luke say that his name was clean (Lev. xv. 25,) and she was unJairus, and that he was a ruler of the willing to make personal application to synagogue; that is, one of the elders to Jesus, or even to touch his person whom was committed the care of the The disease was regarded as incurable synagogue. See Note, Matt. iv. 23. She had expended all her property, I And worshipped him. That is, fell and grew worse. Mark v. 26. ~ Touch down before him, or expressed his re- ed the hem of his garment. This garspect for him by a token of profound ment was probably the square garment' regard. See Note, Matt. ii. 2. ~ 1Sly which was thrown over the shoulders daughter is even now dead. Luke says Note, Matt. v. 40. This was surthat this was his only daughter, and rounded by a border, or fringe; and that she was twelve years of age. Mark this fringe, or the loose threads hang and Luke say that she was at the point ing down, is what is meant by the hem. Pf death, and that information of her The Jews were commanded to wear ictual death was brought to him by this in order to distinguish them from xie who was sent by the ruler of the other nations. See Num. xv. 38, 39; synagogue, while Jesus was going. Deut. xxii. 12. Matthew combined the two facts, and Mark says that the woman, fearing stated the representation which was and trembling, came and told him all made to Jesus, without stopping parti- the truth. Perhaps she feared that, l dlarly to exhibit the manner in which from the impure nature of her disease, it was done. In a summary way he he would be offended that she touched says that the ruler communicated the him. f Be of good comfort. Jesus Lformation. Luke and Mark, dwell- silenced her fears, commended hez ing more particularly on the circum- faith, and sent her away in peace. He stances, state at length the way in used an endearing appellation, calling which it was done; that is, by himself her daughter, a word of tenderness and stating, in a hurry, that she was about affection, and dismissed her who hus A. D. 31.] CHAPTER IX. 113 21 For she said within herself, the woman was made whole from If I may but touch his garment, I I that hour. e shall be whole. 23 And d whei Jesus came inte 22 But Jesus turned him about; the ruler's house, and saw the and when he saw her, he said, minstrels and the people making a Daughter, be of good comfort; thy noise. b faith hath made thee whole. And 24 He said unto them, Give a At.19.12. b Lu.7.50. 17.19. 18.42. Ac. c Jno.4.53. d Mar.5.38. Ln.8.51. 2Ch. 14.9. 35.25. been twelve long and tedious years la- the females in the family set up a loud boring under a weakening and offensive and doleful cry. They continue it as disease, now in an instant made whole. long as they can without taking breath, Hier faith, her strong confidence in Je- and the shriek of wailing dies away in rius, had been the means of her restora- a low sob. Nor do the relatives satisfy tion. It was the power of Jesus that themselves with these expressions of cured her; but that power would not violent grief. They hire persons of have been exerted but in connexion both sexes, whose employment it is to with faith. So in the salvation of a mourn for the dead in the like frantic tinner. No one is saved who does not manner. See Amos v. 16; Jer. ix. 20, believe; but faith is the instrument, and They sing the virtues of the deceased, not the power, that saves. recount his acts, dwell on his beauty, 23. And when Jesus came in, &c. strength, or learning; on the comforts Jesus admitted only three of his dis- of his family and home, and in doleful ciples, Peter, James, and John the bro- strains ask him why he left his family ther of James, and the father and mother and friends. To all this they add soft of the damsel, to go in with him where and melancholy music. They employ the corpse lay. Mark v. 37-40. It minstrels to aid their grief, and increase was important that there should be the expression of their sorrow. This witnesses of the miracle, and he chose violent grief continues, commonly, eight a sufficient number. Five witnesses days. In the case of a king, or othel were enough to establish the fact. The very distinguished personage, it is prowitnesses were impartial. The fact that longed through an entire month. This she was dead was established beyond a grief does not cease at the house; it is doubt. Of this the mourners, the pa- exhibited in the procession to the grave; rents, the messengers, the people were and the air is rent with the wailings of satisfied. If she was presented to the real and of hired mourners. people alive, the proof of the miracle The Jews were forbidden to tear their was complete. The presence of more hair and cut their flesh. See Lev. xix. than the five witnesses would have 28; Deut. xiv. 1. They showed their made the scene tumultuous, and have grief by howling, by music, by concealbeen less satisfactory evidence of the ing the chin with their garment, by fact of the restoration of the child. Five rending the outer garment, by refusing sober witnesses are always better than to wash or anoint themselves, or to con the confused voices of a rabble. These verse with people, by scattering ashes were the same disciples that were with or dust in the air, or by lying down in him in the mount of transfiguration and them. Job i. 20, ii. 12; 2 Sam. i. 2-4, garden of Gethsemane. Mark ix. 2, xiv. 2, xv. 30; Mark xiv. 63. The exand xiv. 33. 2 Pet. i. 17, 18.'T He pressions of grief, therefore, mentioned saw the minstrels and the people making on this occasion, though excessive and a naise. llinstrels are persons who foolish, were yet strictly in accordance play on instruments of music. The with eastern customns. people of the East used to bewail the 24. The maid is not dead, but sleepeth. dsad by cutting the flesh, tearing the It cannot be supposed that our Lord hair, and crying bitterly. See Jer. ix. means literally to sag that the child 17, xvi. 6, 7; Ezek. xxiv. 17. The ex- was not dead. Every possible evidence pressions of grief at the death of a of her death had been given, and he kaiend, in eastern countries, are ex- acted on that hirrself, and corn reyed to tre.me, As soon as a person dies. all the peor e the ide itatl he raised. ho 20 MAT'THEW. I[A D. 3 place; for the maid is not dead, departed, spread abroad his fame but sleepeth. And they laughed in all that country. him to scorn. 32 As they went out, behold, 25 But when the people were they brought to him a dumb man put forth, - he went in, and took her possessed with a devil. by the hand, and the maid arose, 33 And when the devil was cast 26 And' the fame hereof went out, the dumb spake: f and the abroad into all that land. multitudes marvelled, saying, It wa 27 And when Jesus departed never so seen in Israel. thence, two blind men followed 34 But the Pharisees said, IHe him, crying, and sayirg, Thou casteth out devils through the prince eon of David, e have mercy on us. of the devils. 28 And when he was come into 35 And A Jesus went about all the house, the blind men came to the cities and villages, teaching in him: and Jesus saith unto them, their synagogues, and preaching Believe ye that I am able to do this the gospel of the kingdom, and They said unto him, Yea, Lord. healing every sickness and every 29 Then touched he their eyes, disease among the people. saying, According to your faith be 36 But when he saw the multlit unto you. tudes, he was moved with compas30 And their eyes were opened: sion on them, because they l faintand Jesus straitly charged them, ed, and were scattered abroad, as saying, See that no man know d it. sheep i having no shepherd. 31 But they, when they were a Ac.20.10. b 2Ki.4.33,&c. i or, this e c.l12.22. Lu.11.14. f s.35.6. g c.12.24 fame. c C.15.22. 20.30,31. dIs.42.2. 52.13. Mar.3.22. Lu.11.15. h c.4.23. 1or, were tired c.12.16. and lay down. i Nu.27.17. 1 Ki.22.17. Eze 34.5. Zec.10.2. from the dead. He meant to speak in ed to life. There could be no deception apposition to their opinions. It is not here. Parents could not be imposed unlikely that Jairus and the people fa- on in such a case. Nor could such a vored the opinions of the Sadducees, multitude be deceived. The power of and that they understood by her being Jesus was undoubtedly shown to be dead that she had ceased to be, and that sufficient to raise the dead. If he can she would never be raised up again. In restore the body to life, he can also the opposition to this he used the expression soul. A word from him can restore the ghe sleepeth; affirming mildly both that soul to immortal life, so that it shall the body was dead, and implying that never see death. her spirit still lived, and that she would 27. Son of David. By the Son of be raised up again. A similar mode of David the Jews meant the Messiah. speaking is seen in John xi. 11: " Our He was the Son or descendant of Davia friend Lazatus sleepeth." The sacred by way of eminence. Isa. ix. 7; Luke writers, who hold the doctrine of the i. 32; Matt. i. 1; and Rev. xxii. 16. resurrection, often spoke of the dead as 28. And when he was come into the sleeping. 2 Peter iii. 4; Acts vii. 60; house. He went into a house probably 1 Cor xv. 6, 18; 1 Thess. iv. 13- 15. to avoid the tumult and publicity of the The meaning of this passage, then, is, street. He sought privacy, and was the maid has not ceased to exist; but unwilling to make any commotion. Choug; her body is dead, yet her spirit 34. Prince of the devils. That is, ves, a:d she sleeps in the hope of the Beel.Zebub. See Note, Matt. xii. 24. resurrection. ~TeLaughed him to scorn. 35. The gospel of the kingdom. That Derided him, ridiculed him. is, the good news of the reign of God, oE 25. He went in. With the father, and the good news of the advent and reign mother, and three disciples. Mark v. of the Messiah. Matt. iii. 2. 19'-40. ~ The maid arose. She return1 36. Because they fainted. The word ,- D. 31,] CHAPTER IX. 121 37 Then saith he unto nis dis- 38 Pray ye therefore the Lord siples, The harvest a truly is plen- of the harvest, that he will send tbus, but the labourers are few: forth b labourers into his harvest, l; u.lO.2. Jno.4.35. b Ps.68.11. used here refers to the weariness and ed a miracle to prove it. If he had it fatigue which results from labor and then, he has it still. To him, then, the being burdened. He saw the people lost sinner may come, with the assiaurdened witty the rites of religion and rance that as he freely then exerted that he doctrines of the Pharisees; sinking power, so he is ever the same, and will down under their ignorance and tradi- do it now. lions, and neglected by those who ought 3d. Jesus Christ is divine. Nothing to have been enlightened teachers; could prove it more clearly than the scattered and driven out without care power to pardon rebels. God only can and attention. With great beauty he pronounce what shall be done with *ompares them to sheep, wandering transgressors of his law. Isa. xliii. 25. rVithout a shepherd. Judea was a land He that claims this right must be either sf flocks and herds. The faithful shep- an impostor or God. B;ut no impostor herd, by day and night, was with his ever yet worked a miracle. Jesus was flock. He defended it, led it to green therefore divine. He can save to the pastures, and beside the still w aters. uttermost all that come to God through Without his care they would stray him. away. They were in danger of wild 4th. We see here the proper rule to beasts. They panted in the summer be observed in mingling with the wicksun, and knew not where was the cool- ed. Vs. 10-13. It should not be of ing shade and stream. So, said he, is choice, or for pleasure. We should not it with this people. No wonder that the enter into their follies or vices. We compassionate Redeemer was moved should not seek enjoyment in their sowith pity! ciety. We should mingle with them 37. The harvest truly is plenteous, simply to transact necessary business, &c. Another beautiful image. A wav- and to do them good, and no further. tng field of golden grain invites many Ps. i. 1. reapers, and demands haste. By the 5th. In the case of the ruler and the harvest, here, he meant that the multi- woman that was diseased we have a tue of people that flocked to his min- strong instance of the nature of faith. dsely was great. The people expected They came not doubting his powertile Messiah. They were prepared to fully assured that he was able to heal. eceive the gospel. But the laborers So all genuine believers come to him. vere few. Few were engaged in in- They doubt not his power or willinggtructing. the multitude. He directed ness to save them. Poor, and lost, and them, therefore, to pray to the Lord of ruined by sin, and in danger of eternal the harvest to send forth reapers. God death, they come. His heart is open. is the proprietor of the great harvest of He puts forth his power, and the soul the world, and he only can send men is healed, and the sin and danger gone. to gather it in. 6th. The young must die, and may REMAINs. die in early life. Ver. 18. Very short 1st. We are presented with an in- graves are in every burying-ground. stance of proper perseverance in com- Thousands and millions, not more ing to Christ. -Vs. 1, 2. Nothing was than twelve years of age, have died. sulffered to prevent the purpose of pre- Thousands and millions, not more than senting the helpless paralytic to the twelve years of age, are yet to die. Saviour. So the poor helpless sinner Many of these maybe taken from Sun, should come. No obstacle should pre- day schools. Their class, their teacher rent him. He should lay himself at -their parents, sisters, and brothersuis feet, and feel that Jesus holds over must be left, and the child be carried to im the power of life and death, and the grave. Many children of that age, iat no other being can save. that have been in Sunday schools, have 2d. Jesus has the power to forgive died happy. They loved the Saviour, ms. Ver 6. He rlaimed it, and work- and they were ready to go. Jesus waa * t 122 rATTIIEW. [A. D. te CHAPTER X. Iclean syprits, to cast them out, and ND when he had called unto to heal all manner of sickness and him his twelve disciples, he 8 all manner of disease. gave them power against un- 2 Now the names b of thf a Mar,3.13,14. 6.7,&c. Lu.9.1,&c. I or, b Lu.6.13. vssr. near to them when they died, and they Gentiles, Rom. i. 1; 1 Cor. xv. 8, 9, are now in heaven. Of every child we Gal. i. 1. So that there were in a]i may ask, are you ready also to go when fourteen apostles. God shall call you? Do you Tove the In selecting twelve at first, it is proba. Lord Jesus so as to be willing to leave ble that he was somewhat guided by all your friends here, and go to him? the number of the tribes of Israel. 7th. Jesus can raise up the dead, and Twelve was, with them, a well-known he will raise up all that love him. Ver. number, and it was natural that he 25. Many little children will be raised should select one for every tribe. Their ip to meet him in the last great day. office was clearly made known. They lIe shall come in the clouds. The an- were to heal the sick, raise the dead, rel shall sound a trumpet, and all the preach the gospel, &c. They were to aead shall hear. All shall be raised up be with him, receive his instructions, and go to meet him. All that loved learn the nature of his religion, be witnim here will go to heaven. All that nesses of his resurrection, and bear his were wicked, and did not love him here, gospel then around the globe. The will go to everlasting suffering. number twelve was the best for these 8th. We see the duty of praying for purposes that could be selected. It was the conversion of the world. Ver. 37, sufficiently large to answer the purpose 38. The harvest is as plenteous as it of testimony; and it was so small -as was in the time of Christ. More than not to be disorderly, or easily divided six hundred millions are still without into parties or factions. They were not the gospel. And there are not yet many learned men, and could not be supposed laborers to go into the harvest. The to spread their religion by art, or talents. world is full of wickedness, and God They were not men of wealth, and only can qualify those who shall go and could not bribe men to follow them. preach the gospel to the dark nations They were not men of rank and office, of the earth. Without ceasing, we and could not compel men to believe. ought to entreat of God to pity the na- They were just such men as are always tions, and to send faithful men, who found the best witnesses in courts ol shall tell them of a dying Saviour. justice-plain men, of good sense, of fair character, of great honesty, and CHAPTER X. with favorable opportunities of ascer1. And when he had called unto him taining the facts to which they bore his twelve disciples, &c. This account witness. Such men every body beof sending the apostles forth is recorded lieves, and especially when they are also in Mark vi. 7-11, and Luke ix. 1 willing to lay down their lives to prove -6. Mark says that he sent them out their sincerity. two and two. This was a kind arrange- It was important that he should ment, that each one might have a com- choose them early in his ministry, that panion; and that they might visit more they might be fully acquainted with places, and accomplish more labor, than him; might treasure up his instruc if they were all together. These twelve tions, and observe his manner of life were the original number of apostles. and his person, that by having been The word apostle means one that is long acquainted with him they might sent, and was given to them because be able to testify to his identity, and be they were sent forth to preach the gos- competent witnesses of his resurrection. pel. They were ambassadors of Christ. No witnesses were ever so well qualiTo this number Matthias was after- fled to give testimony as they; and none wards added, to supply the place of Ju- ever gave so much evidence of their das. Acts i. 26. And Paul was spe-sincerityas they did. See Actsi. 21, 22, iallv called to be an apostle to the 2. The accotunt which follows is more A. D. 31.] CHAPTER X. 123 twelve apostles are these The first, can; James the son of AlpheLs; Simon, who is called Peter, and and Lebbeus, whose surname was Andrew his brother: James the son Thaddeus; of Zebedee, and John his brother; 4 Simon the Canaanite; and Ja 3 Philip, and Bartholomew; das Iscariot, who also betrayed him. Thomas, and Matthew the publi- 5 These twelve Jesus sent fcrth, fully given in Mark iii. 13-18, and probable that he was one of a small sect Luke vi. 12-19. Both of those evan- of the Jews called Zealots, on account gelists have recorded the circumstances of peculiar zeal in religion. His native of their appointment. They agree in place was probably Cana. Afterwards saying it was done on a mountain; and, he might with propriety be called by according to Luke, it was done before either title. ~ Judas Iscariot. It is the sermon on the mount was deliver- probable this name was given to him to ed, perhaps on the same mountain, near designate his native place. Carzoth was Capernaur. Luke adds that the night a small town in the tribe of Judah. previous had been spent in prayer to 5. Into the way of the Gentiles. That God. See Note on Luke vi. 12. ~ Si-is, among the Gentiles, or nowhere but mon, who zs called Peter. Peter means among the Jews. The full time for a rock. He was also called Cephas. preaching the gospel to the Gentiles John i. 42; 1 Cor. i. 12, iii. 22, xv. 5; was not come. It was proper that it Gal. ii. 9. This was a Syro-Chaldaic should be first preached to the Jews, word, signifying the same as Peter. the ancient covenant people of God, and This name was given probably in re- the people among whom the Messiah ference to the resoluteness and firmness was born. He afterwards gave terem a which he was to exhibit in preaching charge to go into all the world. Matt. the gospel. Before the Saviour's death xxviii. 19. S And into any city of the he was rash, impetuous, and unstable. Samaritans enter ye not. The S'amaAfterwards, as all history affirms, he ritans occupied the country formerly was firm, zealous, steadfast, and im- belonging to the tribe of Ephraim and movable. He was crucified at Rome the half-tribe of Manasseh. This region with his head downwards, thinking it was situated between Jerusalem and too great an honor to die as his Master Galilee; so that in passing from the one did. See Note, John xxi. 18. Tf James to the other, it was a direct course to the son of Zebedee, and John his brother. pass through Samaria. The capital of This James was slain by Herod in a the country was Samaria, formerly a persecution. Acts xii. 2. The other large and splendid city. It was siJames, the son of Alpheus, was sta- tuated about fifteen miles to the north. tioned at Jerusalem, and was the au- west of the city of Shechem or Sychai thor of the epistle that bears his name. (See Notes on John iv. 5), and aboul See Gal. i. 19; ii. 9; Acts xv. 13. A forty miles to the north of Jerusalem James is mentioned (Gal. i. 19) as the For a description of this city, see my Lord's brother. It has not been easy to Notes on Isaiah, xxviii. 1. Sychar or ascertain why he was thus called. He Shechem was also a city in the limits ol is here called the son of Alpheus, that Samaria. is, of Cleophas. John xix. 25. Al- This people was formerly composed pheus and Cleophas were but different of a few of the ten tribes, and a mix. ways of writing and pronouncing the ture of foreigners. When the ten tribes same name. This Mary, called the were carried away into captivity to Bamother of James and Joses, is called bylon, the king of Assyria sent people the wife of Cleophas. John xix. 25. from Cutha, Ava, Hameth, and Se~ Lebbeus, called Thaddeus. These pharvaim, to inhabit their country. 2 two words have the same signification Kings xvii. 24; Eara iv. 2-11. These tn Hebrew. Luke calls him Judas, people at first worshipped the idols ot by a slight change from the name Thad- their own nations. But being troubled deus. Such changes are common in all with lions, which had increased greatl3 wittings. while the country remained uninhabite4 4, Simon the Canaanite. Luke calls they supposed it was because they had him Simon Zelores, the zeale us. It is not honored the God of the countr, A ~24 MATTHEW. |A D.31 and Commanded then, saying, Go The kingdom of heaven is at not'nto the way of the Gentiles, hand. and into any city of the Samari- 8 Heal the sick, cleanse the lep. tans enter ye not: ers, raise the dead, cast out devils: 6 But go b rather to the lost'freelyye have received,freely give. sheep c of the house of Israel. 9 1 Provide f neither gold, noi 7 And, as ye go, preach, saying, silver, nor brass, in your purses: a 2 Ki.17.24. Jno.4.5,9,20. b Ac.13.46. dc.3.2. 4.17. Lu.9.2. 10.9. e Ac.8.18,20. fPs119.176. Is.53.6. Je.50.6,17. Eze.34.5,6, lor,get. fLu.22.35. 1 Cor..a7,&c. 1 Pe.2.25. Jewish priest was therefore sent to them bers and the hatred which subsisted from Babylon, to instruct them in the between the two nations. Jewish religion. They were instructed 5th. The Samaritans recetved only partially from the books of Moses; but the five books of Moses, and rejected still retained many of their old rites and the writings of the prophets, and all idolatrous customs, and embraced a re- the Jewish traditions. From these ligion made up of Judaism and idolatry. causes arose an irreconcilable difference 2 Kings xvii. 26, 27, 28. between them, so that the Jews regardThe grounds of difference between ed them as the worst of the human race the two nations were the following: (John viii. 48), and had no dealings with 1st. The Jews, after their return from them. John iv. 9. Babylon, set about rebuilding their tem- Our Saviour, however, preached the pie. The Samaritans offered to aid gospel to them afterwards (John iv. them. The Jews, however, perceiving 6-26) and the apostles imitated his ex that it was not from a love of true re- ample. Acts viii. 25. The gospel was, licion, but that they might obtain a part however, first preached to the Jews. of the favors granted to the Jews by 6th. But go rather to the lost sheep, Cyrus, rejected their offer. The con- &c. That is, to the Jews. He resequence was, that a state of long and garded them as wandering and lost, bitter animosity arose between them like sheep straying without a shepherd. and the Jews. They had been the chosen people of 2d. While Nehemiah was engaged in God; they had long looked for the building the walls of Jerusalem, the Messiah; and it was proper that the Samaritans used every art to thwart gospel should be first offered to them. ait in his undertaking. Neh. vi. 1- 7. The kingdom of heaven is at hand. 14. Or, more literally, the reign of heaven, 3d. The Samaritans at length obtain- or of God, draws near. See Note,.d leave of the Persian monarch to build Matt. iii. 2. a temple for themselves. This was 8. Freely ye have received, freely give. erected on mount Gerizim, and they That is, they were not to sell their fa strenuously contended that that was the vors of healing, preaching, &c. They place designated by Moses as the place were not to make a money making busiwere the nation should worship. San- ness of it, to bargain specifically to heal ballet, the leader of the Samaritans, for so much, and to cast out devils for constituted his son-in-law, Manasses, so much. This, however, neither then High Priest. The religion of the Sa- nor afterwards, precluded them from maritans thus became perpetuated, and receiving a competent support. See an irreconcilable hatred arose between Luke x. 7; 1 Cor. ix. 8-14; 1 Tim. them and the Jews. See Note on John v. 18. rv. 20. 9-15. See also Mark vi. 8-11, and 4th. Afterwards Samaria became a Luke ix. 3-5. In both these places place of resort for all the outlaws of Ju- the substance of this account is given, tea. They received willingly all the though not so particularly as in Mat levwsh criminals, and refugees from jus- thew. The general subject is, the in tice. The violators of the Jewish laws, structions given to the apostles. and those who had been excommunicat- 9. Nor brass. This prohibition ol ed, be'ook themselves for safety to Sa- gold, silver, and brass, is designed to maria and greatly increased their num- p~ vent their preparing money for theil A. D. 31.] CHAPTER X. s 10 Nor sciip for your journey, town ye shall enter, inquire who in neither two coats, neither shoes, nor it is worthy; and there abide till ye yet 1 staves: for a the workman is go thence. worthy of his meat. 12 And when ye come into an 11 And into whatsoever city or house, salute it. 1 a staJb. a Lu.10.7,&c. journey. Pieces.f money of small staves, and some had not. To thos value were made of brass. TT In your who had he did not say that they shoul purses. Literally in your girdles. See throw them away, as the instructions h Notes, Matt. v. 38-41. A girdle or was giving might seem to require, ba sash was an indispensable part of the suffered them to take them (Mark).'' dress. This girdle was made hollow, those who had not, he said they shoul and answered the purpose of a purse. It not spend time in procuring them (Mat was convenient, easily borne, and safe. thew), but all go just as they were 10. Neither scrip. That is, knapsack. ~ The workman is wosthy of his meat. it was made of skin or coarse cloth, to This implies that they were to expect carry provisions in. It was commonly proper supply for their wants from those hung around the neck. As they were who were benefited. They were not to be provided for on their way, it was to make bargain and sale of the power unnecessary to provide a store of pro- of working miracles, but they were ta visions. ~ Neither two coats. See Note, expect competent support from preachMatt. v. 40. IT Neither shoes. The ing the gospel; and that not merely as original is the word commonly rendered a gift, but because they were worthy of sandals. See Note, Matt. iii. 11. it, and had a right to it. Mark says, in recording this discourse, 11. Who in it is worthy. That is, "but be shod with sandals." Between who in it sustains a fair character will this and Matthew there is an apparent be able and disposed to show you hoscontradiction. But there is really no pitality, and will treat you kindly. This difference. According to Matthew, Je- shows that they were not suddenly and sus does not forbid their wearing the needlessly to throw themselves in the sandals, which they probably had on, but way of insult or want. I And there only forbids their supplying themselves abide. There remain; as Luke adds, with more, or with supefluous ones. "Go not from house to house." They Instead of making provision for their were to content themselves with one feet when their present shoes were worn house; not to wander about in the manout, they were to trust to Providence ner of vagrants and mendicants; not to to be supplied, and go as they were. appear to be men of idleness, and fond And the meaning of the two evangel- of change; not to seem dissatisfied with ists may be thus expressed:'Do not the hospitality of the people; but to procure any thing more for your journey show that they had regular, important than you have on. Go as you are, shod business; to show that they valued their with sandals, without making any pre- time, were disposed to give themselves paration. T Nor yet staves. In the to labor, prayer, and meditation; and margin, in all the ancient versions, and to be intent only on the business for in the common Greek text, it is in the which he had sent them. If ministers singular number, nor yet A STAFF. But of the gospel are useful, it/will be by Mark says that they might have a staff: not spending their time in idle chitchat, " Jesus commanded them that they and wandering about as if they had noshould take nothing for their journey, thing to do; but in an honest and lasave a staff only." To many this would borious improvement of every moment appear to be a contradiction. Yet the in study, prayer, preaching, and relispzrsi of the instruction, the main thing gious visiting their people. that the writer aims at, is the same. 12. And when you come into a house, That was, that they were to go just as salute it. The word house, here, evithey were, to trust to Providence, and dently means family, as it does in the not to spend any time in making prepa- following verse. See also Matt. xii. 25, ration for their journey. Some of them, and John iv. 53: "And himself bm. probably, when he addressed them had lieved and his whole house." Tlte Oaos I *U. 126 MATTHE A LA. D). 31 13 And if tle house be worthy, 15 Verily I say.into you, It let your peace come upon it: but shall be more tolerable for the land if it be not worthy, let your peace of Sodom and Gomorrah in the day return a to you. of judgment, than for that city. 14 And whosoever shall not re- 16 Behold, I send you forth as ceive you, nor hear your words, sheep in the midst of wolves: be when ye depart out of that house or ye therefore d wise as serpents, and city, shakeI off the dust of your feet. 1 harmless e as doves. a 1s.35.13. b Ne.5.13. Ac.13.51. 18.6. c c.11.22,24. d Ro.16.19. Ip 5.15, or, simple. e Ph.2.15. des were directed to salute the family, was to be shaken off. To shake off M show them the customary tokens of the dust from the feet, therefore, was a lospect, and to treat them with civility. significant act, denoting that they reReligion never requires:r permits its garded them as impure, profane, and friends to outrage the common rules of heathenish, and unworthy of their insocial intercourse. It demands of them struction, and that they declined all to exhibit to all, the customary and further connexion with them. It is reproper tokens of respect, according to corded that this was actually done by their age and station. 1 Pet. ii. 12-25, some of the apostles. See Acts xiii. 51, iii. 8-11; Phil. iv. 8. For the mode of xviii. 6. salutation, see Note, Luke x. 4, 5. 15. It shall be more tolerable for So13. If the house be worthy. That is, dom, &c. The cities here mentioned, if the family be worthy, or be willing together with Admath and Zeboim, to receive you as my disciples. ~T Let were destroyed by fire and brimstone, your peace come upon it. That is, let or by a volcanic eruption, on account the peace or happiness which you seek, of their great wickedness. They ocor for which you pray, in saluting it cupied the place afterwards covered by (see Luke x. 5), come upon it; or seek the Dead Sea, bounding Palestine on their peace and happiness by prayer, the south-east. Gen. xix. 24, 25. Christ instruction, by remaining with them, said that their punishment will be more and imparting to them the blessings of tolerable-that is, more easily bornethe gospel. IT But if it be not worthy, than that of the people who reject his &c. If the family be unwilling to re- gospel. The reason is, that they were ceive you; if they show themselves not favored with so much light and unfriendly to you and your message; instruction. See Matt. xi. 23, 24; Luke let your peace return to you. This is a xii. 47, 48. Sodom and Gomorrah are Hebrew mode of saying that your peace often referred to as signal instances of shall not come upon it. Ps. xxxv. 13. divine vengeance, and as sure proois It is a mode of speaking derived from that the wicked shall not go unpunishDestowing a gift. If people were wil- ed. See 2 Peter ii. 6; Jude 7. ling to receive it, they derived the 16. As sheep in the midst of wolves. benefit from it; if not, then of course That is, I send you inoffensive and the present came back, or remained in harmless, into a cold, unfriendly, and the hand of the giver. So Christ igu- cruel world. Your innocence will not ratively speaks of the peace which be a protection. T Be wise as serpents, their labor would confer. If received &c. Serpents have always been an kindly and hospitably by the people, emblem of wisdom and cunning. Gen.'niy would confer on them most valu- iii. 1. The Egyptians used the serpent ible blessings. If rejected and perse- in their hieroglyphics as a symbol o, cuted, the blessings which they sought wisdom. Probably the thing in whic! for others would come upon them- Christ directed his followers here to selves. They would reap the benefit imitate the serpent was in its caution in of being cast out and persecuted for avoiding danger. No animal equals their Master's sake. Matt. v. 10. them in the rapidity and skill which.14. Shake of the dust of your feet. they evince in escaping danger. So The Jews taught uniformly that the said Christ to his disciples, You need last pf thle Gentiles:ras'mpure, and caution and wisdom, in the midst of a A. D. 31.] CHALITER X. I 17 But beware a of men: for b 19 But e when they deliver you they wiL deliver you up to the up, take no thought how or what councils, and they will scourge cye shall speak; for it shall be given you in their synagogues; you in that same hour what ye shall 18 And d ye shall be brought be- speak. fore governors and kings for my 20 For it is not ye that speak, sake, for a testimony against them but the Spirit of your Father which and the Gentiles. speaketh in you. a Ph.3.2. b c.24.9. Mar.13.9, c Ac.5.40. e Mar.13.11 Lu.12.11. 21.14,15 2 Cor.11.24. d Ac 24 & 25. world that will seek your lives. He of stripes should not exceed forty. Tho directs them also to be harmless, not Jews, to secure the greater accuracy ill to provoke danger, not to do injury, counting, used a scourge with three and thus make their fellow-men justly lashes, which inflicted three stripes at enraged against them. Doves are, and once. With this the criminal was always have been, a striking emblem struck thirteen times, making the numof innocence. Most men would fool- ber of blows thirty-nine. Paul was five ishly destroy a serpent, be it ever so times scourged in this way. See 2 Cor. harmless; yet few are so hard-hearted xi. 24. as to kill a dove. The Romans did not feel themselves 17. But beware of men. That is, be bound by the law of the Jews in regard on your guard against men who are to the number of stripes, but inflicted like wolves. Ver. 16. Do not run them at pleasure. Thus our Saviour unnecessarily into danger. Use suit- was scourged till he was so weak as able prudence and caution, and do not not to be able to bear his cross. This unnecessarily endanger your lives. ~ was often done in the synagogue. See Councils. The word here used com- Matt. xxiii. 34; Acts xxii. 19, xxvi. 11 monly signifies the great council of the 18. And ye shall be brought, &c. nation, the Sanhedrim. See Note, This prediction was completely and Matt. v. 22. Here it seems to refer abundantly fulfilled. Acts v. 26, xii. to any judicial tribunal, of which there 1-4, xxiii. 33, xxvi. 1, 28, 30. Peter were some in every village. T They is said to have been brought before will scourge you in their synagogues. Nero, John before Domitian, Roman Scourging, or whipping, is often men- emperors; and others before Parthian, tioned in the New Testament as a part Scythian, and Indian kings. They of punishment. The law of Moses were to stand there to bear a testimony directed that the number of stripes against them; or, as it might be renshould not exceed forty, but might be dered, to them. That is, they were to any number less, at the discretion of the be witnesses to them of the great facts judge. Deut. xxv. 2, 3. The person and doctrines of the Christian religion; who was sentenced to scourging was and if they rejected Christianity they formerly laid upon the ground, and the would be witnesses against them in blows inflicted on his back in the pre- the day of judgment. The fulfilment sence of the judge. Afterwards, the of this prophecy is a signal evidence criminal was tied to a low post. Scourg- that Christ possessed a knowledge of ing is still practised in the East; but the future. Few things were more the blows are commonly inflicted on improbable when this was uttered than the soles of the feet. It is called the that the fishermen of Galilee would astinado. stand before the illustrious and mighty The instrument formerly used was a monarchs of the East and the West. rod. Afterwards they employed thongs 19, 20. Take no thought. That is, be or lashes attached to the rod. To make not aixious, or unduly solicitous. See the blows severe and more painful,they Note, Matt. vi. 25. God would inspire sometimes fastened sharp points of iron, them. This was a full promise that or pieces of lead, in the thongs. These they should be inspired, and was a most were called scorpions. 1 King?, xii. 11. seasonable consolation. Poor, and ig. The law s wexpress that the numbe norant, and obscure fishermen wouam 128 MATTHEW. 1A.D. i, 21 And the brother shall deliver in this city, fLee bye into ant-ct)-,r up the brother to cdeath, and the for veri-y I say unto you, Ye snal?'ather the child: and the children not 1 have gone over the cities of shall rise up against their parents, Israel till the Son of man be come. and cause them to be put to death. 24 The c disciple is not above 22 And ye shall be hated of all his master, nor the servant above men for my name's sake; but a he his lord. that endureth to the end shall be 25 It is enough for the disciple aved. that he be as his master, and th 23 But when they persecute you servant as his lard. If d they hav a De.12 12,13. Re.2.10. b Ac.8.1. 1 or, end, or, finish. Lu.6.40 Jno.13.16. 15.20. d Jno.8.48. naturally be solicitous what they should the gospel! That hostility which will say before the great men of the earth. overcome the strong ties of natural afEastern people regarded kings as raised fection, and which will be satisfied with far above common mortals: as ap- nothing else to show its power, can be proaching to divinity. How consoling, no slight opposition to the gospel of God. then, the assurance that God would aid 22. Ye shall be hated of all men. That them, and speak within them! is, of all kinds of men. The human 21. And the brother shall deliver up heart would be opposed to' them, be the brother, &c. Were there no evi- cause it is opposed to Christ. IBut he dence that this had been done, it could that endureth to the end, &c. That is, tc scarcely be credible. The ties which the end of life, be it longer or shorter. h nd brothers and sisters, and parents He that bears all these unspeakable sufa id child ren together, are so strong that ferings, and who does not shrink and it could scarcely be believed that divi- apostatize, will give decisive evidence sion of sentiment on religious subjects of attachment to me, and shall enter would cause them to forget these ten- into heaven. See Rev. iii. 21, 22. der relations. Yet history assures us 23. IWhen they persecute, &c. TheS that this has been done. If this be so, were not Dermitted to throw away their then how inexpressibly awful must be lives. Where they could preserve them the malignity of the human heart by without denying their Lord, they were nature against religion! Nothing else to do it. Yet all the commando of but this dreadful opposition to God, and Christ, as well as their conduct, show his gospel, ever has induced, or ever that they were rather to lay down their can induce men to violate the most ten- lives, than deny their Saviour. We are der relations, and consign the best to preserve our lives by all propel friends to torture, racks, and flames. means; but rather die, than save ourIt adds to the horrors of this, that those selves by doing any thing wrong. Ir YT who were put to death in persecution shall not have gone ovtr the cities of Iswere tormented in the most awful rael, &c. That is, in fleeing from permodes that human ingenuity could secutors, from one city to another, you devise. They were crucified; were shall not have gone to every city in Juthrown into boiling oil; were burnt at dea, till the destruction of Jerusalem, the stake; were roasted slowly over and the end of the Jewish economy. coals; were compelled to drink melted See Note on Matt. xxiv. 28, 29, 30. lead; were torn in pieces by beasts of By the coming o) the Son of ma.n that prey; were covered with pitch, and is, of Christ, is probably meant the deburnt, to give light in the gardens of struction of Jerusalem, which happened Nero. Yet dreadful as this prediction about thirty years after this was spoken, was, it was fulfilled; and incredible as The words are often lused in this sense. it seems, parents and children, and See Matt. xxiv. 30. Mark xiii.. Lake husbands and wives, were found wick- xxi. #7, 32. ed enough to deliver up each other to 24, 25. The disciple is not ateve his these cruel modes of death on account laster, &c. That is, you must expteci of their attachment to the Gospel. Such tne same treatment which I have re. ia the opposition of the heart of man to ceived. They have called me, youi A. D. 31.] CHAPTER X. 1W called the master of the house 28 Ann b tear njt them which Beelzebub, how much more shall kill the body, but are not able to they call them of his household? kill the soul: but ruther fear him 26 Fear them not therefore: for which is able to destroy both soul there is nothing covered that shall and body in hell. not be revealed; and hid, that shall 29 Are not twvo sparrows sold foi not be known. a 2 farthing. and one of them shall 27 WShat I tell you in darkness, not fall on the ground without your that speak ye in light: and what ye Father. hear in the ear, that preach ye upon 30 But c the very hairs c-f youn the house-tops. head are all numbered. Beelzebul. a Mar.4.22. Lu.12.2,3. 1Cor. 2 In value, halfpenny farthing, a 10th part i5, b Is.8.12 13. 51.7.12. 1 Pe.3.14. of the Roman penny. c.18.28. c Ac.27.34. Master and Teacher, Beelzebub, the lie conspicuous place. See 2 Sam. xvi. prince of the devils (see Matt. xii. 24. 22. See also Notes, Matt. ix. 1-8. Luke xi. 15. John viii. 48); and you 28. Them which kill the body. That must expect that they will call all of is, men, who have no power to injure the family by the same name. Beelze- the soul, the immortal part. The body bub, or Beelzebul, was a god of the Ek- is a small matter, in comparison with ronites. See 2 Kings i. 2. The word the soul. Temporal death is a slight literally means the god of flies, so called thing, compared with eternal death. He because this idol was supposed to pro- directs them, therefore, not to be alarm tect them from the numerous swarms ed at the prospect of temporal death; of flies with which that country is sup- but to fear God, who can destroy both posed to have abounded. The word soul and.body for ever. This passage also signified, among the Jews, the god proves that the bodies of the wicked of filth, and was esteemed as the most will be raised up to be punished for low and offensive of all the idol gods. ever. t In hell. See Note on Matt. Hence the name was given to the Lead- v. 22. er, or Prince, of all the devils. Luke 29-31. Are not two sparrows, &c. xi. 15. Mark iii. 22. By giving the name He encourages them not to fear by two to Christ, they poured upon him the striking considerations; first, that God greatest possible abuse and contempt. took care of sparrows, the smallest and 26. Fear them not, &c. He encou- least valuable birds; and secondly, by raged them by the assurance that God the fact, that God numbered even the would protect them, and that their truth very hairs of the head.'The argument and innocence should yet be vindicated. is, if he takes care of birds of the least It is probable that the declaration, there value; if he regards so small a thing as is nothing covered, &c., was a proverb the hair of the head, and numbers it, among the Jews. By it our Saviour he will certainly protect and provide foi meant, that their innocence, their prin- you. You need not, therefore, feal ciples, and their integrity, though then what man can do to you. I Sparrows, the world might not acknowledge them, Birds of very small kind and value in due time, would be revealed; or with a black throat, and brown temr God would vindicate them, and the ples. They were used for food among universe would do them justice. They the Jews; and were an image of sor. were then to be willing to be unknown, row, solitude, and wretchedness. Ps. despised, persecuted, for a time, with cii. 7. "I am as a sparrow alone upon tie assurance that their true characters the house top." ~ Farthing. See Note: should yet be understood, and their Matt. v. 26. 1T WVithout your Father Sufferinos appreciated. That is, God your Fatheir guides and. 27. 1That I say to you in darkness, directs its fali. It falls only with his &c. That is, in secret, in private, in permission, and where he chooses. eonfidence. The private instructions 30. Th7e hairs-are numbered. Thai which I give you while with me, do is, each onehas exercised the care and you proclaim publicly, on the house top. attention of God. He has fixed th. the house top the flat roof, was a pub- number and though of small import 13) MATTHEW. IA. D. 31. 31 Fear ye not therefore; ye are at variance d against his father, and of nl.ore value than many sparrows. the daughter against her r. other, 32 IVhosoever therefore shall con- and the daughter-in-law against her less me before men, him a will I mother-in-law. confess also before my Father which 36 And e a man's foes shall bd is in heaven. they of his own household. 33 But b whosoever shall deny 37 He f that loveth father or me before men, him will I also deny mother more than me, is not worthy before my Father which is in hea- of me: and he that loveth son or'en. daughter more than me, is not 34 Think not that I am come to worthy of me. send peace on earth: I came not 38 And he that taketh not his to send peace, but a sword. cross, and followeth after me, is not 35 For I am come to set a man worthy of me. a Re.3.5. b Ti.2.12. c Lu.12.49,53. d Mi.7.5,6. e Ps.41.9. f Lu.14.26 ance, yet he does not think it beneath gion of the gospel, is the cause of this him to determine how few, or how hostility. It is unnecessary to say that many, they shall be. He will, there- no prophecy has been more strikingly fore, take care of you. fulfilled; and it will continue to be ful32, 33. TVhosoever therefore shall con- filled, till all unite in obeying his corn fess me, &c. The same word in the mandments. Then his religion will original, is translated confess and pro- produce universal peace. ~ But a fess. 1 Tim. vi. 12, 13. 2 John 7. sword. The sword is an instrument of ttom. x. 10. It means to acknowledge death, and to send a sword, is the same;he Lord Jesus Christ, and our depend- as to produce hostility and war. ence on him for salvation, and our at- 37. He that loveth father or mother tachment to him, in every proper man- &c. The meaning of this is clear ner. This profession may be made, in Christ must be loved supremely, or hl uniting with a church; at the commu- is not loved at all. If we are not willnion; in conversation; and in conduct. ing to give up all earthly possessions, The scriptures mean, by a profession and forsake all earthly friends; and if of religion, an exhibition of it in every we do not obey him rather than all circumstance of the life, and before all others, we have no true attachment to men. It is not merely in one act that him. I Is not worthy of me. Is not fit we must do it, but in every act. We to be regarded as a follower of me; or must be ashamed neither of the person, is not a Christian. tle character, the doctrines, nor the re- 38. And he that taketh not his cross, quirements of Christ. If we are; if &c. When persons were condemned we deny him in these things before to be crucified, a part of the sentence men; or are unwilling to express our was, that they should carry the cross on attachment to him in every way possi- which they were to die, to the place of ble, then it is right that he should dis- execution. Thus Christ carried his, till 9eon all connexion with us, or deny us, he fainted from fatigue and exhaustion. before God. And he will do it. See Note on Matt. xxvii. 31. The cross 34, 35, 36. Think not that lam come, was usually composed of two rough &c. This is taken from Micah vii. 6. beams of wood, united in the form of Christ did not here mean to say that the this figure, t. It was an instrument of ebject of his coming was to produce dis- death. See Notes on ch. xxvii. 31, 32. cord and contention; for he was the To carry it was burdensome, was disPrir ce of Peace. Isa. ix. 6; xi. 6. graceful, was trying to the feelings, was Luke ii. 14. But he means to say that an addition to the punishment. So, to such would be one of the effects of his carry the cross is a figurative expression, coming. One part of a fanrily that was denoting that we must endure whatever opposed to him, would set themselves is burdensome, or trying, or considered against those who believed in him. The as disgraceful, in following Christ. It wickedness of rmen, and not the -eli- consists simply in doing our duty, let A.1..31 CHAPTER X 131 39 He that fi.ndetb his life, shall that receiveth a righteous man in lose it: and he that loseth his life the name of a righteous man, shal! for my sake, shall find it. receive a righteous man's reward. 40 He b that receiveth you, re- 42 And whosoever shall give to ceiveth me; and he that receiveth drink unto one of these little ones me, receiveth him that sent me. a cup of cold water only in the 41 He c that receiveth a prophet name of a disciple, verily I say onto In the name of a prophet, shall re- you, he shall in nowise lose his rea ceive a prophet's reward; and he ward. s c.16S.25. b c.18.5. 25.40,45. Jno.12.44. c Ki.17.10. He.6.10. the world think of it or speak of it as such an one because he was a. Christian, they may. It does not consist in making or to express attachment to the Lord trouble for ourselves, or doing things Jesus. In bestowing it on a man be merely to be opposed; it is doing just cause he was a Christian, he would what is required of us in the scriptures, show love to the Saviour himself; in let it produce whatever shame, disgrace, the other case, he would give it from or pain it may. This every follower of mere sympathy, or kindness, evincing Jesus is required to do. no regard for the Christian, the Chris39. He thatfindeth his life, &c. The tian's Master, or his cause. In one word life in this passage is used evi- case, he would show that he loved the dently in two senses. The meaning cause of religion; in the other, not. may be expressed thus: He that is REMARKS. anxious to save his temporal life, or his 1st. From the narrative in this chapcomfort and security here, shall lose ter, in connexion with that in Luke, we eternal life; or shall fail of heaven. are permitted to see the Saviour's habits He that is willing to risk, or lose, his in regard to prayer. An important event comfort and life here, for my sake, shall was before him; an event on which, hu. find life everlasting, or shall be saved. manly speaking, depended the whole The manner of speaking is similar to success of his religion-the choice of that where he said " let the dead bury those who should be his messengers to their dead." mankind. He felt its importance; and 40, 41, 42. He that receiveth you, &c. even the Son of God sought the place In all these three illustrations Christ of prayer, and during the night watches meant to teach substantially the same asked the direction of his Father. His thing, that he that would entertain kind- example shows that we, in great and ly, or treat with hospitality himself, his trying circumstances, should seek pardisciples, a prophet, or a righteous man, ticularly the direction of God. would show that he approved their cha- 2d. We see the benevolence of the racter, and should not fail of proper re- gospel. Vs. 7, 8. The apostles were to ward. To receive in the name of a confer the highest favors on mankind prophet, is to receive as a prophet; to without reward. Like air, and. sundo proper honor to his character; and beams, and water-gifts of God-they to evince attachment to the cause in are without price. The poor are welwhich he was engaged. come; the rich, unaided by their wealth. 42. These little ones. By these are are welcome also; the wide world may clearly meant his disciples. They are freely come, and partake the rich blesscalled little ones, to denote their want ings of the gospel of peace. of wealth, rank, learning, and whatever 3d. Ministers of the gospel, and al. the world calls great. They were little the followers of Jesus, should depend in the estimation of the world, and in on the providence of God for support, their own estimation. They were learn- and the supply of their wants. Vs. 9, 10. ers, not yet teachers; and they made He sent his apostles into a cold, unno Pretensions to what attracts the ad- friendly world, and he took care of miration of mankind. T A cup of cold them. So all that trust him shall not water only. Few would refuse a cup want. The righteous shall not be forof cold water to any man, if thirsty and saken. The God who has in his hand weary; and yet few would give it to all the pearls of the ocean, the gold in 183' MArTTlE V. [A. D. 3i CHAPTER X1. 2 Now wa; en John nad heard ND it came to pass, when Je- in the prison the works of Christ, sus had made an end of cor- i he sent two of his disciples, manding his twelve disciples, he 3 And said unto him, Art thou departed thence, to teach and to he that should come, or do we look Freach in their cities for another. a Lu.7.18,&c. t.e heart of the earth, and the cattle on He that exposes himself when duty doca t thousand hills, and that feeds the ra- not require it, and whose life pays the -en whenit cries, will hear the cries of forfeit, goes before God "rushing un Iis crildren, and supply their wants. bid into his Maker's presence," nor 4th. We see the duty of treating kind- can he be held guiltless.'y the messengers of salvation. Vs. 11- 8th. We are to persevere in ao 13. Christ expected that in every city duty, through all trials. Ver. 23. Nei and town tney would find some who ther the world, nor pain, poverty, per. would welcome them. He promised secution, nor death, is to appal us the reward of a prophet to those who He that endures to the end, shall be should receive a prophet; and assured saved. We have but one thing to do: of his favor those who had nothing bet- to do the will of God; to be the Christer to bestow than even a cup of cold tian every where; and leave the event water. The ministers of religion are with him. sent to benefit the world. It is but 9th. God exercises a particular pro. right, that in that world they should be vidence. Vs. 29, 30. He watches the lundly received, and their wants sup- falling sparrow, numbers the hairs of plied. the head, and for the same reason pre5th. The guilt of rejecting the gospel. sides over all other things. The Lord Vs. 14, 15. It is not a small matter to reigneth, says the Psalmist, let the "eject an offer of heaven. A palace, a earth rejoice. Ps. xcvii. 1..hrone, a mine of gold, might be reject- 10th. The duty of making a profesed, and compared with rejecting the sion of religion. Vs. 32, 33. It must gospel, it would be a trifle. But life be done in the proper way, or Christ eternal is not like thrones, and gold, will disown us in the day of judgment. and temples. This lost, all is lost. It is impossible to neglect it, and have The gospel rejected, all is gone. Nor evidence of piety. If ashamed of him, hope, nor happiness, awaits him that he will be of us.. hath spurned this offer. God requires 11th. Religion is easy, and easily every one to believe the gospel; and tested. Vs. 40-42. What more easy wo, wo, a greater wo than befell the than to give a cup of water to a stralguilty cities of the plain, to him who er; and what more easy than to know rejects it. from what motive we do it! Yet how 6th. Judgment will certainly over- many are there who, while they would take the guilty. Ver. 15. It fell on So- do the thing, would yet lose eternal life, dom, and it will fall on all transgressors. rather than do it with a view of honor. None shall escape. Damnation may ing Christ, or showing attachment to slumber long over the wicked; and him! How dreadful is the opposition jh by may long mock the God of truth, of the human heart to religion! How but in due time their feet will slide, amazing that man will not do the slightand all creation shall not be able to est acts, to secure an interest in the save them from wo. How dangerous, kingdom of God! how awfill is the condition of an impen- CHAPTER XI. Ient sinner! 1. And it came to pass, &c. The di 7th. We are to take proper care of rections to his apostles were given in a.r lives. Ver. 23. The apostles were the vicinity of Capernaum. He went to flee from danger, when they could from thence to preach in their cities; do it without denying their Lord. So that is, in the cities in the vicinity of are we. He that throws away his life, Capernaum, or in Galilee. He did not when it might have been, and ought to yet go into Judea. havebeen, preserved is aself-murderer. 2 The account contained in this A. D. 31.] CHAPE ER XL 133 4 Jesus answered and said unto dead are raised up, and the pool them, Go and shew John again have the gospel preached to th.m. those things which ye do hear and 6 And blessed is he, whosoever see: shall not be offended " in me. 5 The blind receive their sight, 7 And, as they departed, Jesus and the lame walk, the lepers are began to say unto the multitudes clearsed, and the deaf hear, the concerning John, What b went ye s -s.8 t1,15. Co.1.22,23. 1 Pe.2.8. b Lu.7.24-30. *hapter of Matthew, to the 19th verse, the gospel to the poor. Luke iv. 18, found, with no material variation, in By this, therefore, also, John might:n. luke vii. 18-35. John was in prison. fer that he was- truly the Messiah. It Herod had thrown him into confine- adds to the force of this testimony, that rnent, on account of John's faithfulness the poor have always been overlooked In reproving him for marrying his bro- by Pharisees and philosophers. Nc.her Philip's wife. See Matt. xiv. 3, 4. sect of philosophers had condescended It is not certainly known why John to notice them before Christ; and no sent to Jesus, It might have been to system of religion had attempted to ir, satisfy his disciples that Jesus was the struct them, before the Christian reli Messiah; or he might have been de- gion. In all other schemes, the pool sirous of ascertaining for himself whe- have been passed by as unworthy of ther this person of whom he heard so notice. much, was the same one whom he had 6. And blessed is he, &c. The word:)aptized, and whom he knew to be the offence means a stumbling block. Note, Messiah. See John i. 29. Matt. v. 29. This verse might be ren3. Art thou he that should come. That dered,'happy is he to whom I shall is, art thou the Messiah, or the Christ. not prove a sumbling block!' That is, The Jews expected a Saviour. His happy is he who shall not take offence coming had been long foretold. Gen. at my poverty and lowliness of life, so xlix. 10. Isa. ix. 1-6; xi. 1-5; xxxv. as to reject me and my doctrine. Hap. 4-6; liii. Dan. ix. 24-27. See also py is he who can, notwithstanding that John vi. 14. Comp. Deut. xviii. 18. 19. poverty and obscurity, see the evidence In common language, therefore, he that I am the Messiah, and follow me, was familiarly described as he that was It is not improbable that John wished to come. Luke adds here (Luke vii. 21.) Jesus publicly to proclaim himself as that at the time when the messengers the Christ, instead of seeking retirezame to him, Jesus cured many of their ment. Jesus replied that he gave suf-.nirmities, and plagues, and of evil ficient evidence of that by his works; spirits. An answer was, therefore, that a man might discover it if he ready to the inquiries of John. chose; and that he was blessed wire 4, 5. Go and show John again, &e. would seek that evidence, and embrace Jesus referred them for an answer to him as the Christ, in spite of his hum these miracles. They were proof that ble manner of life. ne was the Messiah. Prophets had in- 7. And as they departed, &c. Jesus deed wrought miracles, but no prophet took occasion from the inquiries made had wrought so many, or any so im- by John's disciples, to instruct the peo. oortant. Jesus, moreover, wrought pie respecting the true character of.em in his own name, and by his own John. Multitudes had gone out to hear power. Prophets had done it by the him, when he preached in the desert cower of God. Jesus, therefore, per- (Matt. iii.); and it is probable that many'ormed the works which none but the had been attracted by the novelty of his Messiah could do; and John might appearance or doctrines, and many had sasily infer that he was the Christ. gone simply to see and hear a man ot f The poor have the gospel preached to singular habits and opinions. Probably tJem. It was predicted of the Messiah, many who followed Christ had been of that he would preach good tidings to that number. He took occasion, therethe meek (Isa. lxi. 1.): or, as it is ren- fore, by some striking questions to ex~red in the N aw Testament. preach' anine the motives by bicJl they had 12 134 MATTHEW. LA. D. 31 tit into tlhe wilderness to see? a written, Behold, I send my messen. reed shaken with the a wind? ger before thy face, which shall pre. 8 But wnat went ye out for tO pare thy way before thee, see 1 a man clothed in soft ra.ment i 11 Verily I say unto you, among Behold, they that wear soft clothing c them that are born of women there are in kings' houses. hath not risen a greater than John 9 But what went ye out for to the Baptist: notwithstanding, d he see? a prophet? yea, I say unto that is least in the kingdom of heayou, and more than a prophet. ven is greater than he. 10 For this is he of whom it is b 12 And from the days of John a Ep.4.14 Ja.1.6. b Is.40.3. Mal.3.1. Lu. c Jno.5.35. d Jno.1.15.27. 3.30. 176. _7G. been drawn' to his ministry. ~ A reed him were correct. ~ Bliore than a pro shaken with the wind? The region of phet. Sustaining a character more ele country in which John preached, being vated and sacred than the most distin overflowed annually by the Jordan, guished of the ancient prophets. Those produced great quantities of reeds, or had been regarded as the most eminent canes, of a light, fragile nature, easily of the prophets who had most clearly shaken by the wind. They were, there- predicted the Messiah. Isaiah had fore, an image of a light, changing, in- been distinguished above all others for constant man. John's sending to Christ the sublimity of his writings, and the to inquire his character, might have led clearness with which he had foretold some to suppose that he was changing the coming of Christ. Yet John surand inconstant, like a reed. He had passed even him. He lived in the time once acknowledged him to be the Mes- of the Christ. He predicted his coming siah, and now, being in prison and send- with still more clearness. He was the ing to him to inquire into the fact, they instrument of introducing him to the might have supposed he had no firm- nation. He was, therefore, first among ness, or fixed principles. Jesus, by the prophets. asking this question, declared, that not- 10. For this is he, &c. The passage withstanding this appearance, this was of scripture here quoted is found in not the character of John. Mal. iii. 1. The substance of it is con8. Clothed in soft raiment. The kind tained also in Isa. xl. 3.'T Prepare of raiment here denoted was the light, thy way. That is, to prepare the peothin clothing worn by effeminate per- pie; to make them ready, by proper sons. It was made commonly of fine instructions, to receive the Messiah. linen, and was worn chiefly for orna- 11. Them that are born of women. ment. Christ asks them whether they This is an emphatic way of saying thai were attracted by any thing like that. there had never been a greater man H, says that the desert was not the place than John. See Job. xiv. 1. I lie to expect it. In the palaces of kings, that is least in the kingdom of heaven, is in the court of IIerod, it might be ex- greater t/an he. The phrase " king pected. But not in the place where dom of heaven" is used in many senses. John was. This kind of clothing was See Note, Matt. iii. 2. It here proba. an emblem of riches, splendor, effemi- bly means, in preaching the kingdom nacy, feebleness of character. He of God, or the gospel. It could hardly meant to say that John was a man of be affirmed of the obscurest and most a different stamp:-coarse in his ex- ignorant Christian, that he had clearer terior; hardy in his character; firm in views than Isaiah or John. But of the his virtue; fitted to endure trials and apostles of the Saviour, of the first privations, and thus qualified to be the preachers, who were with him, and orerunner of the tailing and suffering who heard his instructions, it might be Mvssiah. said, that they had more correct apltre9. A prophet? He next asks whether hensions than any of the ancient piro they went to see a prophet? They had phets, or John. regarded him as such; and Jesus tells 12. An d from the days of John, &c.,,lnm that in this thbEi apprehensions of That is,'rom the days when John bha A. D. 3 l.J CHAPTER XI. 131 the Baptist until now the kingdom children sitting in the markets, and ot heaven' suffereth violence, and calling unto their fellows, the violent ake a it by force. 17 And saying, We have pipei 13 For a.l the prophets and the unto you, and ye have not danced; law prophesied until John. we have mourned unto you, and ye 14 And if ye will receive it, this have not lamented. is Elias which b was for to come. 18 For John came neither eating 15 He c that hath ears to hear, nor drinking; and they say,' He let him hear. hath a devil. 16 But d whereunto shall I liken 19 The Son of man came eating this generation I It is like unto f and drinking; and they say, Be1 or, is gotten by force, and they that thrust b Mal.4.5. c.17.12. c Re.2.7,&c. d Lu.7 men, take it, &c. a Lu 16.16. Ep.6.11-13. 31. e c.10.25. Jno.7.20. fc.9.10. J1no.2.2 gan to preach. It is not /known how be disposed to reject. I This is Elias, long this was, but it Was not probably &c. That is, Elijah. Elias is the more than a year.,Our Saviour here Greek mode of writing the Hebrew simply states a fact. He says there word Elijah. An account of him is was a great rush, or a crowd pressing to found in the first and second books of hear John. Multitudes went out to Kings. He was a distinguished prohear him, as if they were about to take phet, and was taken up to heaven in a the kingdom of heaven by force. See chariot of fire. 2 Kings ii. 11. The Matt. iii. 5. So, says he, it has con- prophet Malachi (ch. iv. 5, 6,) predict. tinued. Since the kingdom of heaven, ed that Elijah should be sent before or the gospel, has been preached, there the coming of the Messiah, to prepare has been a rush to it. Men have been the way for him. By this was evidently earnest about it; they have come press- meant, not that he should appear szn ing to obtain the blessing, as if they person, but that one should appear with would take it by violence. There is a striking resemblance to him; or, as allusion here to the manner in which Luke (ch. i. 17,) expresses it, "in the cities were taken. Besiegers pressed spirit and power of Elijah." But the upon them with violence, and demo- Jews understood it differently. They lished the walls. With such earnest- expected that Elijah would appear in ness and violence, he says, men had person. They also supposed that Jepressed around him and John, since remiah and some other of the prophets they began to preach. There is no would appear also to usher in the proallusion here to the manner in which mised Messiah, and to grace his advent. individual sinners seek salvation; but See Matt. xvi. 14; xvii. 10. John i. 21. it is a simple record of the fact that This expectation was the reason why multitudes had thronged around him he used the words, if ye will receive it, and John to hear the gospel. implying that the affriiration that John 13. All the prophets, &c. It is meant was the promised Elijah, was a doe by this verse that John introduced a trine contrary to their expectation. new dispensation; and that the old one, 15. He that hath ears, &c. This exwhere the prophets and the law of pression is frequently used by Christ. Moses were the guide, was closed It is a proverbial expression, implying when he preached that the kingdom of that the highest attention should be heaven was at hand. By the law is given to what was spoken. The doe meant the five books of Moses; by the trine about John he re-arded as of ths prophets, the remainder of the books of greatest importance. Ile among yoi, the Old Testament. says he, that has the faculty of under. 14. If ye will receive it. This is a standing this, or that will believe that way of speaking implying that the doc- this is the Elijah spoken of, let him trine which he was about to state was attend to it, and remember it. different from their common views; 16-19. But whereunto shall I liken, that he was about to state something &c. Christ proceeds to reprove the inwhich varied from the common expect- consistency and fickleness of that age at'en, and whit h, therefore, th,y might of men. He says they were like child 136 v L MATTHEW. [A.. 37 hold a man gluttonous, and a wine-; cities vw herein most of his mighty bibber, a friend of publicans a and works were done, because they re. sinners. But b Wisdom is justified pentad not: of her children. 21 Woe unto thee, Chorazin!;0 Then began he to upbraid the woe unto thee, d Bethsaida! for if a Lu.15.2. 19.7. b Ps.92.5,6. Pr.17.24. d Jno.12.21.: Lu 10.13,&c. r'n. Nothing pleased them. He refers and wine, as a Nazarene. It does not here to the plays or sports of children. mean that he did not eat at all, but that nlstrumental music, orpiping, and danc- he was remarkable for abstinence. ap, were used in marriages and festi- ~ He hath a devil. He is actuated by ras, as a sign of joy. See Matt. xxv. a bad spirit. He is irregular, strange, 1-12. Children imitate their parents and cannot be a good man. ~ The Son and others, and act over in play what of man came eating and drinking. That they see done by others. Among their is, living as others do; not practising childish sports, therefore, was probably austerity; and they accuse him of beillg an imitation of a wedding, or festal oc- fond of excess, and seeking the society casion. We have seen also (Note, of the wicked. F Gluttonous. One Matt. ix. 23) that funerals were attend- given to excessive eating. ~ Wine ed with mournful music, and lamenta- bibber. One who drinks much wine. tion, and howling. Itis notimprobable A great drinker. Jesus' undoubtedly that children also, in play, imitated a lived according to the general customs mournful funeral procession. One part of the people of his time. He did not are represented as sullen and dissatis- affect singularity; he did not separate fied. They would not enter into the himself as a Nazarene; he did not play. Nothing pleased them. The practise severe austeriries. He ate that others complained of it. We have, which was common, and drank that said they, taken all pains to please you. which was common. As wine was a We have piped to you, played lively common article of beverage among the tunes, and engaged in cheerful sports, people, he drank it. It was the pure but you would not join with us; and juice of the grape, and for any thing then we have played different games, that can be proved, it was without fer. and imitated the mourning at funerals, mentation. In regard to the kind of and you are equally sullen; you have wine which was used, see Note on not lamented; you have not joined with John ii. 10.-No one should plead this us. Nothing pleases you. So, said example, at any rate, in favour of mak-'Christ, is this generation of men. John ing use of the wines that are commoncame one way; neither eating nor ly used in this country-wines, many drinking, abstaining as a Nazarene, of which are manufactured here, and and you were not pleased with him. I, without a particle of the pure juice of the Son of man, have come in a differ- the grape, and most of which are mixent manner, eating and drinking: not ed with brandy, or with noxious drugs, practising any austerity, but living like to give them color and flavor. ~ Wisother men, and you are equally dissa- dom is justified of her children. The tisfied. Nay, you are less pleased. children of wisdom are the wise-those You calumniate him, and abuse me for who understand. He means that though not doing the very thing which dis- that generation of Pharisees and faultpleased you in John. Nothing pleases finders did not appreciate the conduct you. You are fickle, changeable, in- of John and himself, yet the wise, the constant, and abusive. ~ MIarkets. candid-those who understood the rea. Places to sell provisions; places of son of their conduct -would approve concourse where also children flocked of, and do justice to it. together fo2 play. ~ We have piped. 20. Then began he to upbraid, &c. We has- played on musical instru- That is, to reprove, rebuke, or de ments. A pipe was a wind instrumnent; aounce heavy judgment. of music, often used by shepherds. 21. Chorazin and Bethsaida. These f Neither eating nor drinking. That were towns not far from Capernaum, i abstaining from some kinds of food, but the precise situation is unik.,iP A. D. 31.] CHAPTER A1l. 181 the mighty works which were done be more t leraole for Tyre and Si in you had been done in Tyre and don at the day of judgmer.t, tlian foi Sidon, they would have repented you. long ago in sackcloth and ashes. 23 And thou, Capernaum, which 22 But I say unto you, It a shall b art exalted unto heaven, shalt be a c.10,15. b Is.14.13-15. La.2.1. Bethsaida means literally a house of and of course had far better opportunibaunting or of game, and it was prob- ties to know the statistics of the place. a3bly situated on the banks of the sea of He tells us there are six Mohammedan Galilee, and supported itself by hunting mosques, a Jewish synagogue, a Matrr fishing. It was the residence of ronite, Latin, and Greek church. The Philip, Andrew, and Peter. John i. number of inhabitants may be estimated 44. It was enlarged by Philip the at three thousand, of whom one-half Tetrarch, and called Julia, after the may be Mussulmans. emperor's daughter. ~ Tyre and Sidon. Tyre was situated about twenty These were cities of Phenicia, former- miles south of Sidon. It was built ly very opulent, and distinguished for partly on a small island, about seventy merchandise. They were situated on paces from the shore, and partly on the the shore of the Mediterranean sea, main land. It was a city of great exand were on the western part of Judea. tent and splendor, and extensive comThey were, therefore, well known to nmerce. It abounded in luxury and the Jews. Tyre is frequently men- wickedness. It was often besieged. tioned in the Old Testament as being It held out against Shalmanezer five the place through which Solomon de- years, and was taken by Nebuchadnez rived many of the materials for building zar after a siege of thirteen years. It the temple. 2 Chron. ii. 11-16. It was afterwards rebuilt, and was at was also a place against which one of length taken by Alexander the Great, the most important and pointed prophe- after a most obstinate siege of five cies of Isaiah was directed. See Notes months. There are no signs now of on Isa. xxiii. Comp. Eze.xxvi.4-14. the ancient city. It is the residence Both these cities were very ancient. only of a few miserable fishermen, and Sidon was situated within the bounds contains, amidst the ruins of its former of the tribe of Asher (Josh. xix. 28.); magnificence, only a few huts. Thus but this tribe could never get possession was fiulfilled the prophecy of Eze. of it. Judges i. 31. It was famous for kiel: Thou shalt be built no more; its great trade and navigation. Its in- though thou be sought for, yet shalt thou habitants were the first remarkable never be found again (xxvi. 21.) For a merchants in the world, and were description of Tyre as it was formerly, much celebrated for their luxury. In and as it is now, see Notes on Isaiah the time of our Saviour it was proba- xxiii. T In sackcloth and ashes. Sackbly a city of much splendor and exten- cloth was a coarse cloth, like canvass, sive commerce. It is now called Seide, used for the dress of the poor, and for or Saide, and is far less populous and the more common articles of domestic splendid than it was in the time of economy. It was worn also as a sign Christ. It was subdued successively of mourning. The Jews also frequently by the Babylonians, Egyptians, and threw ashes on their heads, as expresRomans, the latter of whom deprived sive of grief. Job i. 21; ii. 12. Jer. it of its freedom. vi. 26. The meaning is, that they Messrs. Fisk and King, American would have repented with expressions missionaries, passed through Sidon in of deep sorrow. Like Nineveh, they me summer of 1823, and estimated the would have seen their guilt and danger population, as others have estimated it, and would have turned from their in at eight or ten thousand; but Mr. iquity. Heathen cities would have re 3oodell, another American missionary, ceived him better than the cities of the took up his residence there in June, Jews, his native land. 1824, for the purpose of studying the 23. And thou Capernaum. See Note, Atmenian language with a bishop of Matt. iv. 13. ~ Which Wt exalted to the Armenian church who lives there, heaven. This is an exp- ession us ed to 12 * :s3S A'MATTHEW. [A. D. 3! brought dcrwn to hei: fir if the 25 At b that time Jesus answered mighty works whick have been and said, I thank thee, O Father, done iL thee had been done in Lord of heaven and earth, because Sodom, it would have remained thou hast hid these things from the until this day. wise and prudent, and hast revealed 24 But I say unto you, a That it them unto babes. c shall be more tolerable for the land 26 Even so, Father: for so it of Sodom in the day of judgment, seemed good in thy sight. than for thee. a ver.24. b Lu. 10.21,&c. c Ps.8.2. Je.1l7,8. 1 r, 1.27. denote great privileges. He meant, been done there, they would have rethat they were peculiarly favored with pented, and consequently the city would instruction. The city was prosperous. not have been destroyed. As it was, It was successful in commerce. It was it would be better for Sodom in the day signally favored by its wealth. Most of judgment than for Capernaum, for of all, it was signally favored by the its inhabitants would not be called to presence, the preaching, and the mira- answer for the abuse of so great privicles of the Lord Jesus Christ. Here leges. he spent a large part of his time in tle 25, 26. From the wise and prudest. early part of his ministry; and in Ca- That is, from those who thought thempernaum and its neighborhood he per- selves wise-wise, according to the formed his chief miracles. ~ Shalt be world's estimation of wisdom —the brought down to hell. This does not men of philosophy, and self-conceit, mean that all the people should go to and science, falsely so called. 1 Cor. hell; but that the city which had flour- i. 26, 27. ~ Hast revealed them vnto ished so prosperously, should lose its babes. To the poor, ignorant, and obprosperity, and occupy the lowest place scure; the teachable, simple, and humamong cities. The word hell is used ble. Such as his disciples were. e19 here, not to denote a place of punish- had reference here probably to the ment in the future world, but a state proud and haughty scribes and Phariof desolation and destruction as a city. sees in Capernaum. They rejected ft stands in contrast with the word hea- his gospel; but it was the pleasure of ven. As their being exalted to heaven, God to reveal it to obscure and more did not mean that the people would all humble men. The reason given, the be saved, or dwell in heaven, so their only satisfactory reason, is, that it so being brought down to hell refers to the seemed good in the sight of God. In desolation of the city. Their privileges, this the Saviour acquiesced, sayinghonors, wealth, &c., should be taken Even so Father:-and in the dealings of away, and they should sink as low God it is fit that all should acquiesce. among cities as they had been before Such is the will of God, is often the only exalted. This has been strictly fulfil- explanation which can be offered in led. In the wars between the Jews regard to the various events which and the Romans, Chorazin, Bethsaida, happen to us on earth. Such is the wil, Capernaum, &c., were so completely of God, is the only account which can desolated that it is difficult to deter- be given of the reason of the dispensa mine their former situation. It is not tions of his grace. Our understanding to Sb denied also that he threatened is often confounded. We are stopped.-ure punishment on those who re- in all our efforts at explanation. Our,ected him. The truth inculcated is, philosophy fails, and all that we can that those wno are peculiarly favored, say is,'Even so Father, for so it seems rnust be punished accordingly if they good to thee.' And this is enough. abuse their privileges. ~ If the mighty That GOD does a thing, is, after all, wuorks -had been done in Sodom. See the best reason which we can have, thai Note, Matt. x. 15. Sodom was de- it is right. It is a security that nothing stroyed on account of its great wicked- wrong is dcune; and though now mysaess. Christ sayse i; his miracles hal.erious, yet light will hereafter shine . 1). 31.] CHAPTER XI. 1;3 27 All tl;r.gs are delivered unto 28 Come unto me al ye that lame of my Father: and no man bourc and are heavy laden, and 1 knoweth the Son but the Father; will give you rest. neither b knoweth any man the Fa- 29 Take my yoke upon you, and ther, save tile Son, and he to whom- learn d of me; for I am meek and soever the Son will reveal him.3. d -8 Pe2 a c.28.18. Lu.10.22. Jno.3.35. 17.2. 1Cor. 15.27. b Jno.1.18. 1 Jno.5.20. upon it like the light of noon-day. I There can be no doubt, however, tlti would have a better security that a he meant here chiefly to address the thing was right if I could say that I poor, lost, ruined sinner; the man burknew such was the will of God, than I dened with a consciousness of his trans. could to depend on my own reason. gressions, trembling at his danger, and In the one case I confide in the infalli- seeking deliverance. For such, there ble and most perfect God; in the other is relief Christ tells them to come to I rely on the reason of a.frail and err- him, to believe in him, and to trust him, ing man. God never errs; but nothing and him only, for salvation. Doing is more common than for men to err. this he will give them rest-rest from 27. All things are delivered, &c. their sins; from the alarms of conThe same doctrine is clearly taught of- science; from the terrors of the law; ten in the New Testament. See John and from the fears of eternal death. iii. 35; vi. 46; x. 15. Col. i. 16, 17. It 29. Take my yoke. This is a figure means that Christ has control over all taken from the use of oxen; and hence things, for the good of his church; that signifying to labor for one, or in the the government of the universe is com- service of any one. The yoke is used mitted to him as Mlediator, that he may in the Bible as an emblem (1.) of bondredeem his people, and guide them to age or slavery. Lev. xxvi. 13. Deut. glory. Eph. i. 20, 21, 22. ~ No man xxviii. 38. (2.) Of afflictions or crosses. knoweth the Son. That is, such is the Lam. iii. 27. (3.) Of the punishment nature of the Son of God; such the of sin. Lam. i. 14. (4.) Of the commystery of the union between the di- mandments of God. (5.) Of legal cevine and human nature; such his ex- remonies. Acts xv. 10. Gal. v. 1. It alted character as divine, that no mor- refers here to the religion of the Retal can fully comprehend him. None deemer; and meant that they should out God fully knows him. Had he embrace his system of religion and obey oeen a mere man, this language surely him. All virtue and all religion imply would not have been used of him.- restraint-the restraint of our bad pas~ Neither knoweth any man the Father, sions and inclinations,-and subjection &c. In the original this is, neither to laws; and the Saviour here means knoweth any one the Father except the to say that the restraints and laws of his Son. That is, no one man or angel religion were mild, and gentle, and clearly comprehends the character of easy. Let any one compare them with the infinite God, but the Son-the Lord the burdensome and expensive cereJesus-and he to whom he makes him monies of the Jews (see Acts xv. 10.), known. This he does by revealing the or with the religious rites of the heacharacter of God clearly, and more es- then every where, or with the requirepecially by manifesting his character as ments of the Popish system, and ho a sin-forgiving God, to the soul that is will see how true it is that his yoke is weary and heavy-laden. John xvii. 6. easy. And let his laws and require 28. All ye that labor and are heavy- ments be compared with the laws which ad.en. Hie here, perhaps, refers pri- sin imposes on its votaries-the laws mari.y to the Jews, who groaned under of fashion, and honor, and sensuality the weight of their ceremonial laws, and -and he will feel that religion is "freethe traditions of the elders. Acts xv. dom." John viii. 36. "He is a free. 10. IHe tells them, that by coming to man whom the truth maketh free, ano him, and embracing the new system of all are slaves besides." It is easier to religion, they would be freed from these be a Christian than a sinner; and of all burdensome rites anc ceremonies.- the yokes ever imposed oil men, thai 140 MATIHE W. tA.D. 31 lowly a in heart: and ye shall find 30 For my yoke ib easy, c ana rest unto ycur souls. my burden is light. a Zec.9.9. b Je.6 16. c 1 Jno.5.. of the Redeemer is the lightest. i For the breath of eternal lifef If he iwa I am meek, &c. See Note, Matt. v..5. willing to do all this for the body which This was eminently Christ's personal is soon to die, then he will be much character. But this is not its meaning more willing to do it for the soul, that here. He is giving a reason why they never dies. Then the poor, lost sinner should embrace his religion. That was, may come and live. that he was not harsh, overbearing, 3d. We see in this chapter Chrst'a and oppressive, like the Pharisees, but manner of praising or complimenting meek, mild, and gentle in his govern- men. Vs. 7-15. He gave, in no meament. His laws were reasonable and sured terms, his exalted opinion of tende:; and it would be easy to obey John; gave him praise which had been him. bestowed on no other mortal;- ranked 30. Mly yoke is easy, &c. That is, him far above the purest and sublimest the services that I shall require are of the prophets. But this was not done easily rendered. They are not bur- in the presence of John; nor was it densome, like all other systems of re-done in the presence of those who would ligion. So the Christian always finds inform John of it. It was when the them. In coming to him, there is a disciples of John had "departed,' and peace which passeth all understanding; his commendation of John was spoken in believing in him, joy; in followingto the multitude." Ver. 7. He waited him through evil and good report, a com- till his disciples were gone, apprehendfort which the worldgiveth not; in bear- ing doubtless that they would be likely ing trials, and in persecution, the hope to report what he said in.praise of their of glory; ard in keeping his com- master, and then expressed his high mandments, great reward. opinion of his character. The practice REMARKS. of the world is to praise others to their 1st. Anxiety about the person and faces, or in the presence of those who works of Christ, is peculiarly proper. will be sure to inform them of it, and Vs. 2, 3. John was solicitous to ascer- to speak evil of them when absent. tain his true character; and nothing is Jesus delivered his unfavorable opinof more importance for all, than to un- ions of others to the men themselves, derstand his true character and will. their excellences he took pains to com. On him depends all the hope that man mend where they would not be likel) has of happiness beyond the grave. He to hear of them. He did good to both; saves, or man must perish. He will and in both, prevented the existence of save, or we must die for ever. With pride. what earnestness, therefore, should the 4th. The wicked take much pains, old and the young inquire into his cha- and are often fickle and inconsistent, racter and will. Our eternal all demands for the sake of abusing and calumniatit; and while this is delayed, we are ing religious men. Vs. 18, 19. They endangering our everlasting felicity. found much fault with our Saviour, for 2d. Clear proof has been furnished doing the very same thing which they that Jesus is the Christ, and can save blamed John for not doing. So it ie us. Vs. 4, 5. If l is miracles did not commonly with men who slander proprove that he came from God, nothing fessors of religion. They risk their own can prove it. If lie could open the characters, to pro'e that others are hyeyes of the blind, then he can enlighten pocrites, or sinners. The object is not the sinner; if he could unstop the ears truth, but calumny, and opposition tc of tlie deaf, then he can cause us to religion; and hitherto no means have hear and live; if he could heal the been too base, or too wicked, to pour sick, and make the lame walk, then he contempt on the followers of Christ. can heal our spiritual maladies, and 5th. The purest characters mav exmake us walk in the way of life; if he pect the shaft of calumny and malice; could raise the dead, then he canraise and often in proportion to their purit. those dead in sin, and breathe into us Ver. 19. Even the Saviour of Ihe wo Id k. b. 31.1 CHAPTER XlI. 41 CHAPTER XII. and began to pluck b the ears ot T'that timde Jesus went on the corn, and to eat. sabbath-day through the corn; 2 But when the Pharisees saw it, and his disciples were an hungred, they said unto him, Behold, thy disa Mar.2.23,&c. Lu.6.1,&c. b De.23.25. was accused of being i.itemperate, and verses is also recorded in Mark ii. 23 a glutton. If the only perfectly pure -28, and Luke vi. 1-5. eDing that ever trod the earth was thus 1. At that time. Luke (ch. vi. 1.) accused, let not his followers think that fixes the time more particularly. He any strange thing has happened to them, says that it was the second Sabbath after if they are falsely accused. the first. To understand this, it is pro6th. Judgments will overtake guilty per to remark, that the passover was men, and cities, and nations. Vs. 21, observed during the month Abib, or 22. They fell on Sodom, Tyre, Sidon, Nisan, answering to the latter part ol and Capernaum. They may long lin- March, and the first of April. The ger; but in due time the hand of God feast was held seven days, commencing will fall on the wicked, and they will on the fourteenth day of the month (Ex. die, for ever die. xii. 1-28; xxiii. 15); on the second 7th. The wicked will suffer in pro- day of the paschal week. The law re portion to their privileges. Vs. 23, 24. quired that a sheaf of barley should be So it was with Capernaum. And if offered up, as the first fruits of the harthey of ancient days suffered thus; if vest. Lev. xxiii. 10, 11. From this more tremendous judgments fell on day was reckoned seven weeks to the them than even on guilty Sodom, what feast of pentecost (Lev. xxiii. 15, 16.), shall be the doom of those who go called also the feast of weeks (Deut. xvi. down to hell from this day of light? 10), and the feast of the harvest. Ex. The Saviour was indeed there a few xxiii. 16. This second day in the feast days; he worked a few miracles: but of the passover, or of unleavened bread, they had not, as we have, all his in- was the beginning, therefore, from structions; they had not sabbath schools, which they redkoned towards the penand Bible classes, and the stated preach- tecost. The Sabbath in the week foling of the gospel, nor was the world lowing would be the second Sabbath blessed then as now with extensive and after this first one in the reckoning; powerful revivals of religion. How and this was doubtless the time menawful must be the doom of those who tioned when Christ went through the ire educated in the ways of religion; fields. It should be further mentioned, who are instructed from sabbath to that in Judea the barley harvest comsabbath; who grow up amidst the mences about the beginning of May, means of grace, and then are lost! and both that and the wheat harvest are 8th. The poor and needy; the weary over by the 20th. Barley is in full ear and heavy-laden; the soul sick of sin, in the beginning of April. There is no and the world, conscious of guilt, and improbability, therefore, in this narraafraid to die, may come to Jesus Christ, tive on account of the season of the and live. Vs. 28-30. The invitation year. This feast was always held at is wide as the world. The child and Jerusalem. TF Through the corn. the old man may seek and find salva- Through the barley, or wheat. The tion at the feet of the same Saviour. word corn, as used in our translation of No age is too young: no sinner is too the Bible, has no reference to maize, or old. Christ is full of mercy, and all Indian corn, as it has with us. Indian who come shall find peace. O how corn was unknown till the discovery of should we, in this sinful and miserable America, and it is scarcely probable world, borne down with sin, and exposed that the translators knew any thing of each moment to death, how should we it. The word was applied, as it is still comre and find the peace which he has in England, to wheat, rye, oats; and promised to all! and take the yoke barley. This explains the circumstance which all have found to be light! that they rubbed it in their hands (Luka CHAPTER XII. vi 1.), to separate the grain from the 1-8. The account contained in tlse chaff. 142 MATTHEW LA... 31 ciples do that which is not lawful 5 Or have ye not read in the law to do a upon the sabbath-day. e how that on the sabbath-days thl 3 But he said unto them, Have priests in the temple f profane the ye not read what David did b when sabbath, and are blameless? he was an hungred, and they that 6 But I say unto you, that in this were with him; place is one greater g than the tem4 How he entered into the house pie. of God, and did eat the shew-bread, 7 But if ye had known what this which was'not lawful for him to meaneth, A I will have mercy, and eat, neither for them which were not sacrifice, ye would not have con" with him, but only d for the priests? demned tl'e guiltless. a Ex.31.15. b 1Sa.21.6. c Ex.25.30. e Nu.28.9. fJno.7.22,23 g 2 ICh.6.18 d Ex.29.32,33. Mal.3.1. c.23.17-21. h Hos.6.6. 2. Upon the Sabbath-day. The Pha- days, in killing beasts for sacrifice. risees, doubtless desirous of finding Num. xxviii. 9, 10. Two lambs were fault with Christ, said that in plucking killed on the Sabbath, in addition to the grain on the Sabbath-day, they had the daily sacrifice. The priests must violated the commandment. Moses be engaged in slaying them, and makhad commanded the Hebrews to abstain ing fires to burn them in sacrifice; from all servile work on the Sabbath. whereas to kindle a fire was expressly Ex. xx. 10; xxxv. 2, 3. Num. xv. 32- forbidden the Jews on the Sabbath (Ex 36. On any other day this would have xxxv. 3.); they were obliged to skin been clearly lawful, for it was permit- them, prepare them for sacrifice, and ted. Deut. xxiii. 25. burn them. They did that which, for 3. But he said unto them, &c. To other persons to do, would have been vindicate his disciples, he referred them profaning the Sabbath. Yet they were to a similar case, recorded in the Old blameless. They did what was necesTestament, and, therefore, one with sary and commanded. This was done which they ought to have been ac- in the very temple, too, the place of hoquainted. This was the case of David. liness, where the law should be most The law commanded that twelve loaves strictly observed. of b ead should be laid on the table in 6. One greater than the temple. Here the holy place in the tabernacle, to re- he refers to himself', and to his own dig. main a week, and then to be eaten by nity and power.'I have power ovel the priests only. Their place was sup- the laws: I can grant to my disciples s plied then by fresh bread. This was dispensation from the Jewishlaws. An called the show-bread. Lev. xxiv. 5-9. act which I command or permit them David, fleeing before Saul, weary, and to do, is therefore right.' This proves hungry, had come to Abimelech the that he was divine. None but God can priest: had found only this bread; had authorize men to do a thing contrary to asked it of him, and had eaten it, con- the divine laws. He refers them agair trary to the letter of the law. 1 Sam. to a passage he had before quoted (see xxi. 1-7. David among the Jews had Note, Matt. ix. 13), showing that God high authority. This act had passed preferred acts of righteousness, rather uncondemned. It proved that in cases than a precise observance of a ceremo ef necessity the laws did not bind a man: nial law. -a principle which all laws admit. So Mark adds (ii. 27.) " the Sabbath was the necessity of the disciples justified made for man, and not man for the them in doing on the Sabbath what Sabbath." That is, the Sabbath was would have been otherwise unlawful. intended for the welfare of man; de4, 5. House of God. That was, the signed to promote his happiness; and tabernacle, the temple not being then not to produce misery, by harsh, unbuilt. ~T 1i the law. In the law of feeling requirements. It is not to be so Moses. ~ Profane the Sabbath. He interpreted as to produce suffering, by referred them to the conduct of the -making the necessary supply of wv lts priests also. On the Sabbath-days unlawful. Man was not made for the they were engaged, as well as on other Sabbath. Man was created fiest, and A. D 31.] CHAPTER XI1. 144 8 For tht Son of man is Lord I 11 And Ie said unte them, Whai even of the sabbath-day. man shall there be among you tha: 9 And a when he was departed shall have one sheep, and c if it fal. thence, he went into their syna- into a pit on the sabbath-day, will gogue he not lay hold on it, and lift it out? 10 And, behold, there was a man 12 How much then is a man betwhich had his hand withered. And ter than a sheep! Wherefore it is they asked him, saying, Is b it law- lawful to do well on the sabbath ful to heal on the sabbath-days. days. that they might accuse him. 13 Then saith he to the:nan aMar.3 1,&c. Lu.6.6,&c. b Lu.14.3. c De.22.4. then the Sabbath was appointed for his more consequence, or value. If you happiness. Gen. ii. 1-3. His neces- would show an act of kindness to a sities, his real comforts and wants, are brute beast on the Sabbath, how much aot to bend to that which was made more important is it to evince similar for him. The laws are to be interpret- kindness to one made in the image of ed favorably to his real wants and com- God! one for whom the Saviour came forts. This authorizes works only of to die, and who may be raised up to real necessity, not of imaginary wants, everlasting life. ~ It is lawful to do or amusement, or common business, and well. This was universally allowed by worldly employments, the Jews in the abstract; and Jesus To crown all, Christ says that he only showed them that the principle on was Lord of the Sabbath. He had a which they acted in other things applied right to direct the manner of its obser- with more force to the case before him, vance-undoubted proof that he is di- and that the act which he was about tc vine. perform was, by their own confession. 9-13. The account contained in these lawful. verses is recorded also in Mark iii. 1-5, 13. And he said, Stretch forth thins and Luke vi. 6-10. hand. This was a remarkable corn 10. A man which had his hand with- mandment. The man might have said ered. This was probably one form of that he had no strength; that it was a the palsy. See Note, Matt. iv. 24. thing which he could not do. Yet, be Mark and Luke have mentioned some ing commanded, it was his duty to obey circumstances omitted by Matthew. He did so, and was healed. So the sin. They say that Jesus addressed the man, ner. It is his duty to obey whatever and told him to stand forth in the midst. God commands. He will give strength He then addressed the people. He to those who attempt to do his will. II asked them if it was lawful to do good is not right to plead, when God cornon the Sabbath-day? This was admit- mands us to do a thing, that we have ted by all their teachers, and it could no strength. God will give us strength, not be denied. They were therefore if there is a dispositionto obey. Atthe silent. He then appealed to them, and same time, however, this passage should drew an argument from their own con- not be applied to the sinner as if it duct. A man that had a sheep that proved that he has no more strength or should fall into a pit on the Sabbath day ability than the man who had the with would exercise the common offices of ered hand. It proves no such thing. It humanity, and draw it out. If a man has no reference to any such case. And would save the life of a sheep; was it it should not be used as if it proved any rot proper to save the life of a man? such thing. It may be used to prove By a reference to their own conduct, that man shoul t instantly bey the com-,ie silenced them. mands of God without pausing to exMark adds that he looketh on them amine the question about his ability, mtsh avger; that is, with strong disap- and especially without saying that hi probation of their conduct. Their envy can do nothi g. What would the Sasnd malignity excited feelings of holy viour have said to this man, if he had indignation. See Note on Mark iii. 5. objected that he could not stretch oat 12. A man better than a sheep. Of his hand I ~ It was fsorJ.t tvhAZlf 144 MATTHEW. [A. D 31 stretch forth thine hand. And he great multitudes followea him, ank stretched it forth; and it was re- he healed them all; stored whole, like as the other. 16 And charged them that they 14 Then the Pharisees went out, should not make him known: and held' a council against him, 17 That it might be fulfilled now they might destroy him. which was spoken by Esaias the 15 But when Jesus knew it, he prophet, a saying, withdrew himself from thence: and 1 or, took counsel. a Is.42.1. Uhrist had beforeclaimed divine authori- Hle knew that his hour was not ye, ty and power. Vs. 6-9. He now showed come, and he therefore sought security. that he possessed it. By his ownpower By remaining, his presence would only he healed him; thus evincing by a mi- have provoked them farther, and en. racle that his claim of being Lord of dangered his own life. He acted, therethe sabbath was well founded. fore, the part of Christian prudence, These two cases determine what may and withdrew. See Note, Matt. x. 23. be done on the sabbath. The one was Mark adds, that he withdrew to the a case of necessity; the other of mercy. sea; that is, to the sea of Galilee, or The example of the Saviour, and his Tiberias. He names also the places explanations, show that these are a part fiom which the multitude canme:-an of the proper duties of that holy day. important circumstance, as it throws Beyond an honest and conscientious dis- light on the passage quoted by Matthew tharge of these two duties, men may (v. 21.), " In his name shall the Gen aot devote the sabbath to any secular tiles trust. purpose. If they do, they do it at their Pressed by the crowd (Mark lii. 9.1 peril. They $o beyond what his au- he went aboard a small vessel, or boat, thoritv authorizes them to do. They called by Marka ship. This he did fom do wliat he claimed the special right of the convenience of being separated from doing, as being Lord of the sabbath. them, and more easily addressing them. They usurp his place; and act and le- We are to suppose the lake still and gislate where God only has a right to calm-the multitudes, most of whom act and legislate. Men may as well were sick and diseased-standing on trample down any other law of the Bi- the shore, and pressing to the water's nle, as that respecting the sabbath. edge; and Jesus thus healing their dis14-21. This account is found also eases, and preaching to them the good in Marl iii. 6-12. news of salvation. No scene could be 14. The PAarisees-held a council, more sublime than this. &c. Mark adds, that the Herodians 16. And he charged them, &c. He also took a part in this plot. They was, at this time, desirous of concealwere probably apolitical party, attached ment. He wished to avoid their plots, firmly to Herod. See Note, Matt. iii. and to save his life. 7. The friends of Herod were opposed 17. That it might be fulfilled, &c. to Christ, and ever ready to join any Matthew here quotes a passage from plot against his life. They remembered, Isa. xlii. 1-4, to show the reason why doubtless, the attempts of Herod the he thus retired from his enemies and Great against him when he was the babe sought concealment. The Jews, and of Bethlehem; and they were stung the disciples also at first, expected that with the memory of the escape of Je- the Messiah would be a conqueror, and sus from his bloody hands. The at- vindicate himself from all his enemies. tempt against him now was the effect When they saw him retiring before of efnvy. They were enraged also that them, and instead of subduing them by he had foiled them in the argument; force, seeling a place of concealment, they hated his popularity; they were it was contrary to all their previous noosing their influence; and they, there- tions of the Messiah. Matthew, by fore, resolved to take him out of the way. this quotation, shows that their concep. 15. Jes^s — withdrew himself, &c. tions of him had been wrong. Instead Ue knew the design against his life. of a warrior and an earthly conqueror. A, b. 31 ] CHAPTER XlI. 14a 18 BehalI rmy servant, whom I not quench, till he send forth judg. have chosen; my beloved, in whom ment unto victory. Iny soul is well pleased: I will put 21 And in his name shall the Gen. my spirit upon him, and he shall tiles trust. shew judgment to the Gentiles. 22 Then " was brought unto him 19 He shall not strive, nor cry; one possessed with a devil, blind,e.ither shall any man hear his voice and dumb: and he healed him, A-, I. the streets. somuch that the blind and di.ib 20 A bruised reed shall he not both spake and saw..freak, and smoking flax shall he 23 And all the people were a Mar.3.11. Lu.11.14. he was predicted under a totally differ- weeping and mourning for transgression. ent character. Instead of shouting for He will not break it. That is, he wili battle, lifting up his voice in the streets, not be haughty, unforgiving, and cruel. oppressing the feeble-breaking bruised He will heal it, pardon it, and give it Yeeds, and quenching smoking flax, as a strength. IT Smoking flax. This re. conqueror-he would be peaceful, retir- fers to the wick of a lamp when the oil iiig, and strengthening the feeble, and is exhausted-the dying, flickerin flame cherishing the faintest desires of holi- and smoke that hang over it. It is an ness. This appears to be the general emblem, also, of feebleness and infirmi. meaning of this quotation here. Comp. ty. He would not farther oppress it my Note on the passage. and extinguish it. He would not be 18. lily servant. That is, the Mes- like the Jews, proud and overbearing. siah, the Lord Jesus, called a servant and trampling down the poor. It is exfrom his taking the form of a servant, pressive, also, of the languishing graces or his being born in a humble condition of the people of God. He will not treat Phil. ii. 7.), and from his obeying or them harshly or unkindly,.but will serving God. See Heb. x. 9. IT Shall cherish the feeble flame, minister the show judgment to the Gentiles. The oil of grace, and kindle it into a blaze. Wvord judgment means, in the Hebrew, IF Till he sendforth judgment unto viclaw, commands, &c. Ps. xix. 9; cxix. tory. Judgment here means truth-the 29, 30. It means the whole system of truth of God,. the gospel. It shall be truth; the law of God in general; the victorious. It shall not be vanquished. purpose, plan, or judgment of God, Though not such a conqueror as the about human duty and conduct. Here Jews expected, yet he shall conquer. it means evidently the system of gospel hough mild and retiring, yet his truth, the Christian scheme. i Gentiles. scheme shall be victorious. All who were not Jews. This prophe- 21. And in his name, &c. The He cy was fulfilled by the multitudes com- brew in Isaiah is, " And the Isles shat ing to him from Idumea and beyond wait for his law." The idea is, how Jordan, and Tyre and Sidon, as record- ever, the same. The isles denote the ed by Mark iii. 7, 8. Gentiles, or a part of the Gentiles19. He shall not strive, &c. He shall those out of Judea. The meaning is not shout, as a warrior. He shall be that the gospel should be preached to meek, andretiring, and peaceful. Streets the Gentiles, and that they shoeld rewere places of concourse. The mean- ceive it. See my Note on Isa. xli. 1, ing is, that he should not seek publicity, for an explanation of the word islands, and popularity. as it is used in the Bible.'20. A bruised reed, &c. The reed 22-30. One possessed with a devil. is an emblem of feebleness, as well as See Note, Matt. iv. 24. The same ac. change. Matt. xi. 7. A bruised, broken count, substantially, is found in Mark re d, is an emblem of the poor and op- iii. 22-27, and Luke xi. 14-26. pressed. It means that he would not 23. Is not this the son of David? oppress tile feeble and poor, as victori That is, is not this the promised deous warriors and conquerors did. It is scendant of David, the Messiah? They also an expressive emblem of the soul were acquainted with the prophecy in broken and contrite on account of sin, Isaiah xxxv. 5; " Then the eyes of te 13 146 MATTHEW. 1A.D. 32 amazed; and said, Is not this the city or house divided against itself son of David. shall not stand: 24 But when the Pharisees heard 26 And if Satan cast out Satan, it, they said, This fellow doth not he is divided against himself; how cast out devils, but by 1 Beelzebub shall then his kingdom stand l the prince of the devils. 27 And if I by Beelzebub b casl 25 And Jesus knew their a out devils, by whom do your chilthoughts, and said unto them, Every dren cast them out? Therefore they kingdom divided against itself is shall be your judges. brought to desolation; and every 1 Beelzebu. a Ps.139.2. Jno.2.24,25. b ver.24. blind shall be opened, and the ears of 25. And Jesus knew their thoughts, the deaf shall be unstopped;" and they &c. To know the thoughts of the heart inferred that he must be the promised belongs only to God. Ps. cxxxix. 2; Messiah who should be able to do this. Jer. xvii. 10. ~ Every kingdom, &c. This inference was drawn by the com- Their subtle and cunning device was mon people, and not by the proud and completely foiled, and Jesus made their haughty Pharisees. It is not uncom- argument recoil on their own heads. mon that men of plain common sense, A kingdom, or a family, can prosper though unlearned, see the true beauty only by living in harmony. The difand meaning of-the Bible, while those ferent parts and members must unite who are filled with pride and science, in promoting the same objects. If difalsely so called, are blinded. vided —if one part undoes what the 24. But when the Pharisees heard it, other does- it must fall. So with the &c. It was necessary for the Phari- kingdom of Satan. It is your doctrine sees, who had determined to reject that Satan has possessed these whom I Jesus of Nazareth, to account in some have cured. It is, also, your doctrine way for the miracles he had wrought. that he has helped me to cure them. If Here was a manifest miracle, an exer- so, then he has helped me to undo what tion of power unquestionably superior he had done. He has aided me to casi to what men could do. The common himself out-that is, to oppose and dis. people were fast drawing the proper comfit himself. At this rate, how can inferences from it, and coming into the there be any stability in his kingdom a belief that this was the Messiah. The It must fall; and Satan must have less authority and power of the Pharisees than human prudence. were declining, and about to become 27. By whom do your children, &c. extinct. Unless, therefore, some way Christ was not satisfied by showing should be devised of accounting for them the intrinsic absurdity of their arthese facts, their influence would be at gument. He showed them that it migh& an end. Whatever way of accounting as well be applied to them as to him. for them was adopted, it was necessary Your disciples, taught by you, and enthat they should acknowledge that there couraged by you, pretend to cast out was superhuman power. The people devils. If your argument be true that were fully persuaded of this; and no a man who casts out devils must be in man could deny it. They therefore league with the devil, then your disci. ascribed it to the Prince of the devils- pies have made a covenant with him.o Beelzebub. In this they had two also. You must therefore either give objects: 1st. To concede to the people up this argument, or admit that the that here was a miracle, or a work working of miracles is proof of theap. above mere human power. 2d. To sistance of God. throw all possible contempt on Jesus. The words of Christ, here, do noi Beelzebub was an opprobrious name, prove that they had actually the power given to the worst and vilest even of of casting out devils, but only that they the devils. See Matt. x. 25. It denoted claimed it, and practised magic or jug the god of flies, or the god of filth; and glery. See Acts xix. 13. TF Your chilt hence the god of idolatry, as being, in dren. Your disciples, or followers, their view, filth and abomination. Note, Matt. i. I. The gsahl be Vyr D.31.] CHAPTER XII. 147 28 But if I cast out devils by the against me; e and he that gathereth Spirit of God, then the kingdom a not with me, scattereth abroad. of God is come unto you. 31 Wherefore I say unto ou, 29 Or else how can one enter All d manner of sin and blasphemy into a strong man's house, and spoil shall be forgiven unto men; but the b his goods, except he first bind the blasphemy against the Holy Ghosl strong man and then he will spoil e shall not be forgiven unto men. his house. 32 And whosoever speaketh r 30 He that is not with me, is word against the Son of man, J it a Da.2.44. c.6.33. Lu.11.20. 17.21. Ro.14. c 1Jno.2.19. d Mar.3.28. Lu.12.10. t THo 17. b Is.49.24. 53.12. Re.12.7-10. 20.2,3. 10.29. 1Jno.5.16. fLu.7.34. Jno.7.12. 1 T' 1.13. judges. They shall condemn you and him, scattered abroad, or opposed him. your argument. They are conclusive The application of this was,' as I have witnesses against the force of your rea- not united with Satan, but opposed him, soning. there can be no league between us.28. But if I, by the Spirit of God, The charge, therefore, is a false one. &c. The Spirit of God, here, means 31, 32. In this place, and in Mark iii. the power oi God-in Luke, by the fin- 28-30, Jesus states the awful nature ger of God. Compare Ex. viii. 19; Ps. of the sin of which they had been guilviii. 3. If this work is not by the aid ty. That sin was the sin against the of Satan, then it is by the aid of God. Holy Ghost. It consisted in charging Then his kingdom, or reign, is come. Jesus with being in league with the Matt. iii. 2. The reign of Satan over devil, or accusing him of working his men, and the reign of God, are in op- miracles, not by the spirit or power of position. If God expels Satan from his God, but by the aid of the Prince of the dominion over men, then his reign has devils. It was therefore a direct insult come. abuse, or evil speaking, against the 29. Or else, &c. He takes a new Holy Ghost-the spirit by which Jesus illustration to confute the Pharisees, worked his miracles. That this was drawn from breaking into a house. A what he intended by this sin, at that man could not break into the house of time, is clear from Mark iii. 30; "BE a strong man, and take his property, CAUSE they said he had an unclean unless he had rendered the man him- spirit." All other sins-all speaking self helpless. If he had taken his against the Saviour himself-might be goods, it would therefore be sufficient remitted. But this sin was clearly proof that he had bound the man. So against the Holy One; it was alleging I, says he, have taken this property - that the highest displays of God's merthis possessed person-from the domin- cy and power were the work of the ion of Satan. It is clear proof that I devil; and it argued, therefore, the have subdued Satan himself, the strong highest depravity of mind. The sin of being that had him in possession.. The which he speaks is, then, clearly stated words or else, mean or how. How, or in It was accusing him of working mira what way, can one, &c.'f Spoil his goods. cles by the aid of the devil -thus dis The word spoil commonly means now, honoring the Holy Ghost.'~ All manto corrupt, injure, or destroy. Here it ner of sin-shall beforgiven. That is, means to plunder, to take with violence, only on condition that men repent and as it commonly does in the Bible. See believe. If they continue in this sin Col. ii. 8, 15; Ex. iii. 22. they cannot be forgiven. Mark xvi. 16, 30. He that is not with me, &c. In Romu. ii. 6-9. ~ Blasphemy. Injurious addition to his other arguments, he or evil speaking of God. See Note, urges this general principle, that there Matt. ix. 3. ~ A word against the Son could be but two parties in the universe, of man. The Jews were offended at If any one did not act with him, he was the humble life and appearance of the against him. If he gathered not with Saviour. They reproached him as behim, he scattered. This is taken from ing a Nazarene - sprung from Naza the practice of persons in harvest. He reth, a place from which no good was that did not gaiher with him, or aid expected to proceed: with being a Ga .49 MATTHEW. [A D. 3t. shall be forgiven him: but who- rupt: for a the tree is known by hi suever speaketh against the Holy fruit. "host, it shall not be forgiven him, 34 0 generation b of vipers! howv neither. in this world, neither in the can ye, being evil, speak good world to come. things? For out c of the abundance 33 Either make the tree good, of the heart the mouth speaketn. and his fruit good; or else make 35 A good man out of the good the tree corrupt, and his fruit cor- treasure of the heart bringeth foith a c.7.16,17. b c.3.7. c Lu.6.4t. lilean, from Galilee, a place from which that any sins will be forgiven in hell. no prophet came. John vii. 52. Jesus He meant simply to say that there were says that reproaches of this kind could no possible czrcumstances in which the be pardoned. Reflections on his pover- offender could find forgiveness. He ty, his humble birth, and the lowliness certainly did not say that any sin unof his human nature, might be forgiven. pardoned here would be pardoned here. But for those which affected his divine after nature, accusing him of being in league 33. Either make, &c. The fact as with the devil, denying his divinity, and serted in this verse is, that a tree is attributihg the power which manifestly known, not by its leaves, or bark, ol implied divinity, to the Prince of fallen form, but by its fruit. The application spirits, there could be no pardon. This to the argument is. this'You are to sin was a very different thing from judge of man's being in league with what is now often supposed to be the Satan by his works. If my doctrines sin against the Holy Ghost. It was a and works be properly the works of wanton and blasphemous attack on the Satan, then I am corrupt: if not, then divine power and nature of Christ. your charge is blasphemy. So, on the Such a sin God would not forgive. other hand, if, notwithstanding you, If Speaketh against the Holy Ghost. professions, your works are the works This probably refers to the divine na- of the devil, and your doctrines be ture of Christ-the -power by which he such as he would teach, it would prove wrought his miracles. There is no evi- respecting you, that which you charge dence that it refers to the third person on me.' In this indirect but powerful of the Trinity. The word ghost means manner, he advances to the charge spirit, and probably means the divine against them, which he urges in the nature or spirit with which the man Je- following verses. Bus was endowed. And the meaning 34, 35. 0 generation of vipers! of the whole passage may be:'He Christ here applies the argument which that speaks against me as a man of Na- he had suggested in the previous v rse. zareth-that speaks contemptuously of They were a wicked race; like poisonny humble birth, &c. may be pardon- ous reptiles, with a corrupt and evil nasd. But he that reproaches my divine ture. They could not be expected to character, charging it as being in league speak good things — that is, to speak with Satan, and blaspheming the power favorably of him and his works. As of God manifestly displayed by me, can the bad fruit of a tree was the proper never obtain forgiveness.' ~ Neither in effect of its nature, so were their words this world, nor in that which is to come. about him and his works the proper That is, as Mark expresses it, hath effect of their nature. The abundance never forgiveness, but is in danger of or fulness of the heart produced the eternal damnation. This fixes the words of the lips. I Vipers.-These meaning of the phrase. It means, are a poisonous kind of serpents, not then, not the future age or dispensation, often a yard long, and about an inch known among the Jews as the world thick, having a fla.r head. The males to come, bu, it means that the guilt will have two large teeth,- through which a )e unpardoned for ever; that such is most deadly poison is thrown into the,he purpose of God, that he will not for- wound made by the bite They are an give a sin so direct, presumptuous, and emblem of malignity and mischiefuwful. It cannot bo infetred from this These were strong expressions to be A.D. 31.1 CHAPTER.II }good things; and an evil man, out be justified, and by thy words thou of the evil treasure, bringeth forth shalt be condemned. evil things. 38 Then certain of the Scribes 36 But I say unto you, that every and of the Pharisees answered, say. idle word that men shall speak, they ing, Master, we would see a sign shall give account a thereof in the c from thee. day of judgment 39 But he answered and said 37 For by thy words b thou shalt unto them, An evil and adulterous a Ec.12.14. Ep.5.4.6. Jude 15. b Pr.13.3. c.16.1. lCor.1.22. used by the meek and lowly Jesus; but might have been, however, those who they were not the effect of anger and had recently come; and then the em. malice; they were a declaration of the phasis must be laid on' we.' W'e, as true character of the men with whom well as the others, would see a proof he was conversing-a declaration most that thou art the Christ. In either justly deserved. Note, Matt. iii. 7. case it was a temptation. If they had 36. But I say unto you, &c. Christ not seen him work a miracle, yet closes this address to his malignant and they should have believed it by testiwicked hearers by a solemn declaration mony. Comp. John xx. 29. Perhaps that for these things God would bring the emphasis is to be laid on the words them into judgment. They, therefore, from heaven. They might profess not who had spoken so malignantly against to doubt that his miracles were real, him, could not escape. ~ Idle word. but they were not quite satisfactory. This literally means a vain, thought- They were desirous of seeing someless, useless word, that accomplishes thing, therefore, that should clear up no good. Here it means, evidently, their doubts, where there could be no wicked, and injurious, false and mali- opportunity for dispute. A comet, cious; for such were the words which or lightning, or thunder, or sudden they had spoken. darkness, or the gift of food raining 37. By thy words thou shall be justi-upon them, they supposed would be Jied, &c. That is, words shall be the decisive. Perhaps they referred in indication of the true principles of the this to Moses. He had been with God heart; by words the heart shall be amidst thunders and lightnings; and known, as the tree is by its fruit. If he had given them manna-bread from they are true, proper, chaste, instruc- heaven —to eat. They wished Jesus to tive, pious, they will prove.hat the show some miracle equally undoubted heart is right. If false, envious, ma- 39. An evil and adulterous generalignant, and impious, they will prove tion. The relation of the Jews to God that the heart is wrong, and will there- was often represented as a marriage fore be among the causes of condem- contract;-God as the husband, and nation. It is not meant that words will the Jewish people as the wife. See be the only thing that will condemn Isa. lvii. 3; Hos. iii. 1; Ezek. xvi. 15. man; but that they will be an impor- Hence their apostasy and idolatry are tant part of the things for which he often represented as adultery. This is shall be condemned. See James iii. the meaning, probably, here. They 3-12. were evil, and unfaithful to the covenant 38-42. We would see a sign from or to the commandments of God-an'tee. See Luke xi. 16, 29-32. A apostate and corrupt people. There is,.tign comnnonly signifies a miracle - however, evidence that they were lite-.hat is, a sign that God was with the rally an adulterous people. Ir There person, or had sent him. Comp. Note shall no sign be given to it, &c. They on Isa. vii. I 1. Iruk 3 adds that this was sought some direct miracle from heaven. done tempting h;m -trying him, doubt- Ie replied that no such miracle should ing if he had the power to do it. If be given. le did not mean to say that these persons had been present with he would work no more niracles, or aim for any considerable time, they give no more evidence that he was the had already seen sufficient proofs that Christ; but he would give no such mi ne waa what he pretended. They racle as they required. Ile would giw, 13' 150 MATTHE W. [A. D. 5', ge.leration seeleth after a sign; belly; so shall the Son of man be and there shall no sign be given to it, three days and three nights in the cut the sign of the prophet Jonas: heart of the earth. 40 For b as Jonas was three days 41 The men of Nineveh shall and three nights in.the whale's rise in judgment with this genera. a Is.57 3. b Jon.1.17. one that ought to be as satisfactory evi- xxvii. 63. Such a charge, however dence to them, that he was from God, as was never made; and it is plain, there. the miraculous preservation of Jonah fore, that what was meant by the prowas to the Ninevites that he was divinely diction was accomplished. It was a snmmissianed. As Jonah was preserved maxim, also, among the Jews, in comthree days by miracle, and then re- puting time, that a part of a day was to stored alive, s& he would be raised be received as the whole. Many infrom the dead after three days. As on stances of this kind occur in both sathe ground of this preservation the cred and profane history. See 2 Chron. Ninevites believed Jonah and repent- x. 5, 12; Gen. xlii. 17, 18. Compare ed, so on the ground of his resurrection Esther iv. 16 with v. 1. ~ In the heart the men of an adulterous and wicked of the earth. The Jews used the word generation ought to repent, and believe heart to denote the interior of a thing, that he was from God. " The sign of or to speak of being in a thing. It the prophet Jonas" means the sign or means, here, to be in the grave or sepevidence which was given to the people ulchre. of Nineveh that he was from God -to 41. The men of Nineveh. Nineveh wit, that he had been miraculously was the capital of the Assyrian empire. preserved, and was therefore divinely It was founded by Ashur. Gen. x. 11. commissioned. The word Jonas is It was situated on the banks of the the Greek way of writing the Hebrew river Tigris, to the north-east of Babyword Jonah, as Elias is for Elijah. lon. It is now so completely destroyed 40. For as Jonas was three days, &c. that geographers are unable to ascerSee Jonah i. 17. This event took tain whether it was on the eastern or place in the Mediterranean sea, some- western bank. It was a city of vast where between Joppa and Tarshish, extent, and of corresponding wickedwhen he was fleeingfrom Nineveh. It ness. It was forty-eight miles in ciris said that the whale seldom passes cuit; its walls were one hundred feet into that sea, and that its throat is too high, and ten thick, and were defended small to admit a man. It is probable, by fifteen hundred towers, each two therefore, that a fish of the shark kind hundred feet in height. It contained in is intended. Sharks have been knowr Ihe time of Jonah, it is supposed, six often to swallow a man entire. Tie hundred thousand inhabitants. The defish in the book of Jonah is described struction of Nineveh, threatened by merely as a Areat fish, without specify- Jonah in forty days, was suspended, ing the kind. It is well known that by their repentance, two hundred years the Greek word translated whale, in It was then overthrown by the Babylothe New Testament,, does not of ne- nians, about six hundred years before cessity mean a whale, but may denote Christ. During the siege, a mighty in. a large fish of any kind. undation of the river Tigris took place, 40. Three days and three nights. It which threw down a part of the walls, will be seen in the account of the re- through which the enemy entered, and surrection of Christ, that he was in the sacked and destroyed the city. This grave but two nights and a part of three destruction had been foretold one hundays. See Matt. xxviii. 6. This com- dred and fifteen years before, by Naputation is, however, strictly in accord- hum (ch. i. 8): "But with an overance with the Jewish mode of reckon- whelming flood he will make an utter ing. If ithad notbeen, the Jews would end of the place thereof." And ii. 6: have understood it, and would have " The gates of the river shall be opened, chmrged our Saviour as being a false and the palace shall be dissolved." prophet; for it was well known to them The place is completely destroyed. The that he h dI spoken this prophecy. Matt. very situation is unknown. If it seem A D. 31. CHAPTER XII. 151 lion, and s.all condemn " it: be- parts of the earth to hear the wiscause they repented at b the preach- dom of Solomon; and, behold, a ing of Jonas; and, behold, a greater greater than Solomon is here. than Jonas is here. 43 When e the unclean spirit is 42 The, queen of the south shall gone out of a man, he f walketh.ise up in the judgment with this through dry places, seeking rest, generation, and shall condemn it: and findeth none. for she d came from the uttermost 44 Then he' saith, I will return a Ro.2.27. b Jon.3.5. c Lu.ll.31,&c. e Lu.11.24. f Job 1.7. 1 Pe.5.8 d2Ch.9.1. strange that ancient cities are so com- prove that he was the Messiah, and satis pietely destroyed that no remains of fytheirunbelief. He repliesthat though brick or stone are to be found, it should he should give them such a sign-a be remembered that they were built proof conclusive and satisfactory; and of clay dried only in the sun, and not though for a time they should profess burned; that frequent rains softened to believe, and apparently reform; yet the clay; and that the mighty walls such was the obstinacy of their unbelief and dwellings, in the lapse of ages, and wickedness; that they would soon would sink down into an undistin- return to them, and become worse and guished heap of ruins. IT Shall con- worse. Infidelity and wickedness, like demn it. That is, their conduct, in an evil spirit in a possessed man, were repenting at Jonah's prediction, shall appropriately at home in them. If drivcondemn this generation. They, igno- en out, they would find no other place rant and wicked heathen, repented so comfortable and undisturbed, as their when threatened with temporal judg- bosoms. Every where they would be ment by a mere man —Jonah; you, comparatively like an evil spirit going Jews, professing to be enlightened, through deserts and lonely places, and though threatened for your great wick- finding no place of rest. They would edness with eternal punishment by the return, therefore, and dwell with them. Son of God-a far greater being than ~ He walkeththrough dry places. That Jonah-repent not, and must therefore is, through deserts-regions of country meet with a far heavier condemnation. unwatered, sandy, barren, desolate. 42. The queen of the South. That is, That our Saviour here speaks accord the queen of Sheba. 1 Kings x. 1. ing to the ancient opinions of the Jews, Sheba was probably a city of Arabia, that evil spirits had their abodes in situated to the south of Judea. Comp. those desolate uninhabited regions, there Notes on Isa. lx. 6. ~ From the utter- can be no doubt. Nor can there be any most parts of the earth. This means doubt that the Bible gives countenance simply from the most distant parts of to the opinion. Thus Rev. xviii. 2: the hospitable world then known. See " Babylon-is become the habitation of a similar expression in Deut. xxviii. 49. devils, and the hold of every foul spiAs the knowledge of geography was rit;" that is, has become desolate —a limited, the place was in fact by no place where evil spirits appropriately means in the extreme parts of the earth: dwell. So Isa. xiii. 21: " And satyrs It means that she came from a remote shall dance there;", i. e. according to country; and she would condemn that the ancient Greek translation, " Devils generation, for she came a great dis- or demons, shall dance there." See, tance to hear the wisdom of Solomon; also, Jer. 1. 39. Comp Note on Isa. and the Jews of that age would not xxxiv. 14. Deut. xxxii. 17. ~ Seeking listen to the wisdom of one much greater rest, and findeth none. Thus desolate than Solomon, though present with them. and dry regions are represented as un43-45. When the unclean spirit, comfortable habitations; so much so, &c. The general sentiment which our that the dissatisfied spirit, better pleased Saviour here teaches is much more with a dwelling in the bosoms of men. easily understood than the illustration as affording an opportunity of doing evil. vhi 3h he aues. The Jews had asked a seeks a return there. sign from heaven that should decisively 44. Then he saith, I will returm into 152 MATTHEW [A. D. 3i into my hoi.se, from whence I came the first. Even so shaA it be aids out; and when he is come, he find- unto this wicKed generation. eit it empty, swept, and garnished. 46 While he yet talked to the 45 Then goeth he and taketh people. behold, his b mother and his with himself seven other spirits brethren 6 stood without, desiring to more wicked than himself, and they speak with him. enter in and dwell there: and the 47 Then one said unto him, Be. last state of that man-is worse a than hold, thy mother and thy brethren a He.6.4. 10.26. 2 Pe.2.20,22. b Mar.3.31,&c. Lu.8.19,&c. c c.13.55. r.w house, &c. The man is called his After all the instructions and miracles touwse, because he had been the place of the Saviour and his apostles; after where the spirit had dwelt. ~ He find- all that had been done for them by holy eth it empty, &c. There is lee the men and prophets, and by the judgcontinuance of the reference to the ments and mercies of God * and after all dwelling of the spirit in men. He was their external temporary reformationscalled his house. By the absence of like the temporary departure of an evil the evil spirit, the house is represented spirit from a man possessed-yet such as unoccupied, or emptg, swept and gar- was their love of wickedness, that the nished; that is, while the evil spirit was nation became worse and worse. They away, the man was restored to his right increased in crime, like the seven-fold mind, was freed from his wicked influ- misery and wretchedness of the man into ence. I Garnished. Adorned, put in whose bosom the seven additional evi order, furnished. Applied to the man, spirits came. They rejected God's mes it means that his mind was sane and sengers, abused his mercies, crucified regullar -'hen the evil spirit was gone; his Son, aid God gave their temple, o:, he hal a lucid interval. and capital, and nation, into the hands 45. Th.en he goeth, &c. Seeing the of the Romans, and thousands of the state of the man, dissatisfied with a people to destruction. lonely dwelling in the desert where he It is not proved, by this passage, that could do no evil, envious of the happi- evil spirits actually dwell in deserts. It ness of the individual, and supremely is proved only that such was the opinion bent on evil, he resolved to increase of the Jews; that it was drawn from his power of malignant influences, and some expressions in the Bible; and that return. He is therefore represented as such expressions were sufficiently clear taking seven other spirits still worse, to justify our Saviour in drawing an and returning to his former habitation. argument from them to confound those Seven denotes a large but indefinite who firmly believed that such uas the number. It was afavorite number with case. Nor is there any absurdity in;he Jews, and was used to denote com- the opinion. For, 1st, There are evil pleteness or perfection, or any finished spirits. See Notes on ch. viii. 33. 2d. or complete number. See 1 Sam. ii. 5. They must exist in some place. 3d. Comp. Rev. i. 4. Here it means a suf- There is as much propriety that they ficient number completely to occupy should be located about our earth as and harass his soul. ~ Even so shall it any where. 4th. The clear doctrine be with this generation. This shows of the Bible is, that many of them have the scope and design of this illustration. much to do with our world. 5th. It is The state of that man was a represen- as reasonable that they should dwell;ation of that generation of men. Much commonly in desolate and uninhabited might be done to cure their unbelief; regions as any where else. much to reform them sxternally; but 46-50. See also Mark iii. 31-35. luch was the firm hold which the prin- Luke viii. 19-21. ~ His brethren, ciples of infidelity and wickedness had There has been some difference of taken of their minds as their proper habi- opinion about the persons who wera tation, that they would return, after al meant here; some supposing that they the means used to reform them, and the were children of Mary his mother people would be worse and worse. others that they were the children of And this was literally accomplished. Mary the wife of Cleophas cr Alpheua A. D. 31.J CHAPTER IL. 16S stand without, desiring to speak unto him that told him, Who is with thee. my mothe:. and who are my bre48 But he answered and said thren his cousins, and called brethren accord- 2d. The Sabbath is of vast service to ing to the customs of the Jews. The mankind. It was made for man, not nataral and obvious meaning is, how- fo-: man to violate or profane, or to be ever, that they were the children of merely idle, but to improve to his Mary his mother. See also Mark vi. 3. spiritual and eternal good. Where To this opinion, moreover, there can men are employed through si days in be no valid objection. worldly occupations, it is kind towards 48. TVho is my mother? &c. There them to give them one day particularly was no want of affection or respect in to prepare for eternity. Where there Jesus towards his mother, as is proved is no Sabbath there is no religin. by his whole life. See especially Luke There are no schools for instructing u. 51, and John xix. 25, 26, 27. This the poor. There are no means of enquestion was asked merely to.fx the lightening the ignorant. This trath, attention of the hearers, and to prepare from the history of the world, will bear them for the answer-that is, to show to be recorded in letters of gold. that them who sustained towards him the the true religion will exist among men nearest and most tender relation. To only when they strictly observe the Sabdo this he pointed to his disciples. Dear bath. They, therefore, who do most and tender as were the ties which to promote the observance of the Sabbound him to his mother and brethren, bath, are doing most for religion and yet those which bound him to his dis- the welfare of man. In this respect, ciples were more tender and sacred. Sunday school teachers may do more, How great was his love for his disci- perhaps, than all the world besides, for ples, when it was more than even that the best interests of the world. for his mother! And what a bright 3d. In the conduct of Christ, (vs. 1k illustration of his own doctrine, that we'15) we have an example of Christian ought to forsake father, and mother, prudence. He did not throw himself and friends, and houses, and lands, to needlessly into danger. He did not be his followers. remain to provoke opposition. He felt REMARKS. that his time was not come, and that 1st. Our Saviour has taught us the his life, by a prudent course, should bo right use of the Sabbath. Vs. 1-13. preserved. He therefore withdrew. His conduct was an explanation of the Religion requires us to sacrifice out meaning of the fourth commandment. lives rather than deny the Saviour. To By his example we may learn what throw our lives away, when with good may be done. He himself performed conscience they might be preserved, is only those works on the Sabbath which self-murder. were strictly necessary for life, and 4th. The rejection of the gospel in those which went to benefit tJie poor, one place is often the occasion of its tne afflicted, and needy. Whatever being received elsewhere. Ver. 15. Men work is done on the Sabbath that is may reject it to their own destruction net for these ends, must be wrong. but somewhere it will be preached, and All labor that can as well be done on will be the power of God unto salva. another day; all which is not for the tion. The wicked cannot drive it out support of life, or to aid the ignorant, of the world. They only secure their poor, and sick, must be wrong. This own ruin, and, against their will, be. example justifies teaching the ignorant, nefit and save others. To reject it is supplying the wants of the poor, in- like turning a beautiful and fertilizing structing children in the precepts of stream from a man's own land. Ile religion, teaching those to read in Sab- does not, he cannot dry it up. It will bath schools who have no other oppor- flow somewhere else. He injures himself, tunity for learning, and visiting the and pe:haps benefits multitudes. Men sick, when we go not for formality, or never commit so great foolishness and to save time on some other day, but to wickedness, anti so completely fail in ido them good. what they aim at, as in rejecting itsa t54 MATTHEW. LA.D 31 43 Andi he stretched forth his 50 For whosoever shall do the hand, toward his disciples, and said, will' of my Father which is in hea Behold my mother, and my brc- ven, the same is my brother, and thren! sister, and mother. ac.7.20. Jno.15.14. Ga.5.6. He.2.11. 1Jno.2.17. gospel. A man, hating the light of the of conversion, and for the great and sun, might get into a cave or dungeon, undeniable effects which the gospel proand be in total darkness; but the sun duces. How easy to say that it is dewill continue to shine, and millions, in lusion, and that it is the work of the spite of him, will be benefited by it. So devil! How easy to show at once the it is with the gospel. terrible opposition of their own hearts 5th. Christ was mild, still. retiring- to God, and to boast themselves, in p't clamorous or noisy. Ver. 19. So is their own wisdom, in having found a Jl religion. There is no piety in noise; cause so simple for all the effects which if there was, then thunder and artillery religion produces in the world! How would be piety. Confusion and discord much pains, also, men will take, to seare not religion. Loud words and cure their own perdition, rather than to shouting are not religion. Religion is admit it to be possible that Christianity love, reverence, fear, holiness, deep should be true! and awful regard for the presence of 9th. We see the danger of blasphemy God, profound apprehensions of the — the danger of trifling with the influsolemnities of eternity, imitation of the ences of the Holy Spirit. Vs. 31, 32. Saviour. It is still. It is full of awe- Even if we do not commit the unparin awe too great to strive, or cry, or donable sin, yet we see that all trifling lift up the voice in the streets. If men with the Holy Ghost is a sin very near ever should be overawed, and filled to God, and attended with infinite danwith emotions repressing noise and ger. He that laughs away the thoughts clamor, it should be when they ap- of death and eternity; he that seeks the proach the great God. This great truth society of the gay and trifling, or of the is the essence of religion, that we have sensual and profane, for the express pur. most of it when we come nearest in all pose of driving away these thoughts; things to the Lord Jesus Christ. and he that struggles directly against 6th. The feeble may trust to Jesus. his convictions, and is resolved that he Ver. 20. A child of any age, an igno- will not submit to God, may be, for rant person, the poorest man, may aught he knows, making his damnation come, and he shall in nowise be cast sure. Why should God ever return, out. It is a sense of our weakness that when he has once rejected the gospel? Jesus seeks. Where that is, he will Who would be to blame if the sinner strengthen us, and we shall not fail. is then lost? Assuredly not God. None 7th. Grace shall not be extinguished. but himself. Children sometimes do Ver. 20. Jesus, where he finds it in this. Then is the time, the very time, the feeblest degree, will not destroy it. when they should begin to love God He will cherish it. He will kindle it to and Jesus Christ. Then the Spirit also a flame. It shall burn brighter and strives. Many have then given their brighter, till it "glows with the pure hearts to him, and become Christians, sp.rits above." Many more might have done so, if they 8. Men are greatly prone to ascribe had not grieved away the spirit of God. ell religion to the devil. Ver. 24. Any 10th. We see the danger of rejecting ihing that is unusual, any thing that Christ. Vs. 38-42. All past ages, all eonfounds them, any thing that troubles the wicked and the good, the foolish their consciences, they ascribe to fana- and the wise, will rise up in the day of ticism, overheated zeal, and Satan. It judgment,jand condemn us, if we do has always been so. It is sometimes not believe the gospel. No people, an easy way to stifle their own convic- heretofore, have seen so much light as tions, and to bring religion into con- we do in this age. And no people can tempt. Somehow or other, like the be so awfully condemned as those who, Pharisees, infidels must account for re- in a land of light, of Sabbaths, and vivals of religi n. for striking instances Sabbath schools, reject Christ, and go A.. D. 31.] CHAPTER XIII. lS CHAPTER XIII. 2 And great multitudes were ga Fi I E same day went Jesus out thered together unto him, so that ho Lof the house, and sat by the went into a ship, a and sat; and the Rea-side. whole multitude stood on the shore a Lu.5.3. to hell. Among the hundred and twen- some truth that the speaker wished to ty thousand children of Nineveh (Jonah communicate. In early ages it waa iv. 11), there was not one single Sun- muchused. Heathenwriters, as ZEsop, day school. There was no one to tell often employed it. In the time of Christ them of God and the Saviour. They it was in common use. The prophets have died and gone to judgment. Chil- had used it, and Christ employed it dren, now living, will die also, and go often in teaching his disciples. It is not to meet them in the day of judgment. necessary to suppose that the narratives How will they condemn the children of were strictly true. The main thingthis age, if they do not love the Lord the inculcation of spiritual truth-was Jesus Christ! gained equally, whether it was true, or 11th. Sinners, when awakened, if was only a supposed case. Nor was they grieve away the spirit of God, be- there any dishonesty in this. It was come worse than before. Vs. 43-45. well understood. No person was deThey are never as they were. Their ceived. The speaker was not under. hearts are hard, their consciences are stood to affirm the thing literally nar seared, they hate religwus men, and rated, but only to fix the attention more they plunge deeper and deeper into sin. firmly on the moral truth that he preSeven devils often dwell where one did; sented. The design of speaking in paand God gives the man over to blind- rables was the following: 1st. To conness of mind and hardness of heart. vey truth in a more interesting manner This shows, also, the great guilt and to the mind; adding to the truth condanger of grieving the Holy Ghost. veyed the beauty of a lovely image or 12th. We see the love of Christ for narrative. 2d. To teach spiritual truth his followers. Vs. 46-50. Much as so as to arrest the attention of ignorant he loved his mother, yet he loved his people, making an appeal to them disciples more. He still loves them. through the senses. 3d. To convey He will always love them. His heart some offensive truth, some pointed peris full of affection for them. And though sonal rebuke, in such a way as to bring poor, and despised, and unknown to the it home to the conscience. Of this kind rich and mighty, yet to Jesus they are was the parable which Nathan delivered still dearer than mother, and sisters, and to David (2 Sam. xii. 1-7), and many brothers. of our Saviour's parables addressed to the Jews. 4th. To conceal from one CHAPTER XIII. part of his audience truths which he in1, 2. The sea-side. This was the sea tended others should understand. Thus of Tiberias. The multitude stood on Christ often, by this means, delivered the shore near to him, so that he could truths to his disciples in the presence of be easily heard. He went into a ship- the Jews, which he well knew the Jews that is, a boat-and sat down to address would not understand, truths pertaining them. Few spectacles could be more to them particularly, and which he was interesting than a vast crowd, on the under no obligations to explain to the banks of a,mooth and tranquil sea-an Jews. See Mark iv. 33. Matt. xiii. emblem of his instructions —and the 13-16. Son of God addressing them on the Our Saviour's parables are distin. great interests of eternity. guished above all others for clearness, 3-9. In parables. The wprd para- purity, chasteness, intelligibility, im. ble is derived from a Greek word sig- portance of instruction, and simplicity. nifying to compare together, and denotes They are taken mostly from the affairs a similitude taken from a natural object, of common life, and intelligible, thereto illustrate a spiritual or moral subject. fore, to all men. They contain much It is a narrative of some fictitious or real of himself, his doctrine, life, design in event.;i order to illustrate more clearly coming, and claims; and are therefore 156 MATTHEW. A. D. 31 3 And he spake many things 7 And some fell among thorna unto them in parables, saying, Be- and the thprns sprung up, ani hold, a a sower went forth to sow: choked them. 4 And when he sowed, some 8 But other fell into good ground, seeds fell by the way-side, and the and brought forth fruit, some an fowls came and devoured them up. hundred-fold, some sixty-fold, some 5 Some fell upon stony places, thirty-fold. where they had not much earth; and 9 Who b hath ears to hear, let forthwith they sprung up, because him hear. they had no deepness of earth: 10 And the disciples came and 6 And when the sun was up, said unto him, Why speakest thoa they were scorched: and because unto them in parables they had no root, they withered 11 He answered and said unto -way. them, Because it is given unto you a Mar.4.2. Lu.8.5,&c. b c.11.15. of importance to all men; and they are grain, crowded it, shaded it, exhausted told in a style of native simplicity in- the earth, and thus choked it. telligible to the child, yet instructive to 8. Into good ground. The fertile and men of every rank and age. In his rich soil. In sowing, by farthe largest parables, as in all his instructions, he proportion of'ied will fall into the good excelled all men in the purity, import- soil; but Christ did not intend to teach an.e, and sublimity of his doctrine. that these proportions would be exactly 3. A sower went forth to sow. The the same among those who heard the image here is taken from an employ- gospel. Parables are designed to teach ment known to all men, and therefore some general truth; and the circumintelligible to all. Nor can there be a stances should not be pressed too much more striking illustration of preaching in explaining them. ~ An hundred the gospel than placing the seed in the fold, &c. That is, a hundred, sixty, ground to spring up hereafter., and bear or thirty grains, for each one that was fruit. T Sower. One who sows or scat- sowed-an increase by no means unters.seed. A farmer. It is not impro- common. Some grains of wheat will bable that one was near the Saviour produce twelve or fifteen hundred when he spoke this parable. grains. The usual proportion on a fiela 4. Some seeds fell by the way-side. sown, however, is not more than twen That is, the hard path or headland, ty, fifty, or sixty bushels for one. which the plough had not touched, and 9. Who hath ears, &c. This is a where there-was no opportunity for it to proverbial expression, implying that it sink into the earth. was every man's duty to pay attention 5. Stony places. Where there was to what was spoken. Matt. xi. 15. little earth, but where it was hard and 10-17. Christ, in these verses, gives rocky; so that the roots could not strike a reason why he used this manner ol down into the earth for sufficient mois- instruction. See also Mark iv. 10-12. ture to support the plant. When the Luke viii. 9, 10. sun became hot, they of course withered 11. The mysteries of the kingdom. away. They sprang up the sooner be- The word mystery, in the Bible, procause there was little earth to cover perly means a thing that is concealed, them. ~ Forthwith. Immediately. Not or that has been concealed. It does not that they sprouted and grew any quicker mean that the thing was incomprehensi. or faster than the others, but they were ble, or even difficult to be understood, not so long in reaching' the surface. The thing might be plain enough if re. Ilaiing little root, they soon withered vealed, but it means simply that it had away. not been made kncwn. Thus the mys 7. Among thorns. That is, in a part teries of the kingdom do not mean any af the field where the thorns and shrubs doctrines incomprehensible in themhad been imperfectly cleared away, and selves considered, but simply doctrines not destroyed. They grew with the about the preaching of the gospel, i.d A.D. 31.i CHAP'TER Xlll. AM to know the mysteries of the king- Iparables: because they seeing, see dom of heaven, but to them it is not not; and hearing, they hear not, given. neither do they understand. 12 For b whosoever hath, to hin 14 And in them is fulfilled the shall be given, and he shall have prophecy of Esaias, c which saith, nore abundance: but whosoever Byd hearing ye shallhear, and shall hath not, from him shall be taken not understand; and seeing ye shal a ay, even that he hath. see, and shall not perceive: 13 Therefore speak I to them in s.11.25. Mar.4.11. lCo.2.10,14. Ep.1.9, c Is.6.9. d Eze.12.2. Jno.12.40. Arc 8.' 1& 3.9 Col.1.2e,27. Jno.2.27. bc.25.29. 2-. Ro.11.8. 2Cor.3.14,15. Lu 9.~2 the establishment of the new kingdom &c. But there is no difference. Matof the Messiah which had not been un- thew simply states the fact, that though derstood, and which were as yet con- they saw the natural meaning of the coaled from the great body of the Jews. story-though they literally understood See Rom. xvi. 25; xi. 25. Eph. iii. 3, the parable-yet they did not under 4, 9. Of this nature was the truth that stand its spiritual signification. Mark the gospel was to be preached to the and Luke' do not state the fact, but Gentiles, that the Jewish polity was to affirm that he spoke with this intention cease, that the Messiah was to die, &c. -implying that such was the result To the disciples it was given to know Nor was there any dishonesty in this, these truths. It was important for or any unfair disguise. He had truths them, as they were to carry the gospel to state which he wished his disciples around the globe. To the others it was particularly to understand. They vere not then given. They were too gross, of great importance to their ministry. too earthly: they had too grovelling Had he clearly and fully stated them conceptions of the Messiah's kingdom to the Jews, they would have taken to understand these truths, even if pre- his life long betore they did. He theresented. They were not to preach it, fore chose to state the doctrines so that and hence our Saviour was at particu- if their hearts had been right, and if lar pains to instruct his apostles. The they had not been malignant and blind, Pharisees, and Jews generally, were they might have understood them. His not prepared for it, and would not have doctrines he stated in the best possible believed it, and therefore he purposely way; and it was not his fault if they employed a kind of teaching that they did not understand him. By little and did not understand, little, in this way, he prepared many 12. Whosoever hath, &c. This is a even of the Jews to receive the truth proverbial mode of speaking. It means when it was proposed by the only posthat a man who improves what light, sible way of ever gaining access to their grace, and opportunities, he has, shal minds. It was, moreover, entirely prohave them increased. From him that per and right to impart instruction to improves them not, it is proper that they his disciples, which he did not intend should be taken away. The Jews had for others. many opportunities of learning the truth, 14. And in them is fulfilled, &c, and some light still lingered among This place is quoted substantially from them. But they were gross and sen- Isa. vi. 9, 10. It was literally fulfilled sual, and misimproved them, and it was in the time of Isaiah. In the time of a just judgment that they should be de- Christ the people had the same charac. prived of them. Superior knowledge ter. Like them, they closed their eves was given to the disciples of Christ; upon the truth, and rejected the divine they improved it, however slowly, and teaching. The words of Isaiah were the promise was that it should be therefore as well fitted to express the greatly increased. character of the people in the time of 13.. Because they seeing, see not Christ, as in that of the prophet. [n Mark (ch. iv. 12) and Luke (viii. 10t this sense they were fulfilled, or filled say,' That seeing, they may not see'' up, or a case occurred that correspondi t4 158 MATTHENW [A. D. 31. 15 For this,peple s heart is wax- have desired to see those things ed gross, and their ears are dull a which ye see, and have not seen of hearing, and their eyes they have them; and to hear those things which closed; lest at any time they should ye hear, and have not heard them. see with their eyes, and hear with 18 Heard ye therefore the para their ears, and should understand ble of the sower. with their heart, and should be con- 19 When any one heareth the verted, and I should heal them. word e of the kingdom, and under16 But blessed are your' eyes, standeth it not, then cometh the for they see: and your ears, for wicked f one, and catcheth'away they hear that which was sown in his heart. 17 For verily I say unto you, that This is he which received seed by many prophets and righteous men the way-side. a Ile.5.11. b c.16.17. Lu.10.23,24. Jno. d Mar.4.14,&c. Lu.8.11,&c. e c.4.23. 20.29. 2Cor.4.6. c Ep.3.5,6. He.11.13. IPe.f 1 Jo.2.13,14. 3.12. 1.10,11. to their meaning. See Note on Matt. it as a time when the hopes of the i. 22. It is not by any means intended world would be fulfilled, and the just that Isaiah, when he spoke these words, be happy. See John viii. 56. See also had any reference to the time of Christ. 1 Pet. i. 10-12. Heb. xi. 13. " AbraThe meaning in both places is, that the ham rejoiced to see my day, and he saw people were so gross, sensual, and pre- it, and was glad." So Isaiah and the judiced, that they would not see the prophets looked forward to the coming truth, or understand any thing that was of the Messiah as the consummation of contrary to their grovelling opinions and their wishes, and the end of the prophesensual desires; a case by no means cies. Rev. xix. 10. The object always uncommon in the world. See the pas- dearest to the hearts of all righteous sage more fully explained in my Notes men is, to witness the coming and adon Isa. vi. ~ Waeed gross. Literally, vancement of the kingdom of Christ. has becomefat. It is commonly applied 18-23. See also Mark iv. 13-20. to the body, but is also used to denote Luke viii. 11-15. Hear ye, therefore, one who is stupld and foolish in mind. the parable of the sower. That is, hear Here it means that the people were so the explanation, or spiritual meaning sensual and corrupt, that they did not of the narrative given before. Mark see or understand the pure spiritual adds (iv. 13), "Know ye not this paraprinciples of the gospel. ~ Lest they ble? And how then shall you know should see, &c. Lest they should see all parables?" By which it seems that their lost condition as sinners, and turn he regarded this as one of the simplest and live. The reason given here why and plainest of them, and gave an exthey did not hear and understand the planation of it that they might under, gospel is, that their heart was wrong. stand the general principles of inter They would not attend to the things preting them. that make for their peace. ~ I should 19. l7When any one heareth, &c. The heal them. Shou,, pardon, sanctify, and seed represents the word of God comsave them. Sin is often represented as municated in any manner to the minds a disease, and the pardon and recovery of men, by the scriptures, by preachof the soul from sin as healing. ing, by acts of Providence, or by the 16. Blessed are your eyes, &c. That direct influence of the Holy Spirit. is, you are happy that you are permit- ~ Then cometh the wicked one. That is, ted to see truth which they will not Satan (Mark iv. 15), or the devil (Luke see. You are permitted to under- viii. 12);-the one eminently wicked, stand the spiritual meaning of the para- the accuser, the tempter. He is repre bles, and in some degree the plan of sented by the fowls that came and pick. salvaTion. ed up the seed by the way-side. The 17. Many prophets and righteous gospel is preached to men hardened in sen, &c. They wished to see the sin. It makes no impression. It lies times of the Messiah. They looked to like seed in the hard path; it is easly D 3).] CHAPTER KI. 159 tC But he that received the seed d choke the word, and he becometr. ni-,o stoiv places, the same is he unfruitful. that healeth the word, and anon 23 But he that received seed into Wath joy " receiveth it: the good ground, is he that heareth 21 Yet hath he not root in him- the word, and understandeth it; self, but dureth for a while; for which also beareth fruit, eand bring when tribulation or persecution eth forth, some an hundred-fold, ariseth because of the word, by and some sixty, some thirty. by he is offended. b 24 Another f parable put he forth 22 He also that received seed unto them, saying, The kingdom of among the thorns, is he that hear- heaven is likened unto a man which 3th the word; and the care c of this sowed good g seed in his field: world and the deceitfulness of riches 25 But while men slept, his enea Is.58.2. Eze.332.3,32. Jno.5.35. Ga.4.15. d Mar.10.23. 1 Ti.6.9. 2Ti.4.10. e Jno.15. c.24.s0. 26.31. 2 Ti..16. c Lu.14.16-24. 5. f Is.28.10.13. g 1 Pe.1.23. taken away, and never suffered to take ings from the poor. Every evil pas root. sion is therefore cherished by the love 20. In stony plates. Jesus explains of gain; and it is no wonder that the this as denoting those who hear the word is choked, and every good feelgospel; who are caught with it as some- ing destroyed, by this " execrable love thing new or pleasing; who profess of gold." See 1 Tim. vi. 7 —11. How themselves greatly delighted with it, many, O how many, thus foolishly and who are full of zeal for it. Yet drown themselves in destruction and they have no root in themselves. They perdition How many more might reach are not true Christians. Their hearts heaven, if it were not for this deepare not changed. They have not seen seated love of that which fills with care, their guilt and danger, and the true deceives the soul, and finally leaves it excellency of Christ. They are not naked, and guilty, and lost! really attached to the gospel; and when 23. Into good ground. Those whose they are tried, and persecution comes, hearts are prepared by grace to receive theyfall —as the rootless grain withers it honestly, and to give it full opportubefore the scorching rays of the noon- nity to grow. In a rich and mellow day sun. I Anon. Quickly, orireadily. soil-in a heart that submits itself to They do not look at it coolly, and as the full influence of truth, unchecked matter of principle. ~f Is offended. That by cares and anxieties; under the showis, stumbles and falls. Persecution and ers and summer suns of divine grace; trial are placed in his path, and he falls with the heart spread open, like a broad as he would over a stumbling block. luxuriant field, to the rays of the morn He has not strength of principle enough ing and to evening dews-the gospel -not confidence in God to carry him takes deep root, and grows; it has full through them. I The thorns. These room, and then and there only shows represent cares, anxieties, and the de- what it is. ceitful lure of riches, or the way in 24-30. The kingdom of heaven is which a desire to be rich deceives us. likened, &c. That is, the gospel reThey take the time and attention. They sembles. The kingdom of heaven (see do not leave opportunity to think and Note, Matt. iii. 2.) means here the efexamine the state of the soul. Besides, fect of the gospel by its being preached. riches allure, and promise what they do The meaning of this parable is plain. not yield. They promise to make us The field represents the world in which happy; but, when gained, they do not the gospel is preached. The good seed, do it. The soul is not satisfied. There the truths preached by Christ and his is the Fame desire to possess more apostles. wealth. And to this there is no end 25. WIhile men slept, his enemy came. -int death. In doing it, there is every &c. That is, in the night, when ic temptation to be dishonest, to cheat, to could be done without being seen, an take advantage of others, to oppress enemy came and scattered bad seed on others and to wring their bard earn the new ploughed field, perhaps before 60 MATTHEW. LA D. 31 my came and sowed tares among 28 He said unto them, An enemy the wheat, and went his way. hath done this. The servants said 26 But when the blade was unto him, Wilt thou then that we sprung up, and brought forth fruit, go and gather them up 1 then appeared the tares also. 29 But he said, Nay; lest while 27 So the servants of the house- ye gather up the tares, ye root uF holder came and said unto him, Sir, also the wheat with them. didst not thou sow good seed in 30 Let both grow together until thy field. from whence then hath the harvest: and in the time of haril tares' vest "I will say to the reapers, Gaa 1 Ti.5.24. the good seed had been harrowed in. hearts at the day of judgment. An Satan thus sows false doctrine in dark. enemy-the devil-hath done it.'And iess. In the very place where the trut no where has he shown profounder cunis preached, and while the hearts of ning, or done more to adulterate the people are open to receive it, by false purity of the gospel. ~ And went his out plausible teachers, he takes care to way. There is something very expres. inculcate false sentiments. Often it is sive in this. He knew the soil; he one of his arts, in a revival of religion, knew how the seed would take root, to spread secretly dangerous notions of and grow. He had only to sow the piety. Multitudes are persuaded that seed, and let alone.-So Satan knows they are Christians, who are deceived. the soil in which he sows his doctrine. They are awakened, convicted, and He knows that in the human heart it alarmed. They take this for conver- will take deep and rapid root. It needs sion. Or they find their burden gone; but little culture. Grace needs con they fancy that they hear a voice; or stant attendance and care. Error, and a text of scripture is brought to them, sin, and hypocrisy, are the native prosaying that their sins are forgiven; or ducts of the human heart; and, whei. they see Christ hanging on the cross in left alone, start up with deadly luxu a vision; or they dream that their sins riancy. are pardoned, and they suppose they 26. Then appeared the tares also are Christians. But they are deceived. That is then was first discovered the None of these things are any conclu- tares. They had grown with the wheat, sive evidence of piety. All these may hut so much like it as not to be noticed exist, and still there be no true love of till the wheat began to ripen. So, truv God, or Christ, and no real hatred of piety and false hopes are not known by sin, and change of heart. An enemy professions, by " blades," and leaves, may do it to deceive them, and to bring and flowers, but by the fruit. dishonor on religion. ~ Sowed tares. By 29. Ye root up also the wheat. They tares is probably meant a degenerate so much resembled the true wheat, that kind of wheat, or the darnel grass even then it would be difficult to sepagrov ing in Palestine. In its growth rate them. By gathering them, they and form it has a strong resemblance would tread down the wheat,'oosen to genuine wheat. But it either pro- an I disturb the earth, and greatly injure duces no grain, or that of a very inferior the crop. In the harvest it could be and hurtful kind. Probably it comes done without injury. near to what we mean by chess. It 30. Let both grow together. They was extremely difficult to separate it would not spoil the true wheat; and in from the genuine wheat, on account of time of harvest it would be easy to seits similarity while growing. Thus it parate them. Our Saviour teaches us aptly represented hypocrites in the here: 1st. That hypocrites and deceiv church. Strongly resembling Chris- ed persons must be expe ted in the tians in their experience, and, in some church. 2d. That this is the work of respects, their lives it is impossible to the enemy of man. They are not th6 distinguish them from genuine Chris- work of Christianity, any more thant tians, nor can they be separated until traitors amr of patriotism, or counterfeit't ii done by the Great Searcher of ers are of the proper effect of legislat A. f). 31.1 CHAPTER XIII. 16] ther ye together first the tares, and 32 Which indeed is the least ol bind them in bundles to a burn them * all seeds; but when it is grown, it but gather the wheat b into mIl is the greatest among herbs, and barn. becometh a tree, d so that the birds 31 Another parable put he forth of the air come and lodge in the unto them, saying, The kingdom of branches thereof. heaven is like to a " grain of mus- 33 Another parable spake he unto tard-seed, which a man took and them: The kingdom of heaven is rowed in his field: like unto leaven, which a woman a Ma1.4.1. b Lu.3.17. c Mar.4.30. d Eze.17.23. Sig about money. They belong to the were remarkably small; so that they world; and hypocrisy is only one form with the great size of the plant, were of sin. The Christian religion never an apt illustration of the progress of the made a hypocrite; nor is there a hypo- church, and of the nature of faith. crite on the face of the earth whose Matt. xvii. 20. principles and practice it does not con- Young converts often suppose they demn. 3d. That all hope of removing have much religion. It is not so. They them entirely would be vain. 4th. That are, indeed, in a new world. Their an attempt to remove them altogether hearts glow with new affections. They would injure real Christianity, by caus- have an elevation, an ecstasy of emoing excitements, discord, and hard feel- tion, which they may not have afterings even among Christians. 5th. That wards-like a blind man suddenly rehe will himself separate them at the pro- stored to sight. The sensation is new, per time. There is no doubt that it is the and peculiarly vivid. Yet little is seen duty of the church to attempt to keep distinctly. His impressions are indeed itself pure, and to cut off gross and more vivid and cheering, than those of manifest offenders. 1 Cor. v. 4, 5. He him who has long seen, and to whom refers to those who may be suspected objects are familiar. In a little time, of hypocrisy, but against whom it can- too, the young convert will see nore not be proved; to those who so sue- distinctly, will judge more intelligently, cessfully imitate Christians as to make will love more strongly, though not with it difficult or impossible for man to dis- so much new emotion, and will be pre tinguish them. pared to make more sacrifices for the 31. 32. See also Mark iv. 30-32. cause of Christ. The kingdom of heaven. See Note, 33. The kingdom of heaven. This, Matt. iii. 2. It means here either piety here, means the same as in the last pain a renewed heart, or the church. In rable; perhaps, however, intending to either case the commencement is small. denote more properly the secret and In the heart, it is at first feeble, easily hidden nature of piety in the soul. The injured, and much exposed. In the other parable declared the fact that the church, there were few at first, igno- gospel would greatly spread, and that rant, unknown, and unhonored; yet piety in the heart would greatly in soon it was to spread through the world. crease. This declares the way or mode 31, 32. Grain of mustard-seed. The in which itwould be done. It is secret, plant here described was very different silent, steady; pervading all the faculforn that which is known among us. ties of the soul, and all the kingdoms It was several years before it bore fruit, of the world, as leaven, or yeast, though and became properly a tree. Mustard, hidden in the flour, and though depositwith us, is an annual plant: it is always ed only in one place, works silently till sma.l, and is properly an herb. The all the mass is brought under its influHiebrew writers speak of the mustard ence. ~T Three measures. These were tree as one on which they could climb, small measures (see the margin); but as on a fig-tree. Its size was much the particular amount is of no conseowing to the climate. All plants of quence to the story. Nor is any thing that nature grow much larger in a warm to be drawn from the fact that three are climate, like that of Palestine, than in mentioned It is mentioned as a circolder regions. The seeds of this tree cumstancc giv-ng interest to the para ]1-Xt 162 MATTIIEW [A. D. 31 took. and hid In three measures 1 of good seed are the children of the neal, till the whcle was leavened. kingdom; e but the tares are the 34 All these things spake Jesus children of the wickedf one. anto the multitude in parables; and 39 The enemy that sowed them without a parable spake he not unto is the devil: the harvest is the eno them; of the world; r and the reapers are 35 That it might be fulfilled the angels.h which was spoken by the prophet, 40 As therefore the tares are saying, I will open my mouth in gathered and burned in the fire; parables; I will utter things which so shall it be in the end of this have been kept c secret from the world. foundation of the world. 41 The Son of man shall send 36 Then Jesus sent the multi- forth his angels, and they shall gatude away, and went into the house; ther out of his kingdom all 2 things and his disciples came unto him, that offend, and i them which do saying, Declare unto us the parable iniquity; of the tares of the field. 42 And h shall cast them into a 37 He answered and said unto furnace of fire: therez shall be wailthem, He that soweth the good seed ing and gnashing of teeth..is the Son of man: 43 Then shall the righteous shine 38 The field is the world: d the'I forth as the sun, in the kingdom 1 the Greek word signifies a measure (about e 1Pe.1.23. fJno.8.44. Ac.13.10. 1 Jno. r peck and a half, wanting a little more than 3.8. g Joel 3.13. Re.14,15. h Re.14.15-19. zpint.) a Mar.4.33. b Ps.78.2. cLu.0. i vcr.30. 2or, scandals. j Lu.13.27. kc.3 L4. Ro.16.25,26. Col.1.26. dRo.10.18. Col. 12. Re.19.20. 20.10. I ver.50. c.8.12. m Da. 1.6. 12.3. 1 Cor.15.49. )le, but designed to convey no spiritual viour toiled and died. They are the instruction. The measure mentioned fruit of his labors. Yet amidst them here probably contained about a peck were wicked men; and all hypocrites and a half. and unbelievers in the church are the 34, 35. That it might be fulfilled. work of Satan. Yet they must remain This is taken from Psalm lxxviii. 2, 3. together, till the end; when they shall The sense, and not the very words of be separated, and the righteous saved, the Psalm, are given. Christ taught as and the wicked lost. The one shall did that prophet-Asaph-in parables. shine clear as the sun; the other be cast The words of Asaph described the into a furnace of fire-a most expressive manner in which Christ taught, and in image of suffering. We have no idea this sense it could be said that they of more acute suffering, than to be were fulfilled. See Notes on Matt. i. thrown into the fire, and to have our 22, 23. bodies made capable of bearing the 36-43. Declare unto us. That is, burning heat, and living on in this burn explain the meaning of the parable. ing heat for ever and for ever. It is This was done in so plain a manner as not certain that our Saviour meant to to render comment unnecessary. The teach here that hell is made up of maSon of man, the Lord Jesus, sows the terial fire; but it is certain that he good seed; that is, preaches the gos- meant to teach that this would be a pel. This he did personally, and does proper representation of those suffer now by his ministers, his providence, ings. We may be further assured tiat and his Spirit, by all the means of con- the Redeemer would not deceive, ol reying truth to the mind. This seed use words to torment and tantalize us. was, by various means, to be carried He would not talk of hell-fire which over all the world. It was to be con- had no existence; nor would the Goa Imed to no particular nation or people. of truth hold out frightful images mere. The good seed was the children of the ly to terrify mankind. If he has spoken king(donl; that is, of the kingdom of of hell, then there is a hell. If he meant God, or Christians. For these the Sa- to say that the wicked shall suffir, then A.D. 31.J CHAPTER XIIl. to3 f their Father. Who hath ears to ven is like unto a net, that was cast acar, let him hear. into the sea, and gathered' of every 44 Again: tle kingdom of hea- kind:'en is like unto treasure hid a in a 48 Which, when it was full, they field; the which when a man hath drew to shore, and sat down, and found, he hideth, and for joy thereof gathered the good into vessels, bu. goeth and selleth b all that he hath, cast the bad away. and buyeth c that field. 49 So shall it be at the end of 45 Again, the kingdom of heaven the world: the angels shall come is like unto a merchantman, seeking forth, and f sever the wicked from goodly pearls; among the just; 46 Who, when he had found one 50 And g shall cast them into the d pearl of great price, went and sold furnace of fire: the-re shall be wail all that he had, and bought it. ing and gnashing of teeth. 47 Again: the kingdom of heaa Pr.2.4,5. b Ph.3.7,8. c Is.5.1. Re.3. c.22.10. fc.25.32. g ver.42 18. d Pr.3.14,15. 8.11. they will suffer. If he did not mean to Thepoint of the parable lies in his earn deceive mankind, then there is a hell; estness, his anxiety, his care, and his and then the wicked will suffer. The obtaining it.'he gospel is valuable as impenitent, therefore, should be alarm- such a treasure.' Ps. xix. 10. Prov. iii. ed. And the righteous, however much 13-15. From most men it is hid.'wickedness they may see, and however When a man sees it, and hears it, it is many hypocrites there may be in the his duty to sacrifice all in the way to his church, should be cheered with the obtaining it; and to seek it with the prospect that soon the just shall be se- earnestness with which other men seek parated from the unjust, and that they for gold. The truth often lies buried; shall shine as the sun in the kingdom it is like rich veins of ore in the sacred of their Father. scriptures; it must be searched out with 44. The kingdom of heaven. The gos- diligence; and it will repay him for all pel. The new dispensation. The offer his sacrifices. Luke xiv. 33. Phil. iii. 8. of eternal life. See Matt. iii. 2. He 45, 46. The kingdom of heaven is like compares it to treasure hid in a field, unto a merchantman. The mearing is, That is, to money concealed; or more that the proper seeking for salvation, or likely, to a mine of silver or gold, that the proper conduct in reference to reliwas undiscovered by others, and un- gion, is like the conduct of a merchantknown to the owner of the field. ~ He man. In his searches he found one pearl hideth. That is, he conceals the fact of great value, and sold all his possesthat he has found it; he does not tell of sions to obtain it. So, says he, men it. With a view of obtaining this, he seeking for happiness and finding the says that a man would go and sell his gospel-the pearl of great price-should property, and buy the field. The con- be willing to lose all other things for duct of the man would be dishonest. It this. Pearls are precious stones, found would be his duty to inform the owner in the shells of oysters, chiefly in the of the field of the discovery. He would East Indies. Matt. vii. 6. They are be really endeavoring to gain property valuable on account of their beauty, and belonging to another at far less than its because they are rare. The value of real value; and the principle of real in- them is greatly increased by their size. tegrity would require him to inform him The meaning of this parable is nearly of the discovery. But Christ does not the same as the other. It is designed intend to vindicate his conduct. He to represent the gospel as of more value merely states the way in which men do than all other things, and to impress on actually manage to obtain wealth. He us the duty of sacrificing all that we States a case, where a man would actu- possess in order to obtain it. ally sacrifice his property, and practise 47- 50. The kingdom of heaven is liks diligence and watchfulness, to obtain it. unto a net, &c. This parable does not 164 MATTHEW. [A. D 31 51 Jesus saits. unto them, Have 54 And when he was come intfa e understood all these things? his own country, he taught them ii They say unto him, Yea, Lord. their synagogue, insomuch that they 52 Then said he unto them, were astonished, and said, Whence Therefore every scribe which is in- hath this man this wisdom, and structed unto the kingdom of hea- these mighty works? ven, is like unto a man that is an 55 Is not this the carpenter's son! householder, which bringeth forth Is not his mother called Mary and ut I of his treasure things new and his brethren, James, and Joses, and Id. b Simon, and Judas? 53 And it came to pass, that whee 56 And his sisters, are they no: Jesus had finished these parables, all with us Whence then hath he departed thence. this man all these things? a Pr.10.21. 15.7. 18.4. b Ca.7.13. c Mar.6.1,&c. Lu.4.16,&c. differ in meaning from that of the taroi. as treasury or a place of deposit. ~ NIew The gospel is compared to a net, drag- and old. Things lately acquired, or ging along on the bottom of the lake, things, that had been laid up for a long and collecting all-good and bad. The time. So, said Christ, be. you. This gospel may be expected to do the same. truth,-new or old, which you have gain But in the end of the world, when the ed, keep it not laid up and hid, but bring net is drawn in, the bad will be sepa- it forth, in. due season, and on proper rated from the good: the one will be occasions, to benefit others. Every lost, and the other saved. Our Saviour preacher should be properly instructed. never fails to keep before our minds the Christ for three years gave instructions great truth that there is to be a day of to the apostles; and they who preach judgment, and that there will be a sepa- should be able to understand the gosration of the good and evil. He came pel; to defend it; and to communicate to preach salvation; and it is a remark- its truth to others. Human learning able fact, also, that all the most striking alone is indeed of no value to a minisaccounts of hell, and of the sufferings ter; but all learning that will enable of the damned, are from his lips. How him better to understand the Bible, and does this agree with the representation to communicate its truths, is valuable, of those who say that all will be saved? and should, if possible, be gained. A 51-53. Jesus kindly asked them whe- minister should be lile the father of ather they had understood these things, family: —distributing to the church as it If not, he was still willing to teach them. needs; and out of his treasures bringing le enjoined on them their duty to make forth truth to confirm the feeble, ena proper use of this knowledge, by lighten the ignorant, and guide those in speaking another parable. ~ Every danger of straying away. scribe —instructed unto thle kingdom of 54. Into his own country. That is, heaven. That is, every man that is ac- into Nazareth. Mark, who has also re quainted with the gospel, or with the corded this (ch. vi. 1-6), says that it truth. A scribe was a learned man. took place on the sabbath. It was comAs the disciples had said that they had mon for our Saviour to speak in the understood the truth, he says that it synagogues. Any Jew had a right to should not be unemployed. They should address the people, if called on by the bring it forth in due time, like a house- minister; and our Saviour often availed holder bringing out of his treasury, or himself of the right to instruct the peoplace of deposit, what had been laid up pie, and declare his doctrines. See there at any time, as it was needed. Matt. iv. 23. l Bringethforth. As occasion demands; 55, 56. Is not this the carpenter's 8son as sickness, or calamity, or the wants Mark says, "Is not this the carpenter, 9Fa' his family, or -the poor require. the son of Mary?" Both these expres ~ Treasure. The word treasure here sions would probably be used in the means a place of deposit, not for money course of the conversation; and MIat merely, but for any thing necessary for thew has recorded one, and Mark the the comfort of a family It is the same other. The expression recorded bh x. D. si.] C HAPT E R XI1, IM 1@ 57 And they were offended a in in his own country, and in his own him. But Jesus said unto them, A house. prophet is not without honour, save 58 And he did not many mighty a Is.49.7. 53.3. Jno.6.42. Mark is a strong, perhaps decisive, borhood thought so, and spoke of them proof that he had worked at the busi- as such. ness till he was thirty years of age. 57. They were offended in him. That The people in the neighborhood would is, they took offence at his humble birth; anderstand well the nature of his early and at the indigent circumstances of employments. It is, therefore, almost his family. They were too proud to be certain that this had been his manner of taught by one who, in family connexions, ife. —A useful employment is always they took to be their equal or inferior. honorable. Idleness is the parent of Men always look with envy on those of mischief. Our Saviour, therefore, spent their own rank who advance pretensions lie greatest part of his life in honest, to uncommon wisdom or superior pow iseful industry. Till the age of thirty er. A prophet is not without honor ie did not choose to enter on his great &e. This seems to be a proverbial exNvork; and it was proper before that pression. He advances it as a general rne, that he should set an example to truth. There might be some exceptions the world of honorable, though humble to it, but he was not an exception. industry. Life is not wasted in such Every where else he had been more ho. employments. They are appointed as nored than at home. There they knew ihe lot of man. And in fidelity, in the his family. They had seen his humble relations of life though obscure; in ho- life. They had been his companions. neat industry, however humble; in pa- They were envious of his wisdom, and tient labor, if connected with a life of too proud to be taught by him. A case religion; we may be sure that God will remarkably similar to this occurs in the approve our conduct. It was, moreover, history of the discovery of America. the custom of the Jews to train all their Columbus, a native of Genoa, had by children —even those of wealth and patient study, conceived the idea that learning-to some trade, or manual oc- there was a vast continent which might eupation. Thus Paul was a tellt-maker. be reached by sailing to the west. Of Compare Acts xviii. 3. this his countrymen had no belief. This was an example of great conde- Learned men had long studied the scension and humility. It staggers the science of Geography, and they had faith of many that the Son of God should never imagined that such a continent labor in an occupation so obscure and could exist; and they were indignant lowly.. The infidel sneers at the idea that he, an obscure man, should supthat He that made the worlds should live pose that he " possessed wisdom supethirty years in humble life, as a poor and rior to all the rest of mankind united." unknown mechanic. Yet the same in- It was accordingly a fact, that out of fidel will loudly praise Peter the Great his own country he was obliged to seek of Russia, because he laid aside his im- for patrons of his undertaking; that perial dignity, and entered the British there he received his first honors; and service as a ship-carpenter, that he that to other kingdoms the discoveries might learn the art of building a navy. of the obscure Genoese gave their chief Was the purpose of Peter of more im- wealth and highest splendor. portance than that of the Son of God? 58. Did not many mighty works. MiFt Peter, the heir to the throne of the racles. This implies that he performed Czars, might leave his elevated rank, some miracles. Mark tells us what and descend to a humble employment, they were. He laid his hands on a few and secure by it the applause of the sick folk, and healed them. 1 Because world, why might not the King of kings, of their unbelief. That is, it would for an infinitely higher object? ~ His have been useless to the great purposes brethren, James, &c The fair inter- of his mission to have worked miracles oretation of this passage is, that these there. We are not to suppose that his were the sons and daughters of Joseph power was limited by the belief, or un Vt-i Mary. The peop.e in the neigh- Ibelief, of men. But they were sopre 166 MATTHEW. [A. D works there, because of their un- 3 For Herod had laid hold on belief. John, and bound him, and put kihr CHAPTER XIV. in prison for Herodias' sake, his T that time a Herod the tetrarch brother Philip's wife. heard of the fame of Jesus; 4 For John said unto him, It b is 2 And said unto his servants, not lawful for thee to have her. This is John the Baptist: he is 5 And when he would have put risen from the dead; and therefore him to death, he feared the multi. mighty1 works do shew forth them- tude, because they counted him as selves in him. a c prophet. a Mar.6.14. Lu.9.7,&c. 1 or, are wrought b Le.18.16. 20.21. c c.21.26. Lu.20 6. by him. judiced, so set against him, that they expedition to a remote part of the coun were not in a condition to judge of evi- try. It is to be remembered, also, that dence, and to be convinced. Theyhe was a man of much dissoluteness of would have charged it to derangement, morals; and that he paid little attenor sorcery, or the agency of the devil. tion to the affairs of the people. He Compare John x. 20. It would have might have heard of Jesus before, but been of no use, therefore, in proving to it had not arrested his attention. He them that he was from God, to have did not think it a matter worthy of worked miracles. He did, therefore, much regard. only those things which were the pro- 2. This is John the Baptist. Herod per work of benevolence, and which feared John. His conscience smote him could not easily be charged on the de- for his crimes. He remembered that vil. He gave sufficient proof of his mis- he had wickedly put him to death. He sion, and left them in their chosen un- knew him to be a distinguished prophet; belief, without excuse. It is also true, and he concluded that no other one was in spiritual things, that the unbelief of capable of working such miracles but he a people prevents the influences of the who had been distinguished in his life, Holy Spirit from being sent down to and who had again risen from the dead, bless them. God requires faith. He and entered the dominions of his murhears only the prayers of faith. And derer. The alarm in his court it seems when there is little true belief, and was general. Herod's conscience told prayer is cold and formal, there the himthat thiswasJohn. Othersthought people sleep in spiritual death, and are that it might be the expected Elijah, or unblessed. one of the old prophets. Mark vi. 15 3-5. For Herod had laid hold o. CHAPTER XIV. John, &c. See Mark vi. 17-20. Luke 1. Herod the Tetrarch. See also iii. 19, 20. This Herodias was a grandMark vi. 14-16. Luke ix. 7-9. This daughter of Herod the Great. She was was a son of Herod the Great. Herod first married to Herod Philip, by whom the Great died probably in the first year she had a daughter, Salome, probably after the birth of Christ, and left his the one that danced and pleased Herod. kingdom to his three sons, of whom Josephus says that this marriage of Hethis IHerod Antipas was one. He ruled rod Antipas with Herodias took place over Galilee and Perea. See Note, while he was on a journey to Rome, Matt. ii. 15. The title tetrarch literally He stopped at his brother's; fell in love denotes one who rules over a fourth with his wife; agreed to put away his part of any country. In a remote sig- own wife, the daughter of Aretas, king nification, it means one who rules over of Petraea; and Herodias agreed to a third, or even a half of a nation. leave her own husband, and live with'F Heard of the fame of Jesus. Jesus him. They were living, therefore, in had then been a considerable time en- adultery; and John in faithfulneai, gaged in the work of the ministry, and though at the risk of his life, had reit may seem remarkable that he had proved them for their crimes. Herod not before heard of him. Herod might was guilty of two criles in ihis act: aavet however been absent on some Ist. Ot adultery, as sle was the wife A.D. 31.J CHAPTER XIV. 161 6 But when Herod's birthday ed of her mother, said, Givu. me was kept, the daughter of Herodias here John Baptist's Ltead in a darced 1 before them, and pleased charger. Herod. 9 And the king was sorry: b ne 7 Whereupon he promised with vertheless, for the oath'sc sake, and an oath to give her whatsoever she them which sat with him at meat, would ask. he commanded it to be given her. 8 And she, oeing before instruct1 in the midst. a Pr.29.10. b Ju.11.31,35. Da.6.14-1I& c Ju.21.1. 1 Sa.14.28. 25.22. Ec.5.2. of another man. 2d. Of incest, at. she ther. Not before she danced, but afterwas a near relation, and such marriages wards; and before she made the rewere expressly forbidden. Lev. xviii. quest of Herod. See Mark vi. 24. The 6. only appearance of what was right in 6-13. See also Mark vi. 21-29. the whole transaction was her honoring But when ilerod's birthday was come. her mother, by consulting her; and in Kings were accustomed to observe the this she only intended to accomplish the day of their birth with much pomp, and purposes of wickedness more effectu. commonly also by giving a feast to ally. IT In a charger. The original their principal nobility. See Gen. xl. word means a large platter, on which 20. Mark adds, that this birthday was food is placed. We should have sup. kept by making a supper to his "lords, posed that she would have been struck high captains, and chief estates in Gali- with abhorrence at such a direction. lee." That is, to the chief men in But she seems to have been gratified. office. High captains means, in the John, by his faithfulness, had offended original, commanders of thousands, or the whole family; and here was ample of a division of a thousand men. T The opportunity for an adulterous mother daughter of Ilerodias. That is, Salome, and,dissolute child to gratify their re her dauglhter by her former husband. sentment. It was customar.y then foi This was a violation of all the rules of princes to require the heads of persons modesty and propriety. One great ordered for execution to be brought tc principle of all eastern nations is to them. For this there were two rea. keep their females from public view. sons: 1st. To gratify their resentment For this purpose they are confined in a -to feast their eyes on the proof that particular part of the house, called the their enemy was dead; and, 2d. To harem. See Note, Matt. ix. 1-8. If ascertain the fact that the sentence had they appear in public, it is always with been executed. There is a similar in a veil, so closely drawn that their faces stance in Roman history of a woman cannot be seen. No modest woman requiring the head of an enemy to be would have appeared in this manner brought to her. Agrippina, the mothei before the court; and it is probable, of Nero, who was afterwards emperor, therefore, that she partook of the dis- sent an officer to put to death Lollia colute principles of her mother. It is Paulina, who had been her rival for the also probable that the dance was one imperial dignity. When Lollia's head well known in Greece, the lascivious was brought to her, not knowing it al and wanton dance of the lonics. first, she examined it with her owe 7. He promised with an oath. This hands, till she perceived some particu. was a foolish and wicked oath. To lar feature by which the lady was dis please a wanton girl, the monarch call- tinguished.* ed the eternal God to witness his will- 9. And the king was sorry. There.ngness to give her half his kingdom. might have been several reasons for It seems also that he was willing to this: 1st. Herod had a high respect for shed the holiest blood it contained. John, and feared him. He knew that An oath like this it was not lawful to he was a holy man, and had " observed make, and it should have been broken. him," tlat is, regarced him with re. See verse 9. -... - 8. Being before instructed of her mo- * Lardney's Credibility, Part L nobk i. o. i He6P MATTHEW. [A. D. 31 13i And he sent and 3eheaded a charger, and given to the damsel lohn in the prison. and she brought it to her mother. 11 And his head was b:ought in 12 And his disciples care ant spect and veneration. He had done world, and against the laws of his some things il obedience to John's country, seeks by deadly aim to murprecepts. Mark vi. 20. 2d. John was der another, merely to gratify his dis. in high repute among the people, and i solute companions. And this is the Herod might have been afraid that his law of honor! This is the secret of murder might excite commotion. 3d. duelling! This the source of that re. Herod, though a wicked man, does not morse that settles in awful blackness. appear to have been insensible to some and that thunders damnation aroun. of the common principles of human the duellist in his dying hours! I; nature. Here was a great and most should be added, this is the source of manifest crime proposed; no less than all yeiuthful guilt. We are led along the murder of an acknowledged prophet by others. We have not firnness of the Lord. It was deliberate. Itwas enough to follow the teachings of a to gratify the malice of a wicked wo- father, and of the law of God. Young man. It was the price of a few mo- men are afraid of being called mean. and ments' entertainment. His conscience, cowardly, by the wicked; and they though in feeble and dying accents, often sink low in vice, never to rise checked him. He would have prefer- again. ~T At meat. That is, at supper. red a request not so manifestly wicked, The word meat, at the time the Bible and that would not have involved him was translated, meant provisions of all in so much difficulty. ~I For the oath's kinds. It is now restricted to flesh, sake. Herod felt that he was bound and does not convey a full idea of the by this oath. But he was not. The original. oath should not have been taken. But 10. And he sent and beheaded him. being taken, he could not be bound by For the sake of these wicked men, it. No oath could justify a man in the bloody offering-the head of the committing murder. The true princi- slaughtered prophet-was brought and ple is, that Herod was bound by a prior given as the reward to the daughter obligation, by the law of God, not to and mother. What an offtering to a commit murder; and no act of his, be woman! Josephus says of her that It an oath, or any thing else, could free "she was a woman full of ambition him from the obligatiou. ~l And them and envy, having a mighty influence which sat with him at meat. This was on Herod, and able to persuade him tc the strongest reason why Herod mur- things he was not at all inclined to." dered John. He had not firmness This is one of the many proofs that we enough to obey the law of God, and have that the evangelists drew charac to follow the dictates of conscience, ters according to truth. ig'ainst the opinions of wicked men. 12. And his disciples, &c. The head fe was afraid of the charge of cowar- was with Herodias. The body, with dice, and want of spirit; afraid of ridi- pious care, they buried. ~ And went lile, and the contempt of the wicked. and told Jesus. This was done probaThis is the principle of the laws of bly for the following reasons: 1st. It honor. This the foundation of duelling. was an important event, and one parIt is not so much for his own sake that ticularly connected with the work of one mall murders another in a duel, for Jesus. John was the forerunner; and the offence is often a mere trifle. It is it was important that he should be a word, or look, that never would injure made acquainted with his death. 2d. It nhim. It is because the men of honor, is not unreasonable to suppose that in as they call themselves, his compa- their affliction they came to him for aions, would consider him a coward, consolation; nor is it improper In out.nd laugh at him. Those companions affliction to follow their example, and may be unprincipled contemners of the go and tell Jesus. 3d. Their master laws of God and man. And yet the had been, slain by a cruel king; Jesus duellist, against his own conscience, was engaged in the same cause; and against the laws of God, against the they probably supposed that he was in good opinhion of the vi tuous part of the danger. They thersfore caree to warn 4. D. 31.J CHAPTER XLV. 109 took up the body, and buried'it, moved with compassion d toward and went and told Jesus. them, and he healed their sick. 13 When Jesus heard of it, he b 15 And when it was evening, his departed thence by ship into a de- disciples came to him, saying, This sert place apart: and when the peo- is a desert place, and the time is pie had heard thereof, they followed now past; send the multitude away, him on foot out of the cities. that they may go into the villages, 14 And Jesus went forth, and c and buy themselves victuals. saw a great multitude, and was 16 But Jesus said unto them, a Ac.8.2. b c.10.23. 12.15. Mar.6.32,&c. d He.4.15. Lu.9.10,&c.iJo.G.1,2,&c. c c.9.36. 15.32,&c. aim of it, and he (v. 13.) sought a place him who preached the gospel to the of safety. poor (Matt. xi. 5.); and who was thus 13-21. A full narrative of the feed- the good shepherd. John x. 14. mg the five thousand is given in each 15. The time is now past. That is, of the other evangelists; in Mark vi. the day is passing away; it is near 32-44; in Luke ix. 10-17; in John night; and it is proper to make some vi. 1-14. provision for the temporal wants of so 13. And when Jesus heard of it, he many. Perhaps it may mean, it was departed. He went to a place of safety. past the usual time for refreshment. He never threw himself unnecessarily 16. Jesus said-They need not depart; into danger. It was proper that he give ye them to eat. John adds, that should secure his life, till the time previous to this, Jesus had addressed should come when it would be proper Philip, and asked, Whence shall we for him to die. ~ By a ship into a desert buy bread that these may eat? This place. That is, he crossed the sea of he said to prove him; that is, to try his Galilee. He went to the country east faith; to test the confidence of Philip of the sea, into a place little inhabited. in himself. Philip, it seems, had not Lule says (ix. 10.) he went to a place the kind of confidence which he ought calledBethsaida. See Note, Matt.xi.21. to have had. He immediately begav A desert place means a place little culti- to think of their ability to purchase food vated, where there were few or no in- for them. Two hundred pennyworth habitants. On the east of the sea of of bread, said he, would not be enough. Galilee there was a large.tract of coun- In the original it is two hundred denarii. try of this description-rough, unculti- These were Roman coins, amounting vated, and chiefly used to pasture locks. to about fourteen cents each. The 14. TWas moved with compassion. whole two hundred, therefore, would That is, pitied them. Mark (vi. 34.) have been equal to about twenty-eight says he was moved with compassion dollars. In the view of Philip, this was because they were as sheep having no a great sum; a sum which twelve poor shepherd. A shepherd is one who takes fishermen were by no means able to -are of a flock. It was his duty to feed provide. It was this fact, and not any., to defend it from wolves and other unwillingness to provide for them, wild beasts; to take care of the young which led the disciples to request that and feeble; to lead it by green pastures they should be sent into the villages and still waters. Ps. xxiii. In eastern around, in order to obtain food: Jesus countries this was a principal employ- knew how much they, had, and he rement of the inhabitants. When Christ quired of them, as he does of all, unsays the people were as sheep without plicit faith, and told them to give them a shepherd, he means that they had no to eat. He requires us to do what he teachers and guides who cared for them, commands; and we need not doubt and took pains to instruct them. The that he will give us strength to accomr scribes and Pharisees were haughty and plish it. proud, and cared little for the commot 17. WTe have here but five loaves, &c. people; and when they did attempt to These loaves were in the possession of teach them, they led them astray. They a lad, or young man, who was with therefore came in great multitudes to them, and were made of barley. John 15 17C MATTHEW. [. D. 31 They need not depart; give ye them he blessed, and brake; and gave to eat. the loaves to his disciples, and the 17 And they say unto him, We disciples to the multitude. have here but five loaves, and two 20 And they did all eat, and were fishes. filled:: and they took up of the frag. 18 He said,Bring them hither to ments that remained twelve baskets me. full. 19 And he commanded the mul- 21 And they that had eaten were titude to sit down on the grass; and about five thousand men, beside wot took the five loaves and the two men and children. fishes, and, looking up to heaven, a 2 Ki.4.1-7. vi. 9. It is possible that this lad was preserved by their writers, the Talnmad. one in attendance on the apostles to ists. It is this: " Blessed be thou, O carry their food; but it is most proba- Lord, our God, the King of the world, ble he was one who had provision to who hast produced this food and this sell among the multitude. Barley was drink, from the earth and the vine." a cheap kind of food, scarcely one-third ~ And brake. The loaves of bread, the value of wheat, and was much used among the Jews, were made thin and by poor people. A considerable part brittle, and were therefore broken and of the food of the people in that region not cut. was rprobably fish, as they lived on the 20. And they did all eat, and were borders of a lake that abounded in fish. filed. This was an undoubted miracle. 19. And he commanded the multitude The quantity must have been greatly to sit down. In the original it is to re- increased, to have supplied so many. dine on the grass, or to lie as they did He that could increase that small quan. at their meals. The Jews never sat, tity so much, had the power of creation; as we do at meals, but reclined., or lay and he that could do that, could create at length. See Note, Matt. xxiii. 6. the world out of nothing, and had no Mark and Luke add, that they reclined less than divine power. ~ Twelve ba-. in companies, by hundreds and by fifties. kets full. The size of these baskets is ~ And looking up to heaven, he blessed. unknown. They were probably such Luke adds, he blessed them; that is, as travellers carried their provisions in. the loaves. The word to bless, means They were used commonly by the Jews often to give thanks; sometimes to in their journeys. In travelling among pray for a blessing; that is, to pray for the Gentiles, or Samaritans, a Jew the divine favor and friendship; to pray could expect little hospitality. There that what we do may meet his appro- were not, as now, public houses for the uation. In seeking a blessing on our entertainment of strangers. At great food it means, to pray that it may be distances' here were caravansaries, but made nourishing to our bodies; that they were intended chiefly for lodging we may have proper gratitude to God, places for the night, and not to provide the giver, for providing for our wants; food for travellers. Hence in journeyand that we may remember the Crea- ing among strangers, or in deserts, they tor, while we partake the bounties of carried baskets of provisions; and this his providence. Our Saviour always is the reason why they were furnished sought a blessing on his food. In this with them here. It is probable that he was an example for us. What he each of the apostles had one, and they did, we should do. It is right thus to were all filled. John (vi. 12.) says thaW seek the blessing of God. He provides Jesus directed them to gather up these fir us; he daily opens his hand, and fragments, that nothing be lost: —an ratisfieth our wants; and it is proper example of economy. God creates al that we should render suitable acknow- food; it has, therefore, a kind of sacred iedigemcnts for his goodness. ness; it is all needed by some person The custom, among the Jews, was or other, and none should be lost. unliversal. The form of prayer which 21. Five thousand men, besides, &c. thily used in the time of Christ has been Probably the number might have beeu A. D. 31.] CHAPTER XIV. 17) 22 And straightway Jesus con- the evening was come, he was there strained his disciples to get into a alone. ship, and to go before him unto the 24 But the ship was now in the other side, while he sent the multi- midst of the sea, tossed with waves tudes away. for the wind was contrary. 23 And when he had sent the 25 And in the fourth watch of multitudes away, he a went up into the night Jesus went unto them, a mountain apart to pray: and when walking on the sea. a Mar.6.46. en thousand. To feed so many was and all honors sink to nothing, is round an act of great benevolence, and a stu- about us; and to ask him to keep us pendous miracle. The effect was such from pride and vainglory. as might be expected. John says (vi. 24. But the ship was now in the midst 14.) that they were convinced by it that of the sea. John says they had sailed he was that Prophet that should come'about twenty-five or thirty furlongs. into tlhe world; that is, the Messiah. About seven and a half Jewish furlongs 22, 23. And straightway Jesus con- made a mile; so that the distance they strained, &c. See Mark vi. 45-56. had sailed was not more than about four John vi. 15-21. The word straight. miles. At no place was the sea of Tiberiway means immediately; that is, as as more than ten miles in breadth, so that soon as the fragments were gathered they were literally in the midst of the sea. up. To constrain, means to compel. It 25. And in the fourth watch of the here means to command. There was night. The Jews anciently divided the no need of compulsion. They were at night into three divisions of four hours this time on the east side of the lake of each. The first of these watches is Gennesareth. He directed them to get mentioned in Lam. ii. 19; the middle into a ship, and cross over to the other watch in Judges vii. 19; and the mornside; that is, to Capernaum. Mark ing watch in Exod. xiv. 24. In the adds, that he sent them to Bethsaida. time of our Saviour they divided the. vi. 45. Bethsaida was situated at the night into four watches; the fourth place where the Jordan empties into having been introduced by the Romans. the lake, on the east side of the river. These watches consisted of three hours It is probable that he directed them to each. The first commenced at six, and go in a ship or boat to Bethsaida, and continued till nine; the second fiom remain there till he should dismiss the nine to twelve; the third from twelve people, and that he would meet them to three; and the fourth from three to there, and with them cross the lake. six. The first was called evening; the The effect of the miracle on the multi- second midnight; the third cock-crowtudes was so great (John vi. 15.) that ing; the fourth morning. Mark xiii. they believed him to be th;t prophet 35. It is probable that the term watch which should come into the world; was given to each of these divisions. that is, the Messiah, the king that they from the practice of placing sentinels nad expected, and they were about to around the camp in time ofwar, or in take him by force and make him a king. cities, to watch or guard the camp or To avoid this, Jesus got away from city; and that they were at first relieved them as privately as possible. He went three times in the night, but under the into a solitary mountain alone. In view Romansfour times. It was in the last of the temptation-when human honors of these watches, or between three and were offered to him, and almostforced six in the morning, that Jesus appeared upon him —he retired for private prayer; to the disciples. So that he had spent -an example for all who are pressed most of the night alone on the moun with human honors and applause. No- tain in prayer. ~ TWallking en the sea. thing is better to keep the mind hum- A manifest and wonderful miracle. It ble and unambitious, than to seek some was a boisterous sea. It was in a dark Lonely place; to shut out the world, night. The little boat was f5 ux o, five with all its honors; to realize that the miles from the shore, tossed iy'he bil great God, before whom all creatures lows. 1.72 MATTHEW, [A. 1. 35 26 And a when the iiscipl3s saw little faith, wnerefoie didst tlicu him walking on the sea, they were doubt g troubled. b saying, It is a spirit; and 32 And when they were come tiey cried out for fear. into the ship, the wind ceased. h 27 But straightway Jesus Ipake 33 Then they that were in the unto them, saying, Be C of good ship came and worshipped irm, cheer; it is I; be not afraid. saying, Of a truth thou art the l8on 28 And Peter answered him and of God.' Paid, Lord, if it d be thou, bid me 34 And j when they were gilne come unto thee on the water. over, they came into the land of 29 And he said, Come. And Gennesaret. when Peter was come down out of 35 And when the men of thlt the ship, he walked on the water, place, had knowledge of him, they to go to Jesus. sent out into all that country round 30 But when he saw the wind 1 about, and brought unto him all boisterous, he was afraid; and be- that were diseased; ginning to sink, he cried, saying, 36 And besought him that they Lord, save me! e might only touch the hem k of his 21 And immediately f Jesus gaiment: and as many I as touched stretched forth his hand, and caught were made perfectly whole. him, and said unto him, 0 thou of a ob9.8. -Jno.6.19.. bLu.24.37. c Ac. g Ja.l.6. i Ps.107.29. i Da.3.25. Lu.4.41 3.11 d Ph.4.13. 1 or, strong. e Ps.69.1, Jno.1.49.6.69. 11.27. Ac.8.37. Ro.I.4. jMail 2. L^-%57. f Is.63.12. 6.53. c Nu.15.38. c.9.20. Mar.3.10. Lu.6.19 Ac.19.12. I Jno.6.37. 26. They were troubled. They were of God was with them. They came, afraid. The sight was remarkable. It therefore, and worshipped him, ac was sufficient to awe them. In the knowledgin him to be the Son of God dark night, amidst the tumultuous bil- That is, they gave him homage, ol lows, appeared the form of a man. honored him as the Son of God. They thought it was a spirit: an appa- 34-36. Land of Gennesc.set. Thia rition. It was a common belief among region was in Galilee, on the west side the ancients that the spirits of men after of the sea of Tiberias; and in this land death frequently appeared to the living. was situated Capernaum, to which he 28-31. And Peter answered, &c. had directed his disciples to go.. The Here is an instance of the characteristic hem of his garment. That is, the fringe Y,rdor and rashness of Peter. He had or border on the outer garment. Note, less real faith than he supposed: more Matt. ix. 20. ardor than his faith would justify: he RE.MARKS. was rash, headlong, incautious, really 1st. We learn from this chapter the attached to Jesus, but still easily daunt- power of conscience. Vs. 1-4. Hi ed, and prone to fall. He was afraid, rod's guilt was the only reason why Ik therefore, when in danger, and, sinking, thought John the Baptist had risen. cried again for help. Thus he was suf- At another time he would altogetber fered to learn his own character, and have disbelieved it. Consciousness of his dependence on Jesus:-a lesson guilt will at some period infallibly torwhich all Christians are permitted to ment a man. learn by dear-bought experience. 2d. The duty of faithfulness. Ver. 32. And when they were come into the 4. John reproved Herod at, the hazard thip, the wind ceased. Here was a new of his life. And he (ied for it. But proof of the power of Jesus. He that he had the approbation of conscience as power over winds and waves has and of God. So will all who do their a._ power. John adds (vi. 21) that the duty. Here was an example of fideli nhip was immediately at tLe land whith- ty to all ministers of religion. ThTey tr they went;-another proof, amidst are not to fear the face of man, howtmisi coil vtiopr of wonoers, FhEt the.Son ever ich, or mighty, or wivsed, A. D. 31.] CHAPTER XIV. 173 3d. The rignteous will command the with evil consequences Vs. 6-11: respect of the wicked. Herod was a The dancing of a gay and profligate girl Ticked man, but he respected John, was the means of the death or one of and feared him. Mark vi. 20. The the holiest of men. Dancing, balls wicked profess to despise religion, and parties, and theatres, are by many many really do. But their consciences thought innocent. But they are a pr-o tell them that religion is a good thing, fitless waste of time. They lead to for. In tines of trial they will sooner trust getfulness of God. They nourish pas Christians than others. In sickness sion and sensual desires. They often and death they are often glad to see lead to the seduction and ruin of the them, and hear them pray, and desire innocent. They are unfit for dying the comfort which they have; and, like creatures. From the very midst of Balaam, say, " Let me die the death such scenes, the gay may go to the bat of the righteous." Num. xxiii. 10. No of God. How poor a preparation to person, young or old, is ever the less die! How dreadful the judgment-seat really esteemed for being a Christian. to such! 4th. Men are often restrained from 8th. Jesus will take care of the poor. great sins, by mere selfish motives- Vs. 14-21. He regarded the temporal as Herod was-by the love of populari- as well as the spiritual wants of the peoty. Ver. 5. Herod would have put pie. Rather than see them suffer, he John to death long before, had it not worked a miracle to feed them. So ra been that he feared the people. His ther than see us suffer, God is daily constantly desiring to do it was a kind doing what man cannot do. He causes of prolonged murder. God will hold the grain to grow; he fills the land, and men guilty for desiring to do evil; and seas, and air, with living creatures; will not justify them, if they are re- nay, he provides, in desert places, for strained, not by the fear of him, but by the support of man. How soon would the fear of men. all men and beasts die, if he did not pu: 5th. We see the effect of what is forth continued power and goodness for called the principle of honor. Ver. 9. the supply of our wants! It was in obedience to this, that Herod 9th. It is the duty of Christians to be committed murder. This is the prin- solicitous about the temporal wants of ciple of duelling and war. No princi- the poor. Ver. 15. They are with us. pie is so foolish and wicked. The great By regarding them, and providing for mass of men disapprove it. The wise them, we have an opportunity of show and good have always disapproved of it. ing our attachment to Christ, and oui This principle of honor is often the resemblance to God, who continually mere love of revenge. It is often the does good. fear of being laughed at. It produces' 10th. A blessing should be sought il. evil. God cannot and will not love it. our enjoyments. Ver. 19. It is always The way to prevent duels and murders right to imitate Christ. It is right to is to restrain the passions, and cultivate acknowledge our dependence on God, a spirit of meekness and forgiveness and in the midst of mercies to pray that when young; that is, to come early we may not forget the Giver. under the full influence of the gospel.. 11th. We see the duty of economy. 6th. Men should be cautious about The Saviour, who had power to create promises, arid especially about oaths. worlds by a word, yet commanded to Herod made a foolish promise, and con- take up the fragments, that nothing firmed it by a wicked oath. Ver. 9. might be lost. John vi. 12. Nothing Promises should not be made without that God has created, and given to us, knowing what is promised, and without should be wasted. knowing that it will be right to perform 12th. It is proper to make preparatios them. Oaths are always wicked, ex- for private prayer. Jesus sent the peo cept when made before a magistrate, ple away, that he might be alone. Vs and on occasions of real magnitude. 22, 23. So Christians should take pains The practice of profane and common that they may have time and places tbl swearing, like that of Herod, is always retirement. A grove, or a mountain, foolish and wicked, and sooner or later was the place where our Saviour sought will bring men into difficulty. to pray: and there too may we and lid 7th. Amusements are often attended worshir God. 15* L74 MATTHEW. [A.D. 31 CHAPTER XV. 2 Why do thy disciples transTIIEN a came to Jesus Scribes gress the tradition of the elders 1 and Pharisees, which were of for they wash net their hards when Jerusalem, saying, they eat bread. a Mar.7.1,&c. 13th. In time of temptation, of pros- 22d. It is proper to render homage to perity, and honour, it is right to devote Jesus; and to worship him as the Son much time to secret prayer. Jesus, of God. Ver. 33. when the people were about to make 23d. We should be desirous that all him a king, retired to the mountain, about us should partake of the benefits and continued there till three o'clock in that Christ confers. When we knuow the mlorning. John vi. 15. him, and have tested his goodness, we 14th. When Christ commands us to should take pains that all around us do a thing, we should do it. Ver. 22. may also be brought to him, and be Even if it should expose us to danger, saved Ver. 35. it should be done. 24tl.. Jesus only can make us per 15th. In times of danger and distress, fectly whole. No other being can save Jesus will see us, and will come to our us. He that could heal the body, can relief. Vs. 25, 26. Even in the tern- save the soul. A word can save us. pest that howls, or on the waves of af- With what earnestness ought we to fiction that beat around us, he will plead with him that we may obtain his come, and we shall be safe. saving grace! Ver. 36. 16th. We should never be afraid of him. We should always have goodCHAPTER XV. cheer when we see him. Ver; 27. When 1-9. See also Mark vii. 1-9. ~r Then he says, "It is I," he also says, "be came to Jesus, &c. Mark says, that they not afraid." He can still the waves, saw the disciples of Jesus eating with and conduct us safely to the port which hands unwashed. we seek. 2. Transgress the tradition of the 17th. Nothing is too difficult for us, elders. The word elders means literally when we act under the command of old men. It here means the ancients, Christ. Peter at his command leaves or their ancestors. Tradition means the ship, and walks on the billows. something handed down from one to Ver. 29. another by memory: some precept or 18th. Christ sometimes leaves his custom not commanded in the written people to sec their weakness and their law, but which they held themselves need of strength.'Without his continued bound to observe. The Jews supposed aid, they would sink. Peter had no that when Moses was on mount Sinai, strength of his own to walk on the deep; two sets of laws were delivered to him: and Christ suffered him to see his de- one, they said, was recorded, and is that pendence. Ver. 30. contained in the Old Testament; the 19th. The eye, in difficulty, should other was handed down from father to be fixed on Christ. As soon as Peter son, and kept uncorrupted to their day. began to look at the waves and winds, They believed that Moses before he rather than Christ, he began to sink. died delivered this law to Joshua; he to ~er. 30. True courage, in difficulties, the judges; they to the prophets; so consists not in confidence in ourselves, that it was kept pure, till it was recordbut in confidence in Jesus, the Almighty ed in the Talmuds. In these books Saviour and Friend. these pretended laws are now contained. 20th. Prayer may be instantly an- They are exceedingly numerous, and swered. When we are in immediate very trifling. They are, however, redanger, and offer a prayer of faith, we garded by the Jews as more important may expect immediate aid. Ver. 31. than either Moses or the prophets. One 21st. Pride cones before a fall. Peter point in which the Pharisees differed was self-confident and proud, and he from the Sadducees was, in holding to fell. His confidence and rashness were these traditions. It seems, however, the ve y means of sho'ving the weak- that in the particular traditions here tess of his faith. Ver. 31. mentioned. all the J tws combined. &. D 31.] CHAPTER XV. 175 3 But he answered and said unto 5 But ye say, Whosoever shall them, Why do ye also transgress say to his father or his mother, It is the commandment of God by your a gift, by whatsoever thou mightest tradition T a be profited by me; 4 For God commanded, saying, 6 And honour not d his father ot b Honour thy 4nther and mother: his mother, he shall be f-ee. Thus and, He c that curseth father or have ye made the commandment mother, let him die the death. of God of none effect by your tray dition. a Col 2.8,23. Tit.1.14. b Ex.20.12. De.5. d De.27.16. 16. c Ex.21.17. Le.20.9. The Pharisees, and all the Jews, ex- phrase, the same as saying, let him sure cept they wash their hands oft, eat not. ly die. The Jewish law punishes this Mark vii. 3. Mark has also added that crime with death. This duty of honorthis custom of washing extended not ing and obeying a parent, was what merely to their hands before eating, but Christ said they had violated by their in coming fi-om the marlet; and also to traditions. He proceeds to state the pots, and cups, and brazen vessels and way in which it was done. tables. Mark vii. 3, 4. They did this 5. It is a gift. In Mark it is corban. professedly for the sake of cleanliness. The word corban is a Hebrew word, deSo far it was well. But they made it a noting a gift. It here means a thing matter of superstition. They regarded dedicated to the service of God, and, deternal purity as of much more import- therefore, not to be appropriated to any ance than the purity of the heart. They other use. The Jews were in the habit had many foolish rules about it: as, the of making such dedications. They de quantity of water that was to be used; voted their property to him, for sacred the way in which it should be applied; uses, as they pleased. In doing this, the number of times it should be they used the word corban, or some changed; the number of those that similar word; saying this thing is cormight wash at a time, &c. These fool- ban, i. e., is a gift to God, or is sacred:sh rules our Saviour did not think it to him. The law required that when a proper to regard; and this was the rea- dedication of this kind was made, it son why they found fault with him. should be fulfilled. "Vow and pay 3. But he answered, &c. They ac- unto the Lord, your God." Ps. lxxvi. >used him of violating their traditions, 11. See Deut. xxiii. 21. The law of God as though they were obligatory. In his required that a son should honor his paanswer he implied that they were not rent; i. e., among other things provide bound to obey their traditions. They for his wants when he was old, and in were invented by men. He said also distress. Yet the Jewish teachers said that those traditions could:not be bind- that it was more important for a man to ing, as they violated the commandments dedicate his property to God, than to of God. He proceeds to specify a case providefor the wants of his parent. If where their tradition made void one of he had once devoted his property-once the plain laws of God. And if that was said it was corban, or a gift to Godtheir character, then they could not it could not be appropriated even to the blame him for not regarding them. support of a parent. If a parent was 4. For God cormdnded, &c. That needy, and poor, and if he should apply is, in the fifth commandment (Ex. xx. to a son for assistance, and the son 12); and in Ex. xxi. 17. To honor, is should reply, though in anger,' It is to obey, to reverence, to speak kindly devoted to God-this property which to, to speak and think well of. To you need, and by which you might be rcwse, is to disobey, to treat with irre- profitedby me, is corban, I give to God,' verence, to swear at, to speak ill of, to -the Jews said the property could not think evil of in the heart, to meditate be recalled, and the son was not under or do any ev. to a parent. All this is obligation to aid a parent with it. lie included in.te original word. i Let had done a more important thing, in;siss die the leath. This is a Hebrew giving it to God. The son was free. 176 MATTHEW. lA. D. 31 7 Ye hypocrites! wel did Esaias 9 But in vain they dc worship [ rophesy of you, saying, me, teaching for doctrines I the corn 8 This a people draweth nigh mandments of men. unto me with their mouth, and 10 And he called the multitude, hoc:ureth me with their lips: but and said unto them, Hear, and un their heart is far from me. derstand: a Is.29.13. b Col.2.22 They would not suffer him to do any our duty to parents and relations; where thing for his father after that. Thus it was done to get rid of the duty of he might in a moment free himself from aiding them; and where it was done,he obligation to obey his father or out of a malignant and rebellious spirit mother. In a sense somewhat similar with the semblance of piety, to get cleal to this the chiefs and priests of the Sand- of doing to them what: God required. wich Islands had the power of devoting 7. Ye hypocrites! See Note, Matt any thing to the service of the gods, by vii. 5. Hypocrisy is the concealmen saying that it was tabu, or tabued. That of some base principle under the pre is, that it became consecrated to the tence of religion. Never was there s service of religion; and no matter who clearer instance of it than this-an at had been the owner, it could then be tempt to get rid of the duty of providing appropriated to no other use. In this for needy parents under an appearance way they had complete power over all of piety towards God. F Esaias. That the possessions of the people, and could is, Isaiah. This prophecy is found in appropriate them to their own use under Isa. xxix. 13. ~ Prophesy of ou. Thay the pretence of devoting them to reli- is, he spoke of the people of his daygion. They thus deprived the people of of the Jews, as Jews-in terms that their prnoprty under the plea that it was apply to the whole people. He properconsecra! d to the gods; the Jewish ly characterized the nation in calling son deprived his parents of a support them hypocrites. The words are apunder the plea that the property was plicable to the nation at all times, and devoted to the service of religion. The they apply, therefore, to you. Iie did principle was the same; and both sys- not mean particularly to speak of the tems were equally a violation of the nation in the time of Christ; but he rights of others. spoke of them as having a national cha Besides,the law said that a man should racter of hypocrisy. See also Isa. i. 4. die that cursed his father; i. e., that re- 8. Draweth nigh unto me with their fused to obey him, or to provide for him, mouth, &c. That is, they are regular or spoke in anger to him. Yet the Jews in the forms of worship. They are said, that though in anger, and in real strict in ceremonial observances, and spite and hatred, a son said to his father, keep the law outwardly; but God re.' all that I have which could profit you, quires the heart, and that they have not I have given to God,' he should be free rendered. from blame. Thus the whole law was 9. In vain do they worship me. That made void, or of no use, by what ap- is, their attempts to worship are vain, peared to have the appearance of piety. or are not real worship-they are mere No man according to their views, was forms. ~ Teaching for doctrines, &c. bound to obey the fifth commandment, and The word doctrines, here, means, the support an aged and needy parent, if requirements of religion-things to be eitherfrom superstition or spite he chose believed and practised in religion. God to give his property to God, that is, to only has a right to declare what shall some religious use. be done in his service; but they held Our Saviourdid not meanto condemn their traditions to be superior to the the practice of giving to God, or to re- written word of God, and taught them Igious and charitable duties. This the as doctrines binding the conscience. maw and the gospel equally required. 10-14. See also Mark vii. 15-17 He commended even a poor widow that And he called the multitude. In oppogave all her living. Mark xii, 44. But sition to the doctrines of the Pharisees, he meant to condemn the practice of the Saviour took occasion to sh.)w the giving to God, where it interfered with that the great source of pollution wag A. D. 31.] CHAPTER XV. 171 11 Not a that which goeth into Father hath not planted, shall be the mouth defileth a man; but that rooted up. which cometh out of the mouth, 14 Let them alone: they: be this defileth a man. blind leaders of the blind. Ard if 12 Than came his disciples, and the blind lead the blind, bath shall said unto him, Knowest thou that fall into the ditch. ne Pharisees were offended, after 15 Then answered Peter, and they heard this saying 1 said unto him, Declare unto us thif 13 But he answered and said, parable. Cre-y plant b which my heavenly a Ac.10.1l. Ro.14.14,20. 1 Tim.4.4. Tit. c c.22.le. Lu.6.39 3.15. b Jno.15.2,6. the heart. They supposed that external pected. They were blind; they wcie things chiefly defiled a man. On this in some respects sincere. They ars &rll their doctrines about purification greatly attached to thcir traditions, rand were founded. This opinion of the you are iot to wonder or interfere wi].n Jews it was of great importance to cor- they are.ndignant. They lead al'o X ha' rect. He took occasion, therefore, to blind. They nave a vast influence ovel direct the people to the true source of the multitude, and it is to be expected defilement-their own hearts. He par- that they will be enraged at any doc ticularly directed them to it as of im- trines that go to lessen their authority portance:-Hear and understand! or influence. By commanding them 11. Not that which goeth into the to let them alone, he does not mean to mouth, &c. The discipleswere charged suffer them to remain in error, without with being sinners for transgressing the any attempt to refute or correct themtradition of the elders, in eating with for this he was doing then; but he unwashed hands. Christ replies that meant to charge his disciples not to what they should eat could not render mind them, dr to regard their opposition. them sinners. The man, the moral It was to be expected. ~ If the blind agent, the soul, could not be polluted lead the blind, &c. This was a plain by any thing that was eaten. What proposition. A blind man, attempting proceeds from the man himself, from to conduct blind men, would fall into his heart, would defile him. ~ Defiieth. every ditch that was in the way. So To pollute, corrupt, to render sinful. with religious teachers. If these Pha 12. The Pharisees were offended. risees, themselves ignorant and blind They were so zealous of their tradi- should be suffered to lead the ignorant tions that they could not endure that multitude, both would be destroyed, their absurdities should be exposed. This was another reason for confuting 13. Every plant, &c. Religious doc- their errors, or for rooting up the plante trine is not unaptly compared to a plant. which God had not planted. He wishSee 1 Cor. iii. 6-8. It is planted in ed, by doing it, to save the deluded the mind for the purpose of producing multitude. fruit in the life, or conduct. Jesus here God often suffers one man to lead says that all those doctrines, of which many to ruin. A rich and profligate his Father was not the Author, must man, an infidel, a man of learning, a be rooted up, or corrected. The false politician, or a teacher, is allowed to doctrines of the Pharisees, therefore, sweep multitudes to ruin. This is not must be attacked; and it was no won- unjust, for those who are led are not der if they were indignant. It could compelled to follow such men. They not be helped. It was his duty to at- are free in choosing such leaders, and ltak them. He was not surprised that they are answerable for being led to they were enraged. But notwithstand- r in. ing their opposition, their doctrines 15-20. See also Mark vii. 17-23. should be destroyed. And Peter answered-declare this pa 14. Let them alone. That is, do not rable. See Note, Matt. xiii. 3. The be troubled at their rage. Be not anx- word parable sometimes means a darh oa about it. The thing was to be ex- or obscure saying. Ps. lxxviii. 2. Pete f78 MATTHEW. [A D. 31 16 And Jesus said, Are ye also out of the mouth come forth from the yet without understanding? heart; and they defile the man. 17 Do ye not yet understand, that 19 For b out of the heart proceed whatsoever entereth in at the mouth evil thoughts, murders, adulteries, m goeth into the belly, and is cast fornications, thefts, false witness, out into the draught? blasphemies: 18 But those things which proceed 20 These are the things which de. a Lu.6.45. J.2.6. b Ge.6.5. 8.21. Pr.6.14. 24.9. Je.17.9. Ro 3.10-19. Ga.5.19-21. Ep.2.3. Tit.3.3. 3eant, explain to us more fully this ob- of others with malice. The malice has scure and somewhat novel doctrine, its seat in the heart. and the murder To us, now, it is plain: to the disciples, therefore proceeds from the heart. 1 just coming out of Judaism, taught by John iii. 15. 3d. Adulteries, fornica. the Jewish teachers, the doctrine of tion. See Matt. v. 28. 4tl. Thefts. Jesus was obscure. Mark says that Theft is the taking and carrying away the disciples asked him. There is no the goods of others without their know contradiction. The question was put ledge or consent. They are produced by Peter in the name of the disciples; by coveting the property of others. or several of them put the question, They proceed, therefore, from the though Matthew has mentioned only heart, and violate at the same time two one. An omission is not a contradic- commandments-the tenth in thought, tion. and the eighth in act. 5th. False wit16. Are ye also yet without under- ness. Giving wrong testimony. Con standing? He appeals, in explaining cealing the truth, or stating what we this, to their common sense; and he know to be false, contrary to the ninth wonders that they had not yet learned commandment. It proceeds from a!o judge the foolish traditions of the desire to injure others, to take away Jews by the decisions of common sense, their character or property, or to do and by his own instructions. them injustice. It proceeds thus from 17. Do ye not understand, &c. The the heart. 6th. Blasphemies. See Note, meaning of this may be thus expressed: Matt. ix. 3. Blasphemy proceeds from The food which is eaten does not affect opposition to God, hatred of his characthe mind, and.therefore cannot pollute ter (Rom. viii. 7), and from a desire:t. The doctrine of the Pharisees, that that there should be no God. It proaeglect of washing and of similar ob- ceeds from the heart. See Psalm xiv. servances defiles a man, cannot be true. 1. Mark adds, 7th. Covetousness, alThose things pertain to the body as ways proceeding from the heart-the much as food does, and they cannot af- unlawful desire of what others possess. fect the soul. That must be purified 8th. Wickedness. The original here by something else than external wash- means malice, or a desire of injuring ing; and it is polluted by other things others. Rom. i. 29. 9th. Deceit; i. e than a neglect of mere outward cere- fraud, concealment, cheating, in trade. monies. The seat of corruption is This proceeds from a desire to benefit within. It is the heart itself, and if men ourselves by doing injustice to others, would be made pure this must be and thus proceeds from the heart. 10th. cleansed. If that is corrupt the whole Lasciviousness. Lust, obscenity, unman is corrupt. bridled passion-a strong, evil desire 18-20. Christ proceeds to state what of the heart. 11th. An evil eye. That iees defile the man, or render him a is, an eye sour, malignant, proud, de. r.inner: 1st. Evil thoughts. These are vising or purposing evil. See Matt. v. Ahe first things. These are the foun- 28; xx. 15. 2 Peter ii. 14. "Having tains of all others. Thought precedes eyes full of adultery, that cannot cease action. Thought, or purpose, or mo- from sin." 12th. Pride. An improper ive, gi rss its character to conduct. All estimate of our own importance-think-,vil thoughts are here intended. Though ing that we are of much more consewe labor to suppress them, yet they de- quence than we really are-always the ile us. They leave pollution behind work of an evil heart. 13th, Foolish therm. 2d. Murders. Taking the life ness. Not want of intellect. Man ik A. D. 31.] CHAPTER XV. 179 file a man: but to eat with unwash- word. And his disciples came, en hands defileth not a man. and besought him, saying, Send hei 21 Then" Jesus went thence, and away: for she crieth after us. departed into the coasts of Tyre and 24 But he answered and said, d ] Sidon. am not sent, but unto the lost sheep 22 And, behold, a woman of Ca- of the house of Israel. naan came out of the same coasts, 25 Then came she, and worshipand cried unto him, saying, Have ped him, saying, Lord, help me! mercy on me, 0 Lord, thou son of 26 But he answered and said, It David! b my daughter is grievously is not meet to take the children's vexed with a devil. bread, and to cast it to dogs. 6 23 But he answered her not a a Mar.7.24. b Lu.18.38,39. cPs.28.1. La.3.8. dc.10.5,6. Ac.3.26. cc. 7.6. Re.22.15. not to blame for that. But moralfolly, Note, Matt. i. 1. Meaning the Mesconsisting in choosing bad ends, and siah. TT Is grievously vexed with a bad means of gaining them; or, in devil. See Note, Matt. iv. 24. The other words, sin and wickedness. All woman showed great earnestness. She sin is folly. It is foolish for a man to cried unto him, and fell at his feet. disobey God; and foolish for any one Mark vii. 25.'o go to hell. 23. But he answered her not a word. " These things defile aman." What This was done to test her faith, and an array of crimes to proceed from the that there might be exhibited to the heart of man! What a proof of guilt! apostles an example of the effect of perWhat strictness is there in the law of severing supplication. The result shows God! How universal is depravity! that it was not unwillingness to aid her, 21-28. This narrative is also found or neglect of her. It was proper that n Mark vii. 24-30. ~ The coasts of the strength of her faith should be fully Tyre and Sidon. These cities were on tried. Ihe sea-coast or shore of the Mediterra- 24. But he answered-I am not sent. nean. See Note, Matt. xi. 21. He &c. This answer was made to the went there for the purpose of conceal- woman, not to the disciples: The lost ment (Mark vii. 24), perhaps still to sheep of the house of Israel were the avoid Herod. Jews. He came first to them. He 22. A woman of Canaan. This wo- came as their expected Messiah. He man is called also a Greek, a Syro- came to preach the gospel himself to Phoenician by birth. Mark vii. 26. the Jews only. Afterwards it was Anciently the whole land, including preached to the Gentiles; but the minTyre and Sidon, was in the possession istry of Jesus was confined almost enof the Canaanites, and called Canaan. tirely to the Jews. The Phoenicians were descended from 25. She came and worshipped. That the Canaanites. The country, includ- is, bowed down to him, did him revemng Tyre and Sidon, was called Phoe- rence. See Note, Matt. viii. 2.'T Lord nicia, or Syro-Phaenicia. That coun- help me! A proper cry for a poor sintry was taken by the Greeks under ner, who needs the help of the Lord Alexander the Great, and those cities, Jesus. In the time of Christ, were Greek cities. 26. But he answered and said, It is This woman was therefore a Gentile, not meet, &c. That is, it is not fit or living under the Greek government, proper. ~Children's bread. The Jews and probably speaking the Greek lan- considered themselves as the peculiar guage. She was by birth a Syro-Phoe- children of God. To all other nations nician, born in that iountry, and de- they were accustomed to apply terms scended, therefore, from the ancient of contempt, of which dogs was the Canaanites. All these names might most common. The Mohammedans with propziety be given to her.'i Coasts. still apply the term dogs to Christians Regions, or countries. I~ Thou Son of and Christians and Jews to each other. Davit. Descendant of David. See It is designed as an expression of the 180 MATTHEW. [A.D. 31 27 And she said, Truth, Lord: 31 Insomuch that the multitude vet the dogs eat of the crumbs wondered, when they saw the dumb which fall from their masters' table to speak, the maimed to be whole, 28 Then a Jesus answered ant the lame to walk, and the blind to said unto her, 0 woman, great is see: and they glorified the God of thy faith: be X it unto thee even as Isrlael. thou wilt. And her daughter was 32 Then f Jesus called his dismade whole from that veryc hour. ciples unto him, and said, I have 29 And d Jesus departed from compassion on the multitude, bethence, and came nigh unto the sea cause they continue with me now i' Galilee; and went up into a three days, and have nothing to mountain, and sat down there. eat: and I will not send them away 30 And great multitudes came fasting, lest they faint in the way. unto him, having with them those 33 And g his disciples say unto A:f. ware lame, blind, dumb, maim- him, Whence should we have so ee, adi; many others, and cast them much bread in the wilderness, as to down at Jesus' feet; and he healed fill so great a multitude. them; e 34 And Jesus saith unto them a Job 13.15. 23.10. La.3.32. b Ps.145.19. e Ps.103.3. Is.35.5,6. fMar.8.1,&c. g 2Ki. Jno.4.50-53. d Mar.7.31. 4.43,44. highest contempt. The Saviour means 28. Great is thy faith. That is, thy to say that he was sent to the Jews. trust, confidence. The word here seems The woman was a Gentile. He meant to include, also, the humility and per. that it did not comport with the design severance manifested in pressing her of.his personal ministry, to apply be- suit. The daughter was healed then. nefits intended for the Jews to others. Going home, she found her well and Our Saviour did not intend to justify composed. Mark vii. 30. or sanction the use of such terms, or 29-31. Sea of Galilee. That is, the calling names. He meant to try her lake of Gennesaret. For an account faith. As if he had said,'You are a of'the principal diseases mentioned here, Gentile. I am a Jew. The Jews call see Note, Matt. iv. 24. ~ iIaimed. themselves children of God. You they Those to whom a hand or foot was vilify, and abuse, calling you a dog. wanting. See Matt. xviii. 8. To cure Are you willing to receive of a Jew, them-that is, to restore a hand or foot the, a favor? Are you willing to sub- -was a direct act of creative power. mrit to these appellations, to receive a It is no wonder, therefore, that the peofivor of one of that nation, and to ac- ple wondered. ~ And they glorified the knowledge your dependence on a peg- God of Israel.- To glorify, here means ple that so despise you.' It was a trial topraise, to acknowledge his power and of her faith, and not lending his sane- goodness. The God of Israel was the tion to the propriety of the abusive term. God that the Israelites or Jews wor. He regarded her with a different feel- shipped. ing. 32-39. The miracle recorded here, 27. And she said, Truth, Lord, &c. the feeding of the four thousand, took'What you say is true. Let it be that place on a mountain, near the sea of the best food should be given to the Galilee. The same account is recordchildren. Let the Jews have the chief ed in Mark viii. 1-10. The circumbenefit of thy ministry. But the dogs, stances of the miracle are so similar to beneath the table, eat the crumbs. So the one recorded in Matt. xiv. 14-21 let me be regarded as a dog, a heathen, as to need no particular explanation. as unworthy of every thing. Yet grant 32. Three days, and have nothin' ea tne exertion of that almighty power eat. This is not, perhaps, to be taken displayed sc signally among the Jews literally, but only that during that tins and heal the despised daughter of a de they had been deprived of their ordiwised heathen mother.'' nary, regular food, They had had ol'k A. D. 31.1 CHAPTER XV. 181 How many loaves have ye? And 37 And they did all eat, and were they said, Seven, and a few little filled: and they took up of the fishes. broken meat that was left seven bas35 And he commanded the mul- kets ful. titude tc sit Iown on the ground. 38 Anl they that did eat were 36 And he took the seven loaves f)ur thousand men, beside women and the fishes, and b gave thanks, and children. and brak:e them, and gave tc his 39 And he sent away the mul disciples, and the disciples tc the titude, and took ship, and cam r iltitude. into the coasts of Magdala. 5 &4.19,&c. t 1 S.9.13. Lu.22.19. 24.30. c Mar.8.10. X very scanty supply, and on the third shows men what they are, is that which;ay even that began to fail. comes nearest to the example of Christ. 39. Coasts of l3'agdala. Mark says, It may pain them, but the wounds of a'The parts of Dalmanutha." These friend are faithful (Prov. xxvii. 6); and were probably small towns on the east we should honor and love the man that, side of the sea of Galilee, and near to by the grace of God, can show us our each other. The evangelists do not say heart. We always honor most the that he went to either of those towns, physician of the body that is most skillbut only to the coasts, or parts, where ed in detecting and curing disease; and they were situated, so should we the physician of the soul. REMARKS. 6th. We should be exceedingly cauWe learn from this chapter, tious of formality in worship. Vs. 8, 1st. That men are often far more at- 9. It is hypocrisy. God requires the tached to traditions, and the command- heart. To render to him only the ser ments of men, than the law of God. vice of the lips is to mock him. Nothing Vs. 1-6. can be acceptable but true piety, genu2d. That men are strongly disposed ine love, and hearty obedience. No to explain away the law of God, if pos- thing more hateful than an appearance sible. It is too strict for them, and too of worshipping God, while the heart is spiritual. They dare not often attack in sin and the world. it directly, but they will explain it and 7th. The duty of honoring parents dilute it so as to rake it mean nothing. Vs. 4-6. Nothing can explain awaj Wicked men do not love God's law. this duty. It is binding on all. Pa Vs. 4-6. rents should'be obeyed, loved, respect 3d. Men are prone to introduce fool- ed.. God requires it, and we cannot be ish rites into religion. They do not free from the duty. Under age, a child love what God has commanded, and is bound always to obey a parent where they attempt to compensate for not lov- the'parent does not command any thing ing his doctrines by being great stick- contrary to the Bible. But when the lers for their own. Ver. 2. Mark vii. parent commands any thirig contrary to 3, 4. the Bible, the child is not bound to obey. 4th. All addition to the law of God Acts v. 29. After the child is of age is evi.. Vor. 3. All ceremonies in re- he is to respect, love, and honor the paliion, which are not authorized by the rent; and if poor and needy, to provide 4New Testament, are wrong. Man has for his wants till he dies. It is certainno right to ordain rites to bind the con- ly proper that we do all we can to comscience where God has commanded fort those in old age, who did so much none. Col. ii. 23. Men come the near- for us in childhood. A child can nevei oat'o that which is right when they live repay a parent for his kindness to him. nemaest to just what God has command- 8th. We are not at liberty to give to al in the Bible. any thing else-not even to religious 5th. Hypocrites should be unmasked uses —what is necessary to render our and detected. Ver. 7. He does agreat parents comfortable. Vs 4-6. They service to men who detects their hypo- have the first claim on us. And though crisy. That close and faithful preach- it is our duty to do mac:h in the cause ing which lays open the heart, anwd of benevolence, yet our first duat J ,82 IMATTHEW. [A. D 3L CHA'TER XV1. ing, desired hiir that he would T HE Pharisees also with the shew them a sign a from heaven. Sadducees came, and, tempt- ac.12.38,&c. Mar.8.11,&c. I.ll.l6. 12 54-56. 1 Cor. 1.22. should be to see that our parents do 16th. Our prayers will be answered aot suffer. if we persevere. Ver. 28. They that 9th. Men easily take offence when seek shall find. In due time-in the they are faithfully reproved, and espe- best and most proper time-a gracious dally when their hypocrisy is exposed; God will lend an ear to our request, and especially if this exposure is about and grant the thing we need. some small matter, on which they have 17th. We should come with humility r:eatly set their hearts-some cere- and faith. Ver. 27. We can never n;)ny in worship, or some foolish rite. think too little of ourselves, or too'er. 12. much of the mercy and faithfulness of 10th. Every false doctrine is to be Christ. Prayers of humility and faith opposed, and shall be rooted up. Ver. only are answered. 13. It is to be opposed by arguments 18th. Christ will take care of his poor and candid investigation, and not by and needy followers. We may be asibuse and misrepresentation. Christ sured that he has power to give us al! never misrepresented any man's dec- we need; and that in times of necestrine. He always stated it just as it sity hq will supply our wants. Ver. was, just as they held it; and then, by 32-38. a'gument and the word of God, he 19th. The great number of poor in shlowed it was wrong. This is the the world, is no reason why he should proper way to manage allcontroversies. not supply them. Ver. 38. He daily 11th. It is of great importance to supplies the wants of nine hundred search the heart. Vs. 19, 20. It is a millions of human beings, besides fountain of evil. It is the source of all countless numbers of the beasts of the crime. External conduct is compara- field, of the fowls of heaven, and the tively of little importance. In the sight fishes of the sea. It is a small thing to of God the heart is of more importance; supply the wants of the few poor on the and if that were pure, all would be earth; and He who feeds the world, well. will take care of us in the time of want. 12th. The doctrine of man's depra- 20th. We should be grateful to God vity is true. Ver. 19. If the heart pro- for our daily food. We should render duces all these things, it cannot be pure. to him proper thanksgiving. Ver. 36. And yet who is there, from whose heart, at some time, these things have CHAPTER XVI. not proceeded? Alas! The world is 1-4. See also Mark viii. 11, 12. Jull of instances where the heart pro- The Pharisees also, and the Sadducees. duces evil thoughts, &c.. See Note, Matt. iii. 7. ~T Tempting. 13th. In our distress, and the distress That is, trying him-feigning a desire to of our children and friends, we should see evidence that he was the Messiah, go to Jesus. We should, indeed, use but with a real desire to see him make all proper means to restore our friends; the attempt to work a miracle and fail, but we should feel that God only can that they might betray and ruin him. grant returning health and life. Ver. 22. Ir A sign from heaven. Some miracu14th. We should not be discouraged lous appearance in the sky. Such apthat our prayers are not immediately pearances had been given by the proanswered. God knows the proper time phets; and they supposed, if he was to answ r them, and it may be of great the Messiah, that his miracles would Importance to us that the answer should not all be confined to the earth, but that be deferred. Ver. 23. he was able to give some signal miracle 15th. We shouild still persevere. Vs. from heaven. Samuel had caused it to 24-27. We should not be discouraged. thunder (1 Sam. xii. 16-18); Isaiah had We should not be disheartened, even caused the shadow to go back ten deby the appearance of neglect or unkind grees on the dial of Ahaz (Isa. xxxviiiL treatment. 8); and Moses had sent thern marns A. ). 32 1 CHAPTER XVI. 183 2 IIe answered and said unto 5 And when his disciples were them, When it is evening, ye say, come to the other side, they had It will be fair wcal her; for the sky forgotten to take bread. is red: 6 Then Jesus said unto them, 3 And in the morning, It will be b Take heed, and beware of the foul weather to-day; for the sky is leaven c of the Pharisees and of the red and lowering. 0 ye hypocrites! Sadducees. ye can discern the face of the sky: 7 And they reasoned among but can ye not discern the signs of themselves, saying, It is because the times? we have taken no bread. 4 A wicked and adulterous gene- 8 Which when Jesus perceived, ration seeketh after a sign'; and he said unto them, d O ye of little there shall no sign be given unto it, faith, why reason ye among your. but the sign of the prophet Jonas. a selves, because ye have brought no And he left them, and departed. bread i b Lu.l1.1. c 1 Cor.5.6-8. Ga.5.9. 2Ti. a Jon.1.17. 716,17. dc.6.30. 8.26. 14.31. from heaven. Ex. xvi. 4. John vi. 31. Galilee. Mark says that he entered It is proper to say, that though Christ into a ship again, and departed to the did not choose then to show such won- other side. The conversation with the lers, yet far more stupendous sigs Pharisees and Sadducees had been on from heaven than these were exhibited the east of the sea of Galilee. They it his death. crossed from that side again to the west. 2,'8. He answered, &c. The mean- 5. Had forgotten to take bread. Thai ing of this answer is, there are certain is, had forgotten to lay in a sufficient Indications by which you judge about supply. They had, it seems, not more the weather. In the evening you think than one loaf. Mark viii. 14. you can predict the weather to-morrow. 6-8. Take heed, &c. That is, be You have evidence in the redness of cautious, be on your guard. T The the sky by which you judge. So there leaven of the Pharisees and Sadducees. are sufficient indications on which you Leaven is used in making bread. Its should judge concerning me and these use is to pass through the flour, and times. My miracles, and the state of cause it to ferment or to swell, and beaffairs in Judea, are an indication by come light. It passes secretly, silently, which you should judge of these times, but certainly. None can see its pro11 Is red. Almost all nations have ob- gress. So it was with the doctrines of served this as an indication of the wea- the Pharisees. They were insinuating, ther. ~ In the morning- the sky is artful, plausible. They concealed the red and lowering. That is, there are real tendency of their doctrines, they inthreatening clouds in the sky, which stilled them secretly into the mind, are made red by the rays of the rising and they pervaded all the faculties, like sun. This, in Judea, was a sign of a leaven. Ir They reasoned, &c. The tempest. In other places, however, disciples did not understand him as re the signs of a storm may be different. ferring to their doctrine, because the ~f The face of the sky. The appearance word leaven was not often used among of the sky. the Jews to denote doctrines-no other 4. A wicked and adulterous genera- instance of the use of the word occurtion, &c. See Note, Matt. xii. 38-40. ring in the scriptures. Besides, the Mark adds (viii. 12), that he sighed deep- Jews had many particular rules about ly in spirit. He did not say this with- the leaven which might be used il out feeling, he was greatly affected making bread. Many held that it was with their pervcrseness and obstinacy. not lawful to eat bread made by the 5-12. This account is recorded also in Gentiles; and the disciples, perhaps, Mark viii. 13-21. IT And when'his supposed that he was cautioning them disciples had come to the other side. not to procure a supply from the PhariThat is to thl o0 hei sida of the sea of sees and Sadducees.'T 0 ye uf little I84 MATTHEW. LA. Lo. 3' 9 I)o ye not yet understand, nei- leaven of bread, but of the doctnne ther remember the five a loaves of c of the Pharisees and of the Sadthe five thousand, and how many ducees. baskets ye took up?13 When Jesus came into the 10 Neither the seven b loaves of coasts of Cesarea Philippi, he asked,he four thousand, and how many hisdisciples, saying,Whomddomen Baskets ye took up 1 say that I, the Son of man, am I 11 How is it that ye do not un- 14 And they said, Some say that derstand, that I spake it not to you thou art John the Baptist; some, concerning bread, that ye should Elias; and others, Jeremias, or one,Aware of the leaven of the Phari- of the prophets. sees and of the Sadducees 115 He saith unto them, But whom 12 Then understood they how say ye that I am 1 that he bade them not beware of the 16 And Simon Peter answered a c.4.19,&c. b c.15.34,&c. c c.15.1-9. dMar.8.27. Lu.9.18,&c. ec.14.2. Lu.9.7-9. faith! Jesus, in reply, said that they situated in the boundaries of the tribe should not be so anxious about the of Naphthali, near mount Lebanon, and supply of their wants. They should not was in the most northern part of Judea. have supposed, after the miracles that he It now contains about two hundred had wrought in feeding so many, that houses, and is inhabited chiefly by HE would caution them to be anxious Turks. IT When Jesus came. The oriabout procuring bread for their necessi- ginal is, when Jesus was coming. Mark ties. It was improper, then, for them says (viii. 27) that this conversation took io reason about a thing like that, but place when they were in the way, and they should have supposed he referred this idea should have been retained in to something more important. The translating Matthew. While in the miracles had been full proof that he way, Jesus took occasion to call their:ould supply all their wants without attention to the truth that he was the'uch anxiety. Mlessiah. This truth it was of much 12. Then understood they, &c. Af- consequence that they should fully be ter this explanation, tbev immediately lieve and understand; and it was im saw that he referred to their doctrines. portant, therefore, that he should often Erroneous doctrines are like leaven in learn their views, and establish them if the following respects: 1st. They are right, and correct them if wrong. He at first slight and unimportant in appear- began, therefore, by inquiring what ance. 2d. They are insinuated into the was the common report respecting him. soul unawares and silently, and are dif- ~ WVhom do men say, &c. This passage ficult of detection. 3d. They act gra- has been variously rendered. Some dually. 4th. They act most certainly. have translated it, " Whom do men 5th. They will pervade all the soul, say that I am? The Son of man?" and bring in all the faculties under their Others, " Whom do men say that I am control. -I, who am the Son of man-i. e. the 13-20. See also Mark viii. 27-29, Messiah?" The mt-ning of all is and Luke ix. 18-20. 1 Cesarea Ph-. nearly the same. He wished to obtain iippi. There were two cities in Judea the sentiments of the people respecting called Cesarea. One was situated on himself. the borders of the Mediterranean, and 14. And they said, &c. See Note on the other was the one mentioned here. Matt. xi. 14. They supposed he might It, was also called Paneas, was greatly be John the Baptist, as Herod did, risen enlarged and ornamented by Philip the from the dead. See Matt. xiv. 2. He tetrarch, son of Herod, and called Cesa- performed many miracles, and strongly rea, in honor of the Roman emperor, resembled John in his manner of life, Tiberius Caesar. To distinguish it from and in the doctrines which he taught. the'other Cesarea, the name of Philip 16. And Simon Peter antwered &c was added to it, and called Cesarea Peter, expressing the views of the apos Philippi, or Cesarea of Philip. It was ties, with characteristic forwardnse d^ A.D. 32.J CHAPTER XVI. if~ and said,' Thou art the Christ the Bar-jona: fos liesh and blood hath Son of the living God. not reveal&e it unto thee, but c my 17 And Jesus answered and said Father wvhich is in heaven. unto him, Blessed art thou, Simon IS And I say also unto thee, a Ps.2.7. c.14.33. Jno.1.49.Ac.9.20 He.l. b Cor.2.10. Ga 1.16. Ep.2.8. c 1 Jno.4 2.5. 15. 5.20. ep-3red the question proposed to them God.' This they had been taught by by Jesus: " Thou art the Christ, the his miracles, his instructions, and the 0on of the living God." T The Christ. direct teachings of God on their minda'he Messiah, the Anointed of God. To reveal is to make kno.wn, or comr Note, Matt. i. 1. ~ The Son. That is, municate something that-was unknown,'he Son by way of eminence, in a pecu- or secret. liar sense. Note, Matt. i. 17. This 18. And Isay also unto thee, that thou appellation was understood as implying art Peter. The word Peter, in Greek, divinity. John x. 29-36. ~T Of the means a rock. It was given to Simon living God. The term living was given by Christ when he called him to be a to the true God, to distinguish him from disciple. John i. 42. Cephas is a Syidols, that are dead, or lifeless-blocks riac word, meaning the same as Peter atnd stones. He is also the Source of -a rock, or stone. The meaning of life, temporal, spiritual, and eternal. this phrase may be thus expressed: The term living is often given to him' Thou, in saying that I am the Son of in the Old Testament. Josh. iii. 10. God, hast called me by a name expres1 Sam. xvii. 26, 36. Jer. x. 9, 10, &c. sive of my true character. I, also, have In this noble confession, Peter express- given to thee a name expressive of your ed the full belief of himself and his bre- character. I have called you Peter, a thren that he was the long expected rock, denoting firmness, solidity; and Messiah. Other men had very differ- your confession has shown that the ent opinions of him, but they were sat- name is appropriate. I see that you isfied, and were not ashamed to con- are worthy of the name, and will be a fess it. distinguished support of my religion. 17. And Jesus answered-blessed art ~ And upon this rock, &c. This pasthou, &c. Simon Bar-jona is the same sage has given rise to many different as Simon son of Jona. Baris a Syriac interpretations. Some have supposed word, signifying son. The father of that the word ROCK refers to Peter's Peter, therefore, was Jona, or Jonas. confession; and that he meant to say, Tohn i. 42; xxi. 16, 17. ~ Blessed. upon this rock-this truth that thou hast That is, happy, honored, evincing a confessed, that I am the Messiah —and proper spirit, and entitled to the appro- upon confessions of this from all believ. bation of God. eFor flesh and blood. ers, I will build my church. Confes. This phrase commonly signifies man sions like this shall be the test of piety, (see Gal. i. 16, Eph. vi. 12), and it has and in such confessions shall my church been commonly supposed that he meant stand amidst the flames of persecution to say that man had not revealed it. -the fury of the gates of hell. Others But Jesus seems rather to have referred have thought that he referred to himto himself.'This truth you have not self. Christis called a rock. Isa. xxviii. learned from my lowly appearance, 16. 1 Peter ii. 8. And it has been from my human nature, fom my appa- thought that he turned from Peter to rent rank and standing in the world. himself, and said:' Jpon this rock, You, Jews, were expecting to know this truth that I am the Messiah —mpo the Messiah by his external splendor, myself as the Messiah, I will build my his pomp and power as a man. But clurch.' Both these interpretations, }cu have not learned me in this man- though plausible, seem forced upon the ner, I have shown no such indication passage to avoid the main difficulty in,f my Messiahship. Flesh and blood it. Another interpretation is, that the nave not shown it. I. spite of my ap- word rock refers to Peter hims elf. This pearance - my lowly state - my want is theobvious meanling of the passage; of resemblance to what you have ex- and had it not been that thai chuch of pected-you have learned it taught by Rome has abusei it, a'd applied it to 16 L86 MATTHEW. 1A. D. 32 That thou art Peter; a and b upon 19 And I will give nnto thee the Ihis rock I will build my church; keys of the kingdom of heaven and the gates c of hell shall not pre- and whatsoever thou e shalt bind on vail d against it. earth, shall be bound in heaven; a Jno.1.42. b Ep.2.24. Re.21.14. c Ps.9.e 18 13 d Is.54.17..18. what was never intended, no other This is its meaning in this place. It would have been sought for.' Thou means, also, a particular society of art a rock. Thou hast shown thyself believers, worshipping in one placa firm, and fit for thl work of laying the Acts viii. 1; ix. 31. 1 Cor. i. 2, &c. foundation of the church. Upon thee Sometimes, also, a society in a single will I build it. Thou shalt be highly house, as Rom. xvi. 5. In common honored; thou shalt be first in mak- language, it means the church visible — ing known the gospel to both Jews and i. e. all who profess religion; or invisi Gentiles.' Thiswas accomplished. See ble, i. e. all who are real Christians, Acts ii. 14-36, where he first preached professors or not. ~ And the gates of to the Jews, and Acts x., where he hell, &c. Ancient cities were surpreached the gospel to Cornelius and rounded by walls. In the gates, by his neighbors, who were Gentiles. Pe- which they were entered, were the ter had thus the honor of laying the principal places for holding courts, foundation of the church among the transacting business, and deliberating Jews and Gentiles. And this is the on public matters. See Note, Matt. vii. plain meaning of this passage. See 13. The word gates, therefore, is used also Gal. ii. 9. But Christ did not for counsels, designs, machinations, evil mean, as the Roman Catholics say he purposes. S Hell means, here, the place did, to exalt Peter to supreme authority of departed spirits, particularly evil spiabove all the other apostles, or to say rits. And the meaning of the passage that he was the only one on whom he is, that all the plots, stratagems and mawould rear his church. See Acts xv., chinalions, of the enemies of the church, where the advice of James, and not of should not be able to overcome itPeter, was followed. See also Gal. ii. a promise that has been remarkably 11, where Paul withstood Peter to his fulfilled. face, because he was to be blamed-a 19. And I will give unto thee, &c. thing which could not have happened A key is an instrument for opening a if Christ, as the Roman Catholics say, door. He that is in possession of it has meant that Peter should be absolute tle power of access, and has a genera) and infallible. More than all, it is not care and administration of a house. said here or any where else in the Hence, in the Bible, a key is used as a Bible, that Peter should have infallible symbol of superintendence, an emblem successors who should be the vice- of power and authority. See Isa. xxii. gerents of Christ, and the head of the 22; Rev. i. 18, iii. 7. The kingdom of church. The whole meaning of the heaven here means, doubtless, the passage is this:' I will make you the church on earth. Sec Note, Matt. iii honored instrument of making known 2. When he says, therefore, he will my gospel first to Jews and Gentiles, give him the keys of the lingdom of and will make you a firm alid distin- hieaven, he means that he will make guished preacher in building' my him the instrment off pening the door church. ~ TIVill build my church. This of faith to the world —the first to preach refers to the custom of building in Judea the gospel to both Jews and Gentiles. on a rock or other very firm foundation. This was done. Acts ii. 14-36, and x. See Note, Matt. vii. 24. The word The "power of the keys" was given church means literally those called out, to Peter alone, solely for this reason; and often means an assembly or congre- the power of "bindirzu and loosing" gation. See Acts xix. >2; Gr.; Acts on earth, was given to the other aposvii. 38.' It is applied to Christians as ties withhim. See Matt. xviii. 18. The veing called out from t.ie world. It only pre-eminence, then, that Peter means, sometimes, the v hole body of had was the honor of first opening the believers. Eph. i 22 1 Cor. x. 32. Idoors of the gospel to the world , 1D. 32. 1 CHAPTER XVI. 187 and whatsoever thou shalt loose on lem, and suffer many things:f the earth, shall be loosed in heaven. elders and chief priests and scribes, 20 Then a charged he his disci- and be killed, and be raised again ples, that they should tell no man the third day. that he was Jesus the Christ. 22 Then Peter took him, and be. 21 From b that time forth began gan to rebuke him, saying,'Be it Jesus to shew unto his disciples, far from thee, Lord: this shall not how that he must go unto Jerusa- be unto thee. aMar.8.30. bLu.9.22. 18.31. 216,7. 1 Cor. pity thyself. 15.3,4. ~ Whatsoever thou shalt bind, &c. The be omitted.'Then he charged them phrase to bind and to loose was often strictly to tell no man that he was the used by the Jews. It meant to prohibit Christ or Messiah.' and to permit. To bind a thing was to 21-23. See also Mark vii. 31 -33, forbid it; to loose it, to allow it to be Luke ix. 22. From. that time forth. done. Thus they said about gathering This was the first intimation that he wood on the sabbath day,' The schoo gave that he was to die in this cruel of Shammei binds it." —i. e. forbids it; manner. He had taken much pains to "the school of Hillel looses it,"-i. e. convince them that he was the Mes allows it. When Jesus gave this power siah; he saw by the confession of Peter to the apostles, he meant that whatso- that they were convinced; and he then ever they forbid in the church should began to prepare their minds for the have divine authority; whatever they awful event which was before him. permitted, or commanded, should also Had he declared this when he first callhave divine authority —that is, should ed them, they would never have folbe bound or loosed in heaven, or meet lowed him. Their minds were not pre the approbation of God. They were to pared for it. They expected a temporal, be guided infallibly in the organization triumphant prince, as the Messiah. He of the church, 1st. by the teaching of first, therefore, convinced them that Christ, and 2d. by the teaching of the He was the Christ; and then, with Holy Spirit. great prudence, began to correct theii This does not refer to persons, but to apprehensions of the proper character things-` "whatsoever," not whosoever. of the Messiah. ~FElders. The men It refers to rites and ceremonies in the of the great council, or Sanhedrim. church. Such of the Jewish customs See Note, Matt. v. 7. rF Chief Priests as they should forbid were to be forbid- and scribes. See Note, Matt. iii. 7. den; and such as they thought proper 22. Then Peter took him. This may to permit were to be allowed. Such mean, either to interrupt him, or to rites as they should appoint in the church take him aside, or to take him by the were to have the force of divine author- hand, as a friend. This latter is probaity. Accordingly they forbid circum- bly the true meaning. Peter was cision and the eating of things offered strongly attached to him. He could to idols, and strangled, and blood. not bear to think of his death. He exActs xv. 20. They founded the church, pected, moreover, that he would be the and ordained its rites, as of divine au- triumphant Messiah. He could not thority. hear, therefore, that his death wap so 20. Then charged, &c. That is, he near. In his ardor, and confidence, then commanded them. Mark (viii. 30.) and strong attachment, he seized him and Luke (ix. 21.) say (Greek) that he by the hand as a friend, and said,' Be strictly or severely charged them. He it far from thee." This phrase might laid emphasis on it, as a matter of much have been translated,' God be merci. importance. The reason of this seems ful to thee; this shall not be unto thee.' to be, that his time had not fully come; It expressed Peter's strong desire that he was not willing to rouse the Jewish it might not be. The word rebuke here malice, and to endanger his life, by hav- means to admonish or earnestly to ening it proclaimed that he was the Mes- treat, as.in Luke xvii. 3. It does not.iah. The word: Jesus is wanting in mean that Peter assumed authority many nanuscriptl, and should probably over Christ; but that he earnestly ea 188 MATTHEW L[A D. 32 23 But he turned, and said unto wiL lose his life for my sake, shall Peter, Get thee behind me, S:tan; find it. a thou art an offence unto me: for 26 For what is a man profited thou savourest not the things that if he shall gain the whole world be of God, but those that be of and lose his own soul or wha men. shall a man give in exchange for 24 Then said Jesus unto his dis- his soul siples, If anyc man will come after 27 For f the Son of man shall >ie, let him deny himself, and take come in the glory of his Father, p his cross, and follow me. with his angels, and g then he shall 25 For dwhosoever will save his reward every man according to his ife shall lose it: and whosoever works. a 2 Sa.19.22. b Ro.14.13. cc.lC.38. Mar. e Ps.49.7,8. f Da.7.9,10. Zec.14.5. Jude 8.34. Lu.9.23. 14.27. Ac.14.22. 1Th.3.3. 14. g Re.22.12. d Jno.12.25. Est.4 14. ressed his wish that it might not be so. 24-28. This discourse is aiso record Even this was improper. He should ed in Mark vii. 34-38, ix. 1, and Luke have been submissive, and not have in- ix. 23-27. ~ Let him deiy himself. terfered. That is, let him surrender to God his 23. Get thee behind me, Satan. The will, affections, body, and soul. Let word Satan means literally an adver- him not seek his own happiness as the sary, or one that opposes us in the ac- supreme object, but be willing to recomplishment of our designs. It is nounce all, and lay down his life also, applied to the devil commonly, as the if required. ~ Take uep.his cross. Set opposer or adversary of man. But there Note, Matt. x. 38. is no evidence that the Lord Jesus 25. Whosoever will save his life, &c meant to apply this term to Peter, as See Note, Matt. x. 39. signifying that he was Satan or the 26. For what is a man profited, &c. devil, or that he used the term in an- To gain the whole world means to posger. He may have used it in the gene- sess it as our own-all its riches, horal sense which the word bore as an nors, and pleasures. To lose his own adversary or opposer; and the meaning soul means to be cast away,'to be shut may be, that such sentiments as Peter out from heaven, to be sent to hell. expressed then were opposed to him and Two things are implied by Christ in his plans. His interference was im- these questions: 1st. That they who are proper. His views and feelings stood striving to gain the world, and are unin the way of the accomplishment of willing to give it up for the sake of rethe Saviour's designs. There was un- ligion, will lose their souls; and 2d. doubtedly a rebuke in this language- That if the soul is lost, nothing can be for the conduct of Peter was improper; given in exchange for it, or it can never but the idea which is commonly at- afterwards be saved. There is no retached to it, and which, perhaps, our demption in hell. translation conveys, implies a more se- 27. For the Son if man, &c. That vere and harsh rebuke than the Saviour is, the Lord Jesus Christ shall return intended, and than the language which to judge the world. He will come in he used would express. ~ Thou art an glory-lthe glory of his Father-the offence. That is, a stumbling-block. majesty with which God is accustomed Your advice and wishes are in my way. to appear, and which befits God. He If followed, they would prevent the will be attended by angels. He will 7ery thing for which I came. ~ Thou judge all men. ~ Reward. The word savorest not. That is, thou thinkest not. reward means recompense, or do justice You think that those things should not to. He will deal with them according be done, which God wishes to be done. to their character. The righteous he Y ua judge of this matter as men do, will reward in heaven, with glory and who are desirous of honor; and not as happiness. The wicked he will send to God, who sees it best that I should die, to hell, as a reward or recompense for their promote the groat interests of mankind. evil works. This fa(.t, tkht he will e.td k. D. 32.] CHAPTER XVI. ] 28 Verily I say unto you, There not taste b of death, till they see the be some standing here which shall Sor of man coming in his kingdom. a Mar.9.J. He.2.9. to judgment, he gives as a reason why to religion. They often believe reports we should be willing to deny ourselves respecting religion, revivals, and misand follow him. Even though now it sions, which they would despise on any should be attended with contempt and other subject. T hey read and believe suffering, yet then he will reward his newspapers and other publications, followers for all their shame and sor which they would hold in contempt ot rows, and receive them to his kingdom any other topic but religion. He adds (Mark viii. 38), that if we are 2d. It is of importance to watch the ashamed of him here, he will be ashamed signs of the times. Ver. 3. In the days of us there. That is, if we reject and of Christ, it was the duty of the people disown him here, he will reject and dis- to look at the evidence that he was the own us there. Messiah. It was plain. It is also im98. Verily I say unto you, &c. To portant to look at the signs of the times encourage them, he assured them that in which we live. They are clear also. though his kingdom was now obscure Much is doing; and the spread of the and despised-though he was cast out Bible, the labors among tke heathen, and little known-yet the time was near the distribution of tracts, and perhaps when he should be regarded in *a differ- above all, the institution of sabbathent manner, and his kingdom be estab- schools-all betoken an eventful age, and lished with great power. This cannot are an indication that brighter days are refer to the end of the world, and there about to dawn on the world. We should is no need of referring it to the destruc- watch these signs that we may rejoice, tion of Jerusalem. T Taste of death. that we may pray with more fervor, and That is, die. Before they die they shall that we may do our part to advance the see this. I Son of man coming in his kingdom of God. Little children should kingdom. Mark and Luke have ex- grow up believing that they live in an plained this. Mark ix. 1. "Until they important age, that they enjoy many have seen the kingdom of God come peculiar privileges, and that they may with power." Luke ix. 27: "Till they and must do much to spread the gospel see the kingdom of God." The mean- through the earth. Even whe children, ing evidently is, till they should see my they should pray, and they should give Kingdom, i. e. my church, now small, to benefit others; and, most of all, the" feeble, and despised, greatly enlarged, should give themselves to Christ, thaw established, and spreading with great they may benefit others with a right rapidity and extent. All this was ac- spirit.,.omplished; All these apostles, except 3d. Sinners should be addressed with Judas, lived to see the wonders of the deep feeling and faithfulness. Mark viii. day of Pentecost; some of them, John 12. Jesus sighed deeply. So should we. particularly, saw the Jewish nation scat- We should not be harsh, or sour, or tered, the temple destroyed, the gospel without feeling. We should weep over established in Asia, Rome, Greece, and them, and pray for them, and speak to i,a large part of the known world. them, not as if we were be:ter than they, REMARIS. but with an earnest desire for their sal. 1st. Men will often judge far more vation. Comp. Acts xx. 31. Phil, iii, correctly about natural than spiritual 18. things. Vs. 1-3. About natural ob- 4th. Men easily mistake plain injects they are watchful. In them they struction. Ver. 7. And especially is feel a deep interest. And they watch for this the case where there is any chance every sign that may affect their interest of giving a worldly turn to the instrucThey are too much concerned to judge tion. If men's thoughts-even those falsely. But they feel no such interest of Christians-were more off from the in religious things. Hence it happens world, and they thought less of the supthat men who have good sense, and ply of their wants, they would undermnuch wisdom in regard to wordly con- stand the truths of religion much better cerns, are exceedingly foolish m regard than they do. No man can understand 190 MATTHEW. [A.. D. 3 the doctrinet of religion aright, whose It is founded on a rock All its ene principal concern is what he shall eat, mies shall not ovri3orne it. Jesus has and drink, and wear. Hence even promised it; and in all ages he has Christians are often strangely ignorant shown that he has remembered his proof the plainest truths of religion. And mise. It has not been ex inct.. It has hence the importance of teaching those been persecuted, opposed, ridiculed, and truths to children before their thoughts almost driven from the world; but a become engrossed by the world. And few have been found who have loveL hence, too, the importance of sabbath- the Lord; and soon the flame has kin, schools. died, and the church has shone forth 5th. We should not have undue anx- "fair as the sun, clear as the moon, and iety about the supply of our wants. terrible as an army with banners." So Christ supplied many thousands by a it is still. Feeble churches may mourn word, and he can easily supply us. much-anxiety may abound-and the Vs. 9-12. few pious people may weep in secret 6th. We should learn, from his past places-but Jesus hears their groans, goodness, to trust him for the future. and counts their tears, and they and Vs. 9-12. their church are safe. He is their friend, 7th. We should be on our guard and all the powers of hell shall not preagainst error. Ver. 11. It is sly, art- vail against them. ful, plausible, working secretly, but ef- 13th. The importance of prudence fectually. We should always be cau- in delivering truth. Ver. 21. It should tious of what we believe. and examine be well-timed. It should be when peoit by the word of God. False doctrines pie are prepared to receive it. Especiare often made as much like the truth ally is this true of young converts. as possible, for the very purpose of de- They have need of milk, and not o' ceiving. Satan is transformed into an strong meat. They should not be sur. angel of light. prised that many doctrines of the Bible 8th. It is important to ascertain our are mysterious now. But they may views of Christ. Vs. 13-15. It is our fully comprehend them hereafter. Peall. If we do not think and feel right ter, a young convert, did not underrespecting him, we cannot be safe. We stand the plain doctrine that Jesus must should often, then, ask ourselves-we die for sin. Yet it was afterwards clear should ask one another-what we think to him, and most cordially he loved it. of Christ. 14th. It is highly wicked and impro 9th. It is our duty to profess our at- per to attempt to counsel God, or to tachment to Christ. It should be done think that we understand things better boldly, and always. Ver. 16. We than he does. Vs. 22, 23. His plan is should never be ashamed of him. And the best plan. And though it does not to do this we should always, in our own fall in with our views of wisdom, yet hearts, believe that he is the Christ, the we should be still. It is all wise. And Son of the living God. though what he does we know not now, 10th. We should esteem it a great yet we shall know hereafter. happiness and honor to be enabled thus 15th. We see what religion requires. to show our attachment to him. The Ver. 24. We must deny ourselves. world may not honor us, but God will, We must submit to trials. We must and will pronounce us blessed. Ver. 17. do our duty. We must often suffer 11th. God only reveals this to us. persecution. We must be, in all places, Ver. 17. This he does by his word and among all men, and in every employspirit. We should, then, search the ment, Christians. No matter wha' Bible; and we should pray much that may happen. Come poverty, disease, God would reveal his Son in us, and persecution, death, it is ours to take up nriable us boldly to confess him before the cross and do our duty. So Apos. men. ties, and Martyrs, and the Saviour him 12th. The church is safe. Ver. 18. self, have gone before us. And tma [t may be small-it may be feeble-it must follow in their steps. inay weep much —it may be much op- Sh be carried to the skies posed and ridiculed-it may have mighty On flowery beds of ease, enemies-the rich and the great may While others fought tc win the pri-,P* themselves against it-but it is safe. And sailed through bloody eas 1 A. D. 32.] CHAPTER XXII. 19i CHAPTER X II. brother, and bringeth IHem ur inta ND a after six days Jesus taketh a high mountain apart, Peter, James, and John his 2 And was transfigured before a Mar.9.2,&c. Lu.9.28,&c. Sure I must fight, if I would reign; mentions the six days that intervened Increase my courage, Lord, between the day of the conversation To bear the cross, endure the shame, and the transfiguration. Luke includes Supported by thy word.both those days, and thus reckons eight. 16th. How foolish are the men of this Besides, Luke does not pretend to fix world! Ver. 26. In a little time how the precise time. In the Greek it is worthless will be all their wealth! It "about eight days after." ~ Taketh is gained by anxiety, and toil, and tears. Peter, and James, and John. These It never satisfies. It harasses them three disciples were with him also in with constant care. It smooths no the garden of Gethsemane. Mark xiv. wrinkles on their brow, alleviates no 33. He designed to fit them, in an pain when they are sick, saves no friend eminent degree, for the work of thp fiom death, gives no consolation in re- ospel ministry, by the previous manigard to the future, and may be left at festations of his glory, and of his pa any moment. Others will soon pos- tience in suffering. ~ Into a high mnounsess, and perhaps scatter in dissipation, tain apart. That is, apart from the othel what they have obtained by so much disciples. It is commonly supposed toil. See Ps. xxxix. 6. And while they that this was mount Tabor, a high scatter or enjoy it, where shall the soul mountain in Galilee. The name of the of him be, who spent all his probation mountain is not, however, mentioned to obtain it? Alas! lost, lost, lost! in the New Testament. Luke adds -for ever lost! And no wealth, no (ix. 28) that he ascended there to pray. man, no devil, no angel, can redeem Our Saviour prayed much. When he aim, or be given for his soul. The did it, he chose to be alone. For this harvest will be past, the summer end- purpose he often ascended mountains, ed, and he not saved. In gaining the or went into the deserts. There is world, he gained two things-disap- something in the solitude and deep and pointment and trouble here, and an awful stillness of a lofty mountain, faeternity of wo hereafter. How foolish vorable to devotion. and wicked is man! 2. And was transfigured before them. 17th. The righteous should rejoice The word transfigure means to change that Jesus will come again to our world. the appearance, or form. It does not lie will reward them. Ver. 27. He denote the change of the3 substance of a will come as their friend, and they shall thing, but simply of its appearance. I1 ascend with him to heaven. puts on a new aspect. What this change 18th. The wicked should weep and was, we are expressly told. 1st. His wail that Jesus will come again to our face shone as the sun; that is, with a world. He will punish them for their peculiar brightness. A similar appearcrimes. Ver. 27. They cannot escape. ance is described respecting Moses See Rev. i. 7. when he came down from the mount 19th. It will not be long before he Ex. xxxiv. 29, 30. See also Heb. i. 3 will come.' Ver. 28. At any rate, it where Christ is called the brightness ol will not be long before we shall meet the glory of God;-in the original the him. Death is near. And then we splendor, or slining, like the brightness'must stand before him, and give an of the sun. 2d. The second change account of the deeds done in the body. was that of his garments. They were white as the light. Mark says, white CHAPTER XVII. as snow, so as no faler on earth could 1 -9. See also Mark ix. 2-10. Luke whiten them. The word "fuller' y.v 28-36. means commonly one who dresses 1. And after six days. That is, six cloth, or fulls it, so as to raake it more days from'the conversation recorded in thick and strong. Here it means one the last chapter. Luke (ix. 28) says, who bleaches cloth, or makes it white, about an eight days after. Matthew one who cleanses garmerns, when bi 192 MATTHEW. LA. D. 3 themn: an d his face did shine as the 4 Then answered Peter, and said sun, a and his raiment was white as unto Jesus, Lord, it is good for us the light. to be here: if thou wilt, let us make 3 And, behold, there appeared here three tabernacles; one for thee, unto them Moses and Elias- talking and one for Moses, and one for Elias. with him, 5 While he yet spake, behold, a a Re.1.16, wearing they become soiled. Among engaged in prayer; and that he ha4 the Greeks that was a distinct trade. permitted his weary followers to corn. Luke says white and glistering; that is, pose themselves to rest. It was after resplendent, shining, or a very bright they were awaked that they saw this white. There is no evidence here that vision. Probably the sudden splendor, what i-3 commonly said of him is true, the bright shining, aroused them from that his body was so changed as to show sleep. what his glorified body is. His body, 4. Let us make-three tabernacles. A so far as the sacred writers inform us, tabernacle is a tent. It was made comunderwer-t no change. All this splen- monly by fixing posts into the ground, dor and glory was a change in appear- and stretching on them cloth, fastened ance only. The scriptures should be by cords. See Notes on Isa. xxxiii. 20. takenjust as they are, without any at- In some instances, they were made of rpt to affix a meaning to them which branches of trees:-a temporaiy shelsacred writers did not intend. i Rai- ter from the sun and rain, not a permament. Clothing. John may refer to this nent dwelling. Peter was rejoiced at transfiguration in ch. i. 14, as Peter does the vision, and desirous of continuing in his Second Epistle, i. 16, 17. it. He proposed, therefore, that they 3. And behold, there appeared unto should prolong this interview, and dwell them lMoses and Elias. Moses, a dis- there. Marl adds, that they knew not tinguished servant of God, by whom what they said, in proposing this. They the law was given, and whose instit.u- were frightened, amazed, and rejoiced; tions typified the Messiah. It was par- and, in the ecstasy of the moment, they ticularly proper that he should appear, proposed to remain there. when his prophecies and types were 5. A bright cloud overshadowed them. about to be fulfilled, and his rites to be The word overshadow here means, ra done away. Elias, or Elijah, a dis- ther to be diffused or spread over them. tinguished prophet, taken to heaven It does not mean that it made a shade. without seeing death. See 2 Kings ii. A cloud was a symbol of the divine 11. Elijah had been honored eminent- presence. Thus God went before the ly by being thus translated, and still Israelites in a cloudy pillar - dark by more by being made the model of the day, and bright by night (Ex. xiv. 19, forerunner of the Messiah. Matt. iv. 20.) he appeared on Mount Sinai in a 5. Luke i. 17. Matt. xi. 14. They cloud bright by fire (Ex. xxiv. 15-17), appeared "in glory;" (Luke ix. 31) i. e., and a cloud, the symbol of the divine as they are in heaven-with the glory presence-called the Shechinah-dwelt which the redeemed have there. ~ Talk- continually in the Most Holy place in ing with him. Luke (ix. 31) informs us the temple. 1 Kings viii. 10, 11. Ezek. that they conversed about his decease i. 4; x. 4. When, therefore, the disciwhich he should accomplish at Jerusa- pies saw this cloud, they were prepared lem. To redeemed spirits, that death to hear the word of the Lord. i This was an object of intense interest. By is my beloved Son. This was the voice faith in that death, they had been saved; of God. This was the second time and now that the Redeemer of man- that, in a remarkable manner, he had kind was about to die, it is no wonder declared this. See Matt. iii. 17. This that this was the burden of his and their was spoken to confirm the disciples; to ntoughts. declare their duty to hear Christ, rather Luke adds (ix. 32) that Peter and than any other, and to honor him mere they who were with himi were heavy than Moses and Elijah; and tb strengthwith sleep. It is not improbable that en their faith in him when they should go this was ir: the night that Jes:s was forth to preach the gospel, after he was A D. 32.1 CHAPTER XVII. 193 bright clcsld overshadowed them: 8 And when they had lift up and, behold, a voice' out of the their eyes, they saw no man, save cloud, which said, This is my be- Jesus only. loved Son, in b whom I am well 9 And as they came down from pleased: hear' ye him. the mountain, Jesus charged them, 6 And when the disciples heard saying, Tell the vision to no man, it, they fell on their face, and were until the Son of man be risen again sore afraid. from the dead. 7 And Jesus came and touched 10 And his disciples asked him, d them, and said, Arise, and be not saying, Why e then say the scribes afraid. that Elias must first come. a c.3.17. Mar.1.ll. Lu.3.22. 2 Pe.l.17. 11 And Jesus answered and said b Is.42.1.21. c De.18.15,19. Ac.3.22,23. Heb. 5,. 111 1.1,2; 11.1-3. d Da.10.10,18. Re.1.17. e Ma.4.. c..4. shamefully put to death. After this, it lieved it. But their views were not was' impossible for them to doubt that clear. And in particular, they did not le was truly the Son of God. See 2 understand what he meant by his rising Pet. i. 17. 18. from the dead. They do not appear to 6. They fell on their face. They en- have understood, though he had told tered in'o the cloud; or the cloud en- them (xii. 40), that he would rise after vcloped them. Luke iL. 34. They three days. were therefore afraid. They were 10-13. See also Mark ix. 11-13. awed at the presence of God; and their Why then say the scribes, &c. The fears were removed only by the voice disciples appear to have been satisfied of their beloved Master. No man car. now, that he was the Messiah. The see God, and live. And it is only the transfiguration had taken away all their glory of God, as it shines in the face of doubts. But they recollected that it Christ (see 2 Cor. iv. 6), that mortals was a common doctrine among the can bear. Jews that Elijah should appear before 9. Tell the vision to no man. This the Messiah came; and they did not vision was designed particularly to con- then recollect that he had appeared. firm them in the truth that he was the To this difficulty the word then refers. Messiah. While he was with them, it' We are satisfied that thou art the was unnecessary that they should re- Christ. But Elijah has not yet come late what they had seen. When he as was expected. What'then,' itk the was crucified, they would need this evi- meaning of the common opinions oi ouI dence that he was the Christ. Then learned men, the scribes? Were they they were to use it. There were three right or wrong in their expectation of witnesses of it-as many as the law re- Elijah?' See Note, Matt. xi. 14. quired; and the proof that he was the 11. Elias truly shall first come, and Messiah was clear. Besides, if they restore all things. He did not mean by had told it then, it would have provoked this that Elijah was yet to come, for he the Jews, and endangered his life. His directly tells them that he had come; time was not yet come. 1V Vision. but he meant to affirm that it was a Sight; appearance. What they had true doctrine which the scribes taught, seen on the mount. ~ Charged them. that Elijah would appear before the Gave them a commandment. coming of the Messiah. To restore, The sole design of this transfigura- means to put into the former situation. Sion was to convince them that he was See Matt. xii. 13. Hence it means, to the Christ; that he was greater than heal, to correct, to put zn proper order. the greatest of the prophets; that he Here it means that Elijah would put was the Son of God. things in a proper state; be the instruMark adds (ix. 10), they kept this ment of reforming the people; of resaying, questioning what the rising of stortng them, in some measure, to pro the dead should mean. The Pharisees per notions about the Messiah, and pre. believed that the dead would rise; and paring them for his coming. Before the there is no dovbt that the disciples be- coming cs John, their views were er. 17 194 MATTHEW. [A. ). 32. unto them, Elias truly shall first 13 Then the disciples understood Q.ome, and restore all things. that he spake unto them of John 12 But I say unto you, that Elias the Baptist.,s come already, and they knew 14 And b when they were come him not, but have done unto him to the multitude, there came to him whatsoever they listed. Likewise a certain man kneeling down to shall also the Son of man suffer a him, and saying, of them. 15 Lord, have mercy on my soa a c.16.21. b Mar.9.14,&c. Lu.9.37,&c. roneous, their expectations worldly, and his instructions-all which were contheir conduct exceedingly depraved. trary to the general expectation respect. He corrected many of their notions ing the Messiah; and they intended, about the Messiah (see Matt. iii.), and therefore, to insinuate that such a perwas the instrument of an extensive re- son could not be the Christ. The peoformation; and thus restored them, in pie were persuaded of it, and it would some degree, to correct notions of their not have done to have attacked their own economy and of the Messiah, and opinions openly, but they attempted to to a preparation for his advent. gain the same point by sly insinuations. 12. Elias is come. That is, John the Error is always subtle, and often puts Baptist has come, in the spirit and on the appearance of calm and honest power of Elias. See Luke i. 17. ~They inquiry. Well had he compared them have done whatsoever they listed.' The to leaven. Matt. xvi. 11, 12. The mul. word list is an old English word, signi- titude, seeing Jesus coming down, left fying to choose, to desire, to be inclined. the scribes, and ran to meet him. See John iii. 8. It means, here, that (Mark.) They were amazed, probably they had done to John as they pleased; because they had not expected to see i. e., they had put him to death. Matt. him there. In their joy at meeting xiv. 10. him in this unexpected manner, they Mark adds (ix. 12), that Jesus told saluted him (Mark); i. e. they probably them that it was written of the Son of prostrated themselves before him, after man that he must suffer many things, the manner of salutation in eastern and be set at nought. This was writ- countries. See Note, Luke x. 4. Jeten of him particularly in the liii. chap- sus, seeing the scribes and their artfu. ter of Isaiah. To be set at nought, is design, reproved them by asking them to be esteemed as worthless, or as no- why they questioned thus with his discithing; to be cast out and despised. No ples. Mark ix. 16. Conscious of their prophecy was ever more strikingly ful- guilt, and their base purpose, they refilled. See Luke xxiii. 11. turned no answer. ~A certain man 14-21. This narrative, with some kneeling to him. That is, saluting him, additions, is found in Mark tL. 14-29, or showing high regard for him. Note, and Luke ix. 37-43. Luke x. 4. It did not imply religious 14. And when they were come to the homage, but merely high respect and multitude. This took place on the day earnest entreaty. following the transfiguration. Luke ix. 15. Lord, have mercy. The word 37. This multitude was probably com- Lord here means, Sir, a title of civility, posed of persons who had attended on not implying divinity. r M1y son. This his ministry, and many of whom were was an only son. (Luke). He was his real disciples. With them, as Mark possessed with a devil. This calamity (ix. 15) informs us, were scribes ques- was attended with the following symptioning with them. That is, they were toms: he was lunatic (see Note, Matt probably professedly making inquiries iv. 24); he was sore vexed, i. e., he about the Saviour, but really attempt- suffered greatly, or was greatly afflict ing to introduce their own sentiments, ed; he fell often suddenly, in the manl and to draw them off from him. They ner of persons having epileptic fits; he probably artfully asked them many was dumb, that is, he was dumb except 4uestions about his birth, his family, when the fit was coming on him -fot mis appearance, his manner of life, and Luke says, that when the spirit tonl A.b. 32.] CHAPTER XVII. 195 for he is lunatic, and sore vexed; ration! how long shall I be with for oft-times he falleth into the fire, you? how long shall I suffer you and oft into the water. Bring him hither to me. 16 And I brought him to thy 18 And Jesus rebuked tle devil, disciples, and they could not cure and he departed out of him: and him. the child was cured from that very 17 Then Jesus answered and hour. said, 0 faithless and perverse gene- 19 Then came the disciples to him, he cried suddenly out; he foamed The disciples, seeing the obstinacy of and gnashed with his teeth, and wasted the case; seeing him dumb, wasteo away, or became poor and emaciated. away, torn, and foaming; despaired o( It tore him (Luke), and scarcely de- being able to cure. him. They lacked parted from him, or he had only short thefaith which was necessary; doubted intervals of reason; for so the passage whether they could cure hin:, and in Luke, "bruising him, hardly de- therefore could not. parteth from him," should be trans- Jesus said to the father (Mark ix. 23), lated. "if thou canst believe, all things are 16. And I brought him to thy disci- possible to him that believeth." That ples, &c. That is, not to the apostles, is, this cure shall be effected, if you for they had power over unclean spirits have faith. Not that his faith would (Matt. x. 8), but to others of his fol- give Jesus the power to heal him, but lowers, who attempted to work mira- it would render it proper that he should cles. It is probable that many of his exert that power in his favor. In this disciples attempted this, who were not way, and in this only, are all things personal attendants on his ministry. possible to believers. Mark ix. 38. The man had faith. Mark ix. 24. 17. Then Jesus answered and said, The father came, as a father should do, O faithless and perverse generation! weeping, and praying that his faith Perverse means that which is twisted might be increased, so as to make it or turned from the proper direction; proper that Jesus should interpose in his and is often used of the eyes, when one behalf, and save his child. or both are turned from the natural po- Help my unbelief (Mark ix. 24). This sition. Applied to a generation, or race was an expression of humility. If my of men, it means that they hold opinions faith is defective, supply what is lackturned or perverted from the. truth, and ing. Help me to overcome my unbethat they were wicked in their conduct. lief. Let not the defect of my faith be He applied this probably to the Jews, in the way of this blessing. and not to his real disciples. T How 18. And Jesus rebuked the devil. long shall I suffer you? That is, how The word rebuke has the combined long shall I bear with you. How long force of reproving and commanding. is it necessary to show such patience He reproved him for having afflicted the and forbearance with your unbelief and child, and he commanded him to come perversity. This was not an expres- out of him. Mark (ix. 25) has recorded sion of impatience or complaint, so much the words which he used-words mmas a reproof that they were so slow to plying reproof and command: ".Thou believe that he was the Messiah, not- dumb and deaf spirit, I charge thee withstanding his miracles, and that even come out of him, and enter no more his disciples so slowly learned to put into him." And the spirit cried, and the proper trust in him. with a mighty convulsion came out, Mark adds (ix. 20-22) that when he leaving him apparently dead. Jesus that was possessed was brought, the lifted him up by the hand (Mark), and spirit, by a last desperate struggle, gave him to his father (Luke.) threw him down, and tore him, and left 19. Then came the disciples, &c. him apparently dead. He adds farther, This inquiry was made in some house that the case had existed during the to which they retired near the place whole life of his son, from a child. This where the miracle was performed. was a case of uncommon obstinacy. (Mark,) Jesus told them, in reply, The affliction was fixed and lasting. that i: was because of their unbelief 196 MATTHEW. [A. 1. 32. Jesus apart, and said, Why could 21 Howbeit this kind goeth not not we cast him out. out, but by prayer and fasting. 20 And Jesus said unto them, 22 And c while they abode in Because of your unbelief: a for Galilee, Jesus said unto them, The verily I say unto you, if b ye have Son of man shall be betrayed into faith as a grain of mustard-seed, ye the hands of men; shall say unto this mountain, Re- 23 And they shall kill him, and move hence to yonder place, and it the third day he shall be raised shall remove; and nothing shall be again. And they were exceeding impossible unto you. sorry. a Le.3.19, b c.21.21. Mar.11.23. Lu.17.6. cc.16.21. 20.17. Mar.8.31. 9.3,31. 10.33. 1 Cor.13.2. Lu.9.22,44. 18.31. 24.6,26,46. that they had not been able to cast him sary. That faith is produced and kept out. They were appalled by the diffi- vigorous only by much prayer, and by culty of the case, and the obstinacy of such abstinence from food as fits the the disease. Their faith would not mind for the highest exercises of reli have made it more easy for God to gion, and leaves it free to hold communwork this miracle, but such was his nion with God. will; such the way in which he work- 22, 23. See also Mark ix. 30-33. ed miracles, that he required faith in Luke ix. 43-45. And while they abode those -ho were the instruments. in Galilee. Galilee, the northern part 20. As a grain of mustard seed. See of Palestine. See Note, Matt. ii. 22. Note, Matt xiii. 31, 32. The mustard ~ The Son of man shall be betrayed, seed was the smallest of all seeds. It &c. To betray, means to deliver up has been supposed by some, therefore, in a treacherous manner. This was that he meant to say, if ye have the done by Judas Iscariot, called for that smallest or feeblest faith that is genu- the traitor. Matt. xxvi. 14-16, 47me, ye can do all things. The mustard 50. A traitor, or betrayer, is one who eeed produced the largest of all herbs. makes use of confidence reposed in him it has been supposed by others, there- for the purpose of delivering him up who fore, to mean, if you have increasing, puts that confidence in him to the hands expanding, enlarged faith, growing and of enemies. strengthening from small beginnings, 23. And they shall kill him-and he you can perform the most difficult un- shall be raised again. See Matt. xii. dertaking. There is a principle of vi- 40. Mark and Luke add, that they tality in the grain of seed stretching for- understood not that saying, and it was ward to great results, which illustrates hid from them, and they were afraid to the nature of faith. Your faith should ask him. The reasons of this may be like that. This is probably the true have been, 1st. They were strongly atmeaning. 5 Ye shall say unto this tached to him, and were exceedingly mountain, &c. Probably he pointed to sorry (Matthew) at any intimation that a mountain near, to assure them if they he was soon to leave them. They had such faith, they might accomplish learned with great slowness and rellclhe most difficult undertakings-things tance, therefore, that he was to be Lhat at first would appear impossible. treated in this manner. 2d. They were 21. Howbeit, this kind, &c. This not willing to believe it. They &new kind means this kind of devils; this he was the Messiah. But they sup species of possession. Where they posed that he was to be a distinguished have had long possession; where they prince, and was to restore the kingdor. produce such painful, and fixed, and to Israel. Acts i. 6. But to be be alarming effects, they can be expelled trayed into the hands of his enemies, only in connexion with prayer and fast- and be put to death, appeared to them ing. I Goeth not out, but by prayer to be frustrating all these expectations. and fasting. That is, in order to work 3d. Though what he said was plain miracles of this kind, to cast out devils enough, yet they did not understand it in cases so obstinate and dreadful as -they could not see how he could be this faith of the highest kind is neces- tlle Messiah, and yet be put to death in &..32.] CHAPTER XVI. 191 84 And when they were come 26 Peter saith unto him, Of to Capernaum, they that received 1 strangers. Jesus saith unto him, tribute-money came to Peter, and Then are the children free. said, Doth not your master pay 27 Notwithstanding, lest we tribute? should offend a them, go thou to 25 He saith, Yes. And when he the sea, and cast a hook, and take was come into the house, Jesus pre- up the fish that first cometh up; vented him, saying, What thinkest and when thou hast opened his thou, Simon l of whom do the mouth, thou shalt find 2 a piece of kings of the earth take custom or money; that take, and give unto tribute 1 of their own children, or them, for me and thee. of strangers?, Ch inl value Ex E.-38. 26- a Ro.14.21. 15.1-3. 2 Cor.6.3. 2 a stater, 1 didrachma, in value 15d. Ex38.26. which was alf an ounce of silver. this manner. Nor did they understand lxxxviii. 13; 1 Thess. iv. 15; Ps. cxix. it fully till after the resurrection. 148. IT Of whom do the kings of the 24-27. And when they were come to earth, &c. That is, earthly kings. Capernaum. See Note, Matt. iv. 13. T Their own children. Their sons; T They that received tribute. In the the members of the family. ~T Or of original this is, they who received the strangers? The word strangers does two drachms. The drachm was a Gre- not mean foreigners, but those who cimn coin, worth about twelve and a were not their own sons, or members half cents of our money. This tribute, of their family. Peter replied that triconsisting of those two drachms, was bute was collected of those out of their not paid to the Roman government, but own family. Jesus answered, then are to the Jewish collectors for the use of the children, or sons of the kings free; the temple service. It was permitted in i. e. taxes are not required of them. the law of Moses (see Ex. xxx. 11-16), The meaning of this may be thus exthat in numbering the people, half a pressed:'Kings do not tax their own shekel should be received of each man sons. This tribute money is taken up for the services of religion. This was for the temple service; i. e., the service in addition to the tithes paid by the of my Father. I, therefore, being the whole nation, and seems to have been Son of God, for whom this is taken up, considered as a voluntary offering. It cannot be lawfully required to pay this was devoted to the purchase of animals tribute.' for the daily sacrifice; wood, flour, 27. Notwithstanding, lest we should salt, incense, &c., for the use of the offend them. That is, lest they should temple. Two drachms were about think that we despise the temple and equal to half a shekel. T Doth not your its service, and thus provoke needless master pay tribute? This tribute was opposition, though we are not under voluntary; and they therefore asked obligation to pay it, yet it is best to pay him whether he was in the habit of it to them. ~T Go to the sea. This paying taxes for the support of the term- was at Capernaum, on the shore of the pie. Peter replied, that it was his sea of Tiberias. I Thou shalt find a custom to pay all the usual taxes of the piece of money. In the original, thou nation. shalt ind a stater, a Roman silver coin 25. Jesus prevented him. That is, of the value of four drachms, or one Jesus commenced speaking before Peter, shekel, and of oourse sufficient to pay or spoke before Peter hadi told him the tribute for two, himself and Peter. what he had said. This implies that In whatever way this is regarded, it ie though not present with FNeter when he proof that Jesus was possessed of digave the answer, yet Jesus was ac- vine attributes. If he knew that the quainted with what he had said. i P -e- first fish that came up would have such vent. To go before, or precede. It a coin in his mouth, it was proof of omdid not mean, as it now does with us, niscience. If he created the coin for the to hinder, or obstruct. See the same occasion, and placed it there, then if ase of the word in Ps. lix. 10; lxxix. 8; was proof of divine power. The for 17* .!J8 MATTHE W. LA. D. 32 mer is the mast probale supposition. It and in that death the angels see the is by no means absurd that a fish should most signal display of the justice ana have swallowed a silver coin. Many of love of God. them bite eagerly at any thing bright, 6th. Christians should delight to be and would not hesitate, therefore, at where God has manifested his glory. swallowing a piece of money. The feeling of Peter was natural. Ver. REMARKS. 4. His love of the glorious presence of 1st. Secret prayer should be practised Christ and the redeemed was right. alone, or apart from others. Ver. 1. He erred only in the manner of maniChrist often went into deserts, and on festing that love. We should always mountains, that he might be by him- love the house of prayer-the sanctu. self. This should be done: 1. To ary-and the place where Christ has raoid the appearance of ostentation. manifested himself as peculiarly glo2. Pride is easily excited, when we Jrious and precious to our souls, or as know that others hear us pray. Every peculiarly our Friend and Deliverer. one should have some place -some 7th. We need not be afraid of the closet-to which he may retire daily, most awful displays of deity, if Christ with the assurance that none sees him be with us. Ver. 7. Were we alone, but God. See Notes on ch. vi. 6. we should fear. None could see God 2d. In such seasons, we shall meet and live; for he is a consuming fire. God. Ver. 2. It was in such a sea- Heb. xii. 29. But with Jesus for oul son that the divine favor was peculiarly friend we may go confidently down to shown to Christ. Then the transfigura- death; we may meet him at his awful iion took place-the brightest manifes- bar; we may dwell in the full splen tation of his glory that ever occurred on dors of his presence to all eternity. earth. So the clearest and most pre- 8th. Saints at death are taken to cious manifestations of the love and happiness, and live now in glory. Ver. glory of God will be made to us in 3. Moses and Elias were not created prayer. anew, but came as they were. They 3d. We see the great glory of Christ. came from heaven and returned thither. Ver. 2. No such favor had been grant- The spirits of all men live, therefore ed to any prophet before him. We see in happiness or wo after the body is the regard in which he was leld by dead. Moses and Elias-among the greatest 9th. It is not unreasonable to sup of the prophets. We see the honor pose that saints may have some know which God put on him, exalting him ledge of what is done here on earth. far above them both. Ver. 5. The Moses and Elias appear to have beet, glory of heaven encompasses the Lord acquainted with the fact that Jesus was Jesus, and all its redeemed pay him about to die at Jerusalem. reverence. In him the divine nature 10th. The scriptures will be fulfilled. shines illustriously; and of hira and to The fulfilment may take place when him the divinity speaks in glory, as the we little know it; or in events that we only begotten Son of God. should not suppose were intended for - 4th. It is right to have particular af- fulfilment. Ver. 12. fection for some Christians more than 11th. Erroneous teachers will endea others, at the same time that we should vor to draw us away from the truth. love them all. Christ loved all his Mark ix. 14. They will do it by art, disciples; but he admitted some to pe- and caution, and the appearance of culiar friendship and favors. Ver. 1. calm inquiry. We should always be Some Christians may be more conge- on our guard against any teachers ap nidl to us in feeling, age, and education, pearing io call in question what Chris than others; and it is proper, and may has plainly taught us. be greatly to our advantage, to admit 12th. Mark ix. 15. Christ, in his hem among our peculiar friends. word, and by his spirit, is a safe teacher. 5th. The death of Jesus is an ob- When men are suggesting plausible ject of great interest to the redeemed. doubts about doctrine, or attempting Moses and Elias talked of it. Luke to unsettle our minds by cavils and inIx. 31. Angels also desire to look into quiry, we should leave them, and ap..his great subject. 1 Pet. i. 12. By ply by prayer, and by searching the hat death, all the redeemed are saved; Bible, to Christ, the great Prophet, A. D. 32.J CHAPTER XVIII. 199 CHAPTER XI III. Who is the greatest in the kingdom'I a the same time came the of heaven disciples unto Jesus, saying, a Mar.9.33,&c. Lu.9.46,&c. 22,24&c wvho is the way, the truth, and the but for our sins, and the sins of the jfe. rest of mankind, he might have been 13th. Parents should be earnest for always happy. the welfare of their children. Ver. 15. It is right for them to pray to *God in l "Twas you, my sins, my cruel sin& It is gt for them to pray to God in His chief tormentors were, times of sickness, that he would heal Each of my crimes became a nail, them. Miracles are not to be expected; And unbelief the spear. but God only can bless;he means which parents use for their sick and'Twas you that pulled the vengeance down afflicted children. Upon his guiltless head. ~aff~icted children. ^Break, break, my heart l O burst, mine eyes, 14th. Parents may to much by faith And let my sorrows bleed." and prayer for their children. Here the faith of the parent was the means of 19th. At the same time, we should saving the life of the child. Ver. 14- rejoice that God made his death the 18. So the faith of parents —a faith source of the richest blessings that ever producing diligent instruction; a holy descended on mankind. He rose and example, and much prayer, may be the brought life and immortality to light. means of saving their souls. God will Ver. 23. not indeed save them on account of the 20th. We should comply with all the faith of the parent; but the holy life of requirements of the laws of the land, if a father and mother may be the means not contrary to the law of God. It is of training up their children for heaven. important that governments should be 15th. It is proper to pray to Jesus to supported. Ver. 25. See also Rom, increase our faith. Mark ix. 24. We xiii. 1-7. may be sensible of our unbelief; may 21st. We should also be willing to feel that we deserve condemnation, and contribute our just proportion to the that we deserve no favor that is usually support of the institutions of religion. bestowed on faith; but we may come The tribute which Jesus paid here by a to him, and implore of him an increase miracle was for the support of religion of faith, and thus obtain the object of in the temple. Ver. 24-27. Jesus our desires. understood of how much value are the 16th. Our unbelief hinders our doing institutions of religion to the welfare of much that we might do. Ver. 20. We man. He worked a miracle, therefore, shrink from great difficulties, we fail in to make a voluntary offering to support great duties, because we do not put con- religion. Religion promotes the purity, tidence in God, who is able to help us. peace, intelligence, and order of the The proper way to live a life of religion community, and every man is therefore and peace, is to do just what God re- under obligation to do his part towards quires of us, depending on his grace to its support. If any man doubts this, aid us. he has only to go to the places where 17th. We see the proper way of in- there is no religion —among scoffers creasing our faith. Ver. 21. It is by and thieves, and adulterers, and pros much prayer and self-denial, and fast- titutes, and pickpockets, and drunkards ing. Faith is a plant that never grows No money is ever lost that goes in any In an uncultivated soil, and is never way to suppress these vices. luxuriant, unless it is often exposed to the beams of the Sun of righteous- CHAPTER XVIII. ness. 1-6. See also Mark ix. 33-41 18th. It is right to weep and mourn Luke ix. 46-50. Who is the greates over the death of Jesus. Ver. 23. It i the kingdomof heaven? Bythe king was a cruel death. And we should dom of heaven they meant the kingdom mourn that our best Friend passed which they supposed he was about tc through such sufferings. Yet we should set up-his kingdom as the Messiah. rather mourn that our sins were the They asked the question because they sause of such bitter sorrows; and that supposed, in accordance with the corm 200 MATTHE W. 1A. D. 32 2 And Jesus called a little child 4 Whosoever therefore shall hum auto him, and set him in the midst ble himself as this little child, the of them, same is greatest in the kingdom of 3 And said, Verily I say unto heaven. you, except ye be converted,a and be- 5 And whoso shall receive one come as little children, ^ye shall not such little d child in my name, reenter into the kingdom of heaven. ceiveth me. a Ps.51.10-13. Jno.3.3. b 1 Cor.14.20. 1 Pe. cLu.14.11. Ja.4.10. d Matt.10.42. _.2. mon expectation of the Jews, that he inquiring who should hold thJ higheg was about to set up a temporal kingdom offices. Jesus told them they were of great splendor; and they wished to wrong in their views and expectations. know who should have the principal No such things would take place. From offices and posts of honor and profit. these notions they must be turned, This was among them a frequent sub- changed, or converted, or they could have ect of inquiry and controversy. Mark no part in his kingdom. These ideas;ix. 34) informs us that they had had a did not fit at all the nature of his king dispute on this subject in tle way. Je- dom. ~ And become as little children sus, he says, inquired of them what Children are, to a great extent, destithey had been disputing about. Luke tute of ambition, pride, and haughti (ix. 47) says that Jesus perceived the ness. They are characteristically humthought of their heart:-an act imply- ble and teachable. By requiring his ing omniscience, for none can search disciples to be like them, he did not in the heart but God. Jer. xvii. 10. The tend to express any opinion about the disciples, conscious that the subject of native moral character of children, bui their dispute was known, requested simply that in these respects they should Jesus to decide it. Matt. xviii. 1. They become like them. They should lay were at first silent through shame aside their ambitious views, and pride, (Mark), but perceiving that the subject and be willing to occupy their proper sta of their dispute was known, they came, tion-a very lowly one. Mark says (ix, as Matthew states, and referred the 35) that Jesus, before he placed the little matter to him for his opinion. child in the midst of them, told them that 2, 3. Except ye be converted. The "if any man desire to be first, the same word " converted," means changed, or shall be last of all, and servant of all." turned. It means to change or turn That is, he shall be the most distinguishfrom one habit of life, or set of opinions, ed Christian who is the most humble, to another. James v. 19. Luke xxii. and who is willing to be esteemed least, 32. See also Matt. vii. 6; xvi. 23, and last of all. To esteem ourselves as Luke vii. 9, &c., where the same word God esteems us, is humility. And it is used in the original. It is sometimes cannot be degrading to think cf our referred to that great change called the selves as we are. But pride, or an at new birth, or regeneration (Ps. li. 13. tempt to be thought of more importIsa. Ix. 5. Acts iii. 19), but not always. ance than we are, is foolish, wicked, It is a general word, meaning any and degrading. change. The word regeneration denotes 4. The greatest, &c. That is, shall a particular change-the passing from be the most eminent Christian: shall death to life. The phrase, "except ye have most of the true spirit of religion. be converted," does not imply of ne- 5. And whoso shall receive one such cessity that they were not Christians little child. That is, whoso shall re6efore, or had not been born again. It ceive and love one with a spirit like means that their opinions and feelings this child-one who is humble, meek, about the kingdom of the Messiah must unambitious, or a real Christian. IaT be changed. They had supposed that my name. As a follower of me; or be he was to be a temporal prince. They cause he is attached to me. Whoso expected he would reign as other kings receives one possessed of my spirit, and did. They supposed he would have his who, because he has that spirit, loves great officers of state, as other mon- him, loves me also. The word "re. archs had. And they were ambitiously ceive" means to approve, love, or tree A D. 32.] CHAPTER XVIII. 40 6 But whoso shall offend a one 8 Wherefore, d if thy hand or thy of these little ones which believe in foot offend thee, cut them off, and me, it were better for him that a cast them from thee: it is better fot millstone were hanged about his thee to enter into life halt or maimneck, and that he were drowned in ed, rather than, having two hands the depth of the sea. or two feet, to be cast into everlast. 7 Woe unto the world because ing fire. of offences! for b it must needs be 9 And if thine eye offend thee, that offences come; but c woo to pluck it out, and cast it from thee: that man by whom the offence it is better for thee to enter e into cometh! life with one eye, rather than, hav a Mar.9.42. Lu.17.1,2. b 1 Cor.l1.19. Jude d c.5.29,30. Mar.9.43,45. e He.4.11 4. c Jude 11. with kindness; to aid in the time of it would be better for him to die, before need. See Matt. xxv. 35-40. he had committed the sin. To injure, Mark (ix. 38) and Luke (ix. 49) add or to cause to sin, the feeblest Christian, a conversation that took place on this will be regarded as a most serious ofmccasion, that has been omitted by Mat- fence, and will be punished accord hew. John told him that they had ingly. seen one casting out devils in his name, 7.'Vo unto the world because of o-f and they forbade him, because he fol- fences. That is, offences will be the lowed not with them. Jesus replied cause of wo, or of suffering. Offences, that he should not have been forbidden, here, mean things that will produce sin: for there was no one who could work a that will cause us to sin, or temptations miracle in his name that could lightly to induce others to sin. Note, Matt.v. speak evil of him. That is, though he 29. ~ It must needs be, &c. That is, did not attend them, though he had not such is the depravity of man, that there joined himself to their society, yet he will be always some attempting to make could not really be opposed to him. others sin; some men of wickedness Indeed they should have remembered, endeavoring to lead Christians astray, that the power to work a miracle must and rejoicing when they have succeeded always come from the same source, in causing them to fall. Such, also, is that is, God; and that he that had the the strength of our native corruption, ability given him to work a miracle, and the force of passion, that our besetand that did it in the name of Christ, ting sins will lead us astray.' TFo to must be a real friend to him. It is pro- that man by whom the offence cometh. He bable from this, that the power of who draws others into sin is awfully working miracles in the name of Christ guilty. No man can be more guilty. was given to many who did not attend No wickedness can be more deeply on his ministry. seated in the heart, than that which at6. TVhoso shall offend. That is, cause tempts to mar the peace, defile the puto fall, or to sin; or who should place rity, and destroy the souls of others. And any thing in their way to hinder their yet, in all ages there have been multipiety or happiness. Note, Matt. v. 29. tudes, who, by persecution, threats, IT These little ones. That is, Christians, arts, allurements, and persuasion, have manifesting the spirit of little children. endeavored to seduce Christians from I John ii. 1, 12, 18, 28. IT It were better the faith, and to lead them into sin. for him that a millstone, &c. Mills 8, 9. If thy hand, &c. See Notes anciently were either turned by hand Matt. v. 29, 30. The meaning of all (Note, Matt. xxiv. 41), or by beasts, these instances is the same. Tempta. ehiefly by mules. These were of the tions to sin, attachments, and employ. larger kind; and the original words de- ments of any kind that cannot be pur. note that it was this kind that was in. sued without leading us into sin, be tended. This was one mode of capital they ever so dear to us, must be abanpunishment practised by the Greeks, doned, or the soul must be lost. f It is Syrians, Romans, and by some other better-to enttsr into life halt or maimed snrroux ling nations. The meaning is, — orhaving aoe eye, &c. Itis notmeant 202 MATTHE W. [A. D. 32 mg two eS es, a to be cast into hell- leave the ninety and nine, and gc, fire. eth into the mountains, and seeketh 10 Take heed that ye despise not that which is gone astray? one of these little ones; for I say 13 And if so be that he find it, unto you, that in heaven their an- verily I say unto you, He rejoiceth gels b do always behold c the face more of that sheep, than of the ninety of my Father which is in heaven. and nine which went not astray. 11 For the Son of man is come 14 Even so, it is not the will of to save d that which was lost. your Father which is in heaven 12 How think ye? If a man that one f of these little ones should have a hundred sheep, and one of perish. them be gone astray,.doth he not 1.21. Lu.9.56. 19.10. Jro.3.17. 10.10. 12.47. aLu.9.25. bAc.12.15. cPs.17.15. dMatt. Ti.1.15. eLu.15.4,&c. f2Pe.3.9. by this, that when the body shall be they are ministered to by the highest raised, it will be maimed and disfigured and noblest of beings; beings who are in this manner. It will be perfect. See always enjoying the favor and friend1 Cor. xv. 42-44. But these things are ship of God. said for the purpose of carrying out or 11. For the Son of man, &c. This making complete the figure, or the rep- is a second reason why we should not resentation of cutting off the hands, &c. despise Christians, for the Son of man The meaning is, it is better to go to came to seek and save them. He came heaven, without enjoying the things that in search of them when lost; he found caused us to sin, than to enjoy them them; he saved them. It was the great here, and then be lost. IF Halt. Lame. object of his life; and though obscure MIaimed. With a loss of limbs. IT Into and little in the eye of the world, yet hell fire.. It is implied in all this, that that cannot be worthy of contempt if their beloved sins are not abandoned, which the Son of God sought by his the soul must go into everlasting fire. toils and his death. iT Son of man. See This is conclusive proof that the suffer- Note, Matt. viii. 19, 20. I That which ings of the wicked will be eternal. See was lost. Property is lost when it is Notes on Mark ix. 44, 46, 48. consumed, mislaid, &c.-when we have 10. Take heed that ye despise not one no longer the use of it. Friends are of these little ones, &c. That is, one lost when they die-we enjoy their sowho has become like little children-or, ciety no longer. A wicked and proflia Christian. Jesus then proceeds to gate man is said to be lost to virtue and state the reason why we should not de- happiness. He is useless to society. spise his feeblest and obscurest follower. So all men are lost. They are wicked, That reason is drawn from the care miserable wanderers from God. They which God exercises over them. The are lost to piety, to happiness, and heafirst instance of that care is, that in hea- ven. These Jesus came to save by ven their angels do always behold his face. giving his own life a ransom, and shedHe does not mean, I suppose, to state ding his own blood that they might be that every good man has his guardian recovered and saved. angel, as many of the Jews believed; 12-14. To show still farther the buc that the angels were, in general, the reason why we should not despise them, guards of his followers, and aided them, he introduced a parable showing the joy and watched over them. Heb. i. 14. felt when a thing lost is found. Man if Do always behold the face of God. rejoices over the recovery of one of his This is taken from the practice of earth- flock that had wandered, more than ly courts. To be admitted to the pre- over all that remained. So God rejoice' sence of a king; to be permitted to see that man is restored, seeks his salvahis face continually; to have free access tion, and wills that not one thus found at all times, was deemed a mark of pe- should perish. If God thus loves and cultr favor (1 Kings x. 8, Esther i. 14), preserves.the redeemed, then surely and was esteemed a security for his pro- man should not despise them. See this tection. So, says our Saviour, we should passage farther explained in Luke xv net despise the obscurest Christians, for 4-10. A. D. 32.] CHAPTER XVIII. 203 15 Moreover, ifa thy brother shall witnesses every word may b'e estrespass against thee, go and tell tablished. him his fault between thee and him 17 And if he shall neglect to hear alone: if b he shall hear thee, thou them, tell it unto the church: but hast gained thy brother. if he neglect to hear the church, let 16 But if he will not hear thee, d him be unto thee as an heathen then take with thee one or two more, man and a publican. that in the mouth of two or three c a Le.19.17. Lu17.8. b Ja5.20. cDe.19.15. d Ro.16.17. 1 Cor.5.3-5. 2 Th.3.6.14 15 —20. Moreover, if thy brother. The is, if he spurns or abuses you, or will word brother, here, evidently means a not be entreated by you, and will not fellow-professor of religion. Christians reform. ~ Take one or two more. The are called brethren because they belong design of taking them seems to be, 1st. to the same redeemed family —having a That he might be induced to listen to common Father, God, and because they them. Ver. 17. They should be perare united in the same feelings, objects, sons of influence or authority; his per. and destiny. f Trespass against thee. sonal friends, or those in whom he could That is, injure thee in any way, by put confidence. 2d. That they might words or conduct. The original word be witnesses of his conduct before the means sin against thee. This may be church. Ver. 17. The law of Moses done by injuring the character, person, required two or three witnesses. Deut. or property. ~ Go and tell him hisfault. xix. 15. 2 Cor. xiii. 1. John viii. 17. This was required under the law. Lev. 17. Tell it to the church. See Note, xix. 17. In the original it is, " go and Matt. xvi. 18. The church may here reprove him." Seek an explanation of mean the whole assembly of believers, his conduct; and if he has done wrong, or it may mean those who are authoradminister a friendly and brotherly re- ized to try such cases-the representaproof. This is required to be done taves of the church, or those who act alone: 1st. That he may have an op- for them. In the Jewish synagogue portunity of explaining it. In nine cases there was a bench of elders, before out of ten, where one supposes he has whom trials of this kind were brought. been injured, a little friendly conversa- It was to be brought to the church, in tion would set the matter right, and pre- order that he might be admonished, vent difficulty. 2d. That he may have entreated, and, if possible, reformed. opportunity of acknowledging his of- This was, and is always to be, the first fence, or making reparation, if he has business in disciplining an offending done wrong. Many would be glad of brother. ~ If he neglect to hear the such an opportunity, and it is our duty church, let him be, &c. The Jews gave to furnish it by calling on them. 3d. the name heathen or gentile to all other That we may admonish them of their nations but themselves. With them error, if they have done an injury to the they had no religious intercourse or cause of religion. This should not be communion. ~ Publican. See Note, blazoned abroad. It can do no good. Matt. v. 47. Publicans were men of It does injury. It is what the enemies abandoned character, and the Jews of religion wish. Christ is often wound- would have no intercourse with them. ed in the house of his friends; and reli- The meaning of this is, cease to have gion, as well as an injured brother, often religious intercourse with him, to ac suffers by spreading such faults before knowledge him as a brother. Regard the world. q Thou hast gained thy bro- him as obstinate, self-willed, and guilty. ther. To gain means, sometimes, to It does not mean that we should cease preserve, or to save. 1 Cor. ix. 19. to show kindness to him, and aid him here it means, thou hast preserved him, in affliction or trial; for this is required or restores him, to be a consistent Chris- towards all men. But it means that we lian. Perhaps it may include the idea should disown him as a Christian bro. ilso, thou hast reconciled him - thou ther, and treat him as we do other men bast gained him as a Christian brother. not connected with the church. This 16. If ie will not hear thee, &c. That should not be done till all these steps 204 MATTHEW. [A.D. 32 18 Verily I say onto you, Q What- 20 For where two or three are soever ye shall bind on earth, shall gathered together c in my name, be bound in heaven; and whatso- there am I in the midst of them.' ever ye shall loose on earth, shall 21 Then came Peter to him, and be loosed in heaven, said, Lord, how oft shall my brothel 19 Again I say unto you, That if sin against me, and I forgive d him I two of you shall agree on earth as till seven times 1 touching any thing that they shall 22 Jesus saith unto him, I say ask, it shall be done for them of not unto thee, Until seven times my Father which is in heaven, but, Until seventy times seven. a.16.19. Jno.20.23. Ac.15.23-31. 2 Cor. c Jno.20.19. 1 Cor.5.4. d Mar.11.25. Lu 210. b Mar.11.24. Jno.16.24. 1 Jno.5.14. 17.4. Col.3.13. are taken. This is the only way of the particular promise made (ver. 19) kindness. This is the only way to pre- to his apostles. He affirms that wher. serve peace and purity in the church. ever two or three are assembled to18. Whatsoever ye shall bind, &c. gether in his name, he is in the midst See Note, Matt. xvi. 19. These words of them. ~ In my name. That is, 1st. were spoken to the apostles. He had By my authority, acting for me in my used the same words to Peter. Ch. xvi. church. See John x. 25, xvi. 23. 2d. 19. He used them here to signify that It may mean, for my service, in the they all had the same power; that in place of prayer and praise, assembled ordering the affairs of the church he in obedience to my command, and with did not intend to give Peter any supre- a desire to promote my glory. T There macy, or any exclusive right to regulate am I in the midst of them. Nothing it. The meaning of this verse is, what- could more clearly prove that Jesus ever you shall do in the discipline of the must be everywhere present, and of church shall be approved by God, or course be God. Every day, perhaps bound in heaven. This promise, there- every hour, two or three, or many fore, cannot be understood as extend- more, may be assembled in every city ing to all Christians or ministers; for or village in the United States, in Engall others but the apostles may err. land, in Greenland, in Africa, in Cey19. Again I say unto you,'if two of ion, in the Sandwich Islands, in Russia, you, &c. This is connected with the and in Judea-in almost every part of previous verses. The connexion is this: the world-and in the midst of them all The obstinate man is to be excluded is Jesus the Saviour. Millions thus at from the church. Ver. 17. The care of the same time, in every quarter of the the church -the power of admitting or globe, worship in his name, and expeexcluding members-of organizing and rience the truth of the promise that he establishing it —is committed to you, is present with them. It is impossible the apostles. Ver. 18. Yet there is that he should be in all these places, and not need of the whole to give validity to not be God. the transaction. When two of you 21. Then came Peter, &c. The men. igree-or have the same mind, feelings, tion of the duty (ver. 15) of seeing a broand opinion, about the arrangement of ther when he had offended us, implying affairs in the church, or about things that it was a duty to forgive him, led desired for its welfare, and shall ask of Peter to ask how often this was to be God, it shall be done for them. See done. ~ Forgive him? To forgive ie Acts i. 14-26, xv. 1-29. The pro- to treat as though the offence was no. mise here has respect to the apostles in committed-to declare that we will not organizing the church. It cannot, with harbor malice, or treat unkindly, but any propriety, be applied to the ordinary that the matter shall be buried and for. prayers of believers. Other promises gotten. ~T Till seven times? The Jews are made to them, and it is true that the taught that a man was to forgive an. prayer of faith will be answered; but other three times, but not the fourth, that is not the truth taught here. Peter more than doubled this, and ask 20. For where two or three, &c. This ed whether forgiveness was to be exer is a general assertion, made to support cisea to so great an extent. ~ Til A. 1. 32.1 CHAPTER XVIil. 20 23 Therefore is the kingdom of to pay, his lord commanded him to neaven likened unto a certain king, be b sold, and his wife and children, which would take a account of his and all that he had, and payment to servants. be made. 24 And when he had begun to 26 The servant therefore fell reckon, one was brought unto him down, and worshipped 2 him, saywhich owed him ten thousand 1 ta- ing, Lord, have patience with me ents: and I will pay thee all. 25 But forasmuch as he had not 27 Then the lord of that servan a Ro.l.12. 1 a talent is 750 ounces of sil- 2Ki.41. Is. 2 or, besought him. ant, ta^is,7z, at 5s. the ounce, is 1871. l'*.5 2 Ki.4.1. Is.50.1. 2 or, besought hin.._r, whiel, at 5s. the ounce, is 1871. 10s. eeventy times seven. The meaning is, persons are intended by the word ser. that we are not to limit our forgiveness vants. to any fixed number of times. See Gen. 24. Ten thousand talents. A tales. iv. 24. As often as a brother injures was a sum of money, or weight of silus, and asks forgiveness, we are to for- ver or gold, amounting to three thougive him. It is his duty to ask forgive- sand shekels. A silver shekel was ness. Luke xvii. 4. If he does this, worth, after the captivity, not far from it is our duty to declare that we forgive half a dollar of our money. A talent him, and to treat him accordingly, If of silver was worth $1519 23 cts; of he does not ask us to forgive him, yet gold, $243,098 88 cts. If these were we are not at liberty to follow him with silver talents, as is probable, then the revenge and malice, but are still to treat sum owed by the servant was fifteen him kindly, and to do him good. Luke millions, one hundred and eighty thoux. 30-37. sand dollars; a sum which proves that 23. Therefore is the kingdom of hea- he was not a domestic, but some tribuven likened, &c. This phrase has re- tary prince. The sum is used to show ference to the church, or to the way in that the debt was immensely large, and which God will deal with his people. that our sins are so great that they can It shall be in my church as it was with. not be estimated or numbered. Com. a certain king; or God will deal with pare Job xxii. 5. the members of his church as a certain 25. His lord commanded him to be king did with his servants. See Note, sold, &c. Bythe laws of the Hebrews, Matt. iii. 2. This parable (see Matt. they were permitted to sell debtors, xiii. 3) is related to show the duty of with their wives and children, into serforgiving others. It is not necessary to vitude for a time sufficient to pay the suppose that it was a true narrative, but debt. See 2 Kings iv. 1; Lev. xxv. only that it illustrated the truth which 39-46; Amos viii. 6. he was teaching. At the same time it 26. The servant fell down and wormay be true that such an occurrence shipped him. This does not mean that really took place. ~T Would take ac- he paid him religious homage, but that count of his servants. To take account in a humble, and reverent, and earnest means to reckon, to settle up the affairs. manner, he entreated him to have paServants here means, probably, petty tience with him. He prostrated himprinces, or, more likely, collectors of the self before his lord, as is customary in revenue, or taxes. Among the ancients, all eastern nations, when subjects are kings often farmed out, or sold for a in the presence of their king. See Note, certain sum, the taxes of a particular Matt. ii. 2. province. Thus, when Judea was sub- 27. The lord of that servant was moved ject to Egypt, or Rome, the kings fre- with compassion, &c. He had pity on quently sold to the High Priest the him. He saw his distressed condition. taxes to be raised from Judea, on con- He pitied his family. He forgave hint dition of a much smaller sum being the whole debt. This represents the paid to them. This secured to them a mercy of God to men. They had sincertain sum, but it gave occasion to ned. They owed to God more than much oppression in the collection of the could be paid. They were about to iaxes. It is probable that some such be east off. But God has rsercy o1 18 206 MATTHEW. [A D. 3i was moved with compassion, a and sorry, and came and told unto their loosed him, and forgave him the lord all that was done. debt. 32 Then his lord, after that he 28 But the same servant went had called him, said unto him, O out, and found one of his fellow- thou wicked servant, ~ I forgave servants which owed him an hun- thee all that debt, because thou de. dred' pence; and he laid hands on siredst me: him, and took him by the throat, 33 Shouldest not thou also have saying, Pay me that thou owest. had compassion on thy fellow-ser. 29 And his fellow-servant fell vant, even as I had pity on thee 1 down at his feet, and besought him, 34 And his lord was wroth, and saying, B Have patience with me, delivered him to the tormentors, till and I will pay thee all. he should pay all that was due untc 30 And he would not; but went him. and cast him into prison, till he 35 Sod likewise shall my heaven should pay the debt. ly Father do also unto you, if ye 31 So when his fellow-servants from your hearts forgive not every saw what was done, they were very one his brother their trespasses. a Ps.78.38. 1 the Roman penny is the 8th halfpenny. c.20.2. b ver.26. c Lu.19.23. part of an ounce, which, at 5s. the ounce, is 7d. d Pr.21.13. c.6.12. Ja.2.13. them, and in connexion with their making a consistent narrative. It can prayers forgives them. We are not to not be intended to teach that other Interpret the circumstances of a parable Christians should go and tell God what too strictly. The verse about selling a brother had done; for God well knows the wife and children is not to be taken all the actions of his children, and does literally, as if God was about to punish not need us, surely, to inform him of them for the sins of the father; but it what is done. It is abusing the Bible, is a circumstance thrown in to keep up and departing from the design of parathe story; to make it consistent; to bles, to press every circumstance, and explain why the servant was so anxious to endeavor to extract from it some to obtain a delZa of the time of payment. spiritual meaning. Our Saviour, in 28, 29. Hefound afellow-servantwho this parable, designed most clearly to owed him an hundred pence. The pen- exhibit only one great truth-the duty ny was a Roman coin, worth about of forgiving our brethren, and the great fourteen cents of our money. Conse- evil of not forgiving a brother when he quently, this debt was about fourteen offends us. The circumstances of the dollars-a very small sum compared parable are intended only to make the with what had been forgiven to the first story consistent with itself, and thus to servant. Perhaps our Saviour, by this, impress the general truth more fully on meant to teach that the offences which the mind. our fellow-men commit against' us are 34. Delivered hem to the tormentors very small and insignificant, compared The word tormentors, here, probably with our offences against God. Since means keepers of the prison. Torments God has forgiven us so much, we ought were inflicted on criminals, not on debt to forgive each other the small offences ors. They were inflicted by stretching which are committed. ~l Took him by the limbs, or pinching the flesh, or talk the throat. Took him in a violent and ing out the eyes, or taking off the skip rough manner-half choked or throttled while alive, &c. It is not probable him. This was the more criminal and that any thing of this kind is intended, base, as he had himself been so kindly but only that the servant was punished treated, and dealt so mildly with, by his by imprisonment till the debt should ord. ~ Besought. Entreated, plead be paid. with him. 35. So likewise, &c. This verse con 31. So when hisfellow-servants, &c. taoins the sum or moral of the parable This is a mere circumstance thrown in- When Christ has explained one of his to the story for the sake of keeping, or own parables, we are to receive itjust A. D. S32. CHAPTER X. XI. W2 as he has explained it, and not attempt this world, and wo to the man that acts to draw spiritual instruction from any as though it were. Deep and awful parts or circumstances which he has must be the lot of him who thus seeks not explained. The following seems the honors of the world, while he is to be the patl icalars of the general truth professedly following the meek and which he meant to teach: 1st. That lowly Jesus. our sins are great. 2d. That God freely 3d. Humility is indispensable to reforgives them. 3d. That the offences ligion. Ver. 3. No man, who is not committed against us by our brethren humble, can possibly be a Christian. are comparatively small. 4th. That He must be willing to esteem himself we should, therefore, most freely for- as he is, and to have others esteem him give them. 5th. That if we do not, so also. This is humility. And huGod will be justly angry with us, and militv is lovely. It is not meanness. punish us. ~ From your hearts. That It is not cowardice. It is not want of {s, not merely in words, but really and just self-esteem. It is a view of ourtruly to feel and act towards him as if selves just as we are, and a willingness he had not offended us. T Trespasses. that God and all creatures should so Offences, injuries. Remarks and ac- esteem us. What can be more lovely tions designed to do us wrong. than such an estimation of ourselves? REMARKS. And how foolish and wicked is it to be st. We see that it is possible to make proud; that is, to think more of oura profession of religion an occasion of selves, and wish others to think so, ambition. Ver. 1. The apostles at than we really deserve! To put on first sought honor, and expected office appearances, and to magnify our own ~n consequence of following Christ. So importance, and think that the affairs.housands have done since. Religion, of the universe could not go on without notwithstanding all the opposition it has us, and to be indignant when all the met with, really commands the confi- world does not bow down to do us lence of mankind. To make a pro- homage -this io hypocrisy, as well as ession of it may be a way of access to wickedness; and there may be, there >hat confidence. And thousands, it is fore, hypocrites out of the church, aa.o be feared, even yet enter the church well as in it. merely to obtain some worldly benefit. 4th. Humility is the best evidence of Especially does this danger beset min- piety. Ver. 4. The most humble man isters of the gospel. There are few is the most eminent Christian. He is paths to the confidence of mankind so greatest in the kingdom of heaven. easily trod, as to enter the ministry. The effect of sin is to produce pride. Every minister, of course, if at all wor- Religion overcomes it by producing a thy of his office, has access to the con- just sense of ourselves, of other men, fidence of multitudes, and is never of angels, andof God. We may theredespised but by the worst and lowest fore measure the advance of piety in of mankind. No way is so easy to step our own souls by the increase of huat once to public confidence. Other mility. men toil long to establish influence by 5th. We see the danger of despising personal character. The minister has and doing injury to real Christians, and it by virtue of his office. Those who more especially the guilt of attempting now enter the ministry are tempted far to draw them into sin. Ver. 6. God more in this respect than were the apos- watches over them. He loves them. ties; and how should they search their In the eye of the world they may be own hearts, to see that no such abomi- of little importance, but not so with nable motive has induced them to seek God. The most obscure follower of that office! Christ is'dear, infinitely dear, to him; 2d. It is consummate wickedness and he will take care of him. lie that thus to prostrate the most sacred of all attempts to injure a Christian attempts offices to the woIst of purposes. The to injure God; for God has redeemcd apostles, at this time, were ignorant. him, and loves him. They expected a kingdom where it 6th. Men will do much to draw would be right to seek distinction. But others into sin. Ver. 7. In all comwe labor under no such ignorance. munities there are some who seem to WR Aow that his kingdom is not o live for this. They have often much 208 MATTHE W. [A. D. 32 wealth, or learning, or accomplishment, the Prince of peace-has declared tha or address, or professional influence; this is the way to treat our brethren and they employ it for the sake of se- No other can be right; and no other, ducing the unwary, and leading them therefore, can be so well adapted te: into ruin. Hence offences come, and promote the peace of the church. And many of the young and thoughtless are yet how different from this is the course led astray. But He who has all power commonly pursued! How few go hohas pronounced wo upon them, and nestly to an offending brother, and tell judgment will not always linger. No him his fault! Instead of this, every class of man have a more fearful ac- breeze bears the report-it is magnified count to render to God than they who -mole-hills swell to mountains, and a thus lead others into vice and infidelity. quarrel of years often succeeds what 7th. We must forsake our dearest might have been settled at once. No sins Vs. 8, 9. We must do this, or robber is so cruel as he who steals go to hell-fire. There is no way of away the character of another. Nothing avoiding it. We cannot love and che- can compensate for the loss of this, rish those sins, and be saved. Wealth, health, mansions, and equip 8th. The wicked-they who will not age, all are trifles compared with this forsake their sins-must certainly go to Especially is this true of a Christian. eternal punishment. Vs. 8, 9. So said His reputation gone, he has lost his the compassionate Saviour. The fair power of doing good; he has brought and obvious meaning of his words is, dishonor on the cause he most loved; that the sufferings of hell are eternal. he has lost his peace, and worlds canAnd Christ did not use words without not repay him. meaning. He did not mean to frighten Who steals my purse, steals trash:'tis us by bug-bears, or to hold up imagi- something, nothing: nary fears. If Christ speaks of hell,'Twas mine,'tis his, and has been slave to then there is a hell. If he says it is thousands. eternal, then it is so. Of this we may But he that filches from me my good name be slre, that EVERY WORD which the Robs me of that which not enriches him, be 7 that X WOD te And makes me poor indeed." God of mercy has spoken about the punishment of the wicked is FULL OF MEAN- 13th. We have every encouragement iNG. to pray. Ver. 20. We are poor, and 9th. Christians are protected. Ver. 10. sinful, and dying, and none can comAngels are appointed as their friends fort us but God. At his throne we and guardians. Thosefriends are very may find all that we want. We know near to God. They enjoy his favor, not which is most wonderful, that God and his children shall be safe. deigns to hear our prayers, or that men 10th. Christians are safe. Vs. 11-14. are so unwilling to use so simple and Jesus came to save them. He left the easy a way of obtaining what they so heavens for this end. God rejoices in much need. their salvation. He secures it at great 14th. We should never be weary of sacrifices, and none can pluck them out forgiving our brethren. Ver. 22. We of his hand. After the coming of Jesus should do it cheerfully. We should do to save them-after all that he has done it always. We are never better emfor that, and that only-after the joy of ployed than when we are doing good God and angels at their recovery-it is to those who have injured us. Thus impossible that they should be wrested doing, we are most like God. from him and destroyed. See John x. 15th. There will be a day in which 27, 28. we must give up our account. Ver. 23. 11th. It is our duty to admonish our It may wait long; but God will reckon brethren when they injure us.' Ver. 15. with us, and every thing shall be We have no right to speak of the of- brought into judgment. fence to any one else, not even to our 16th. We are greatly indebted to best friends, until we have given an God-far, far beyond what we are able opportunity to explain. to pay. Ver. 24. We have sinned, 12th. The way to treat offending and in no way can we make atonemen4 brethren is clearly pointed out. Vs. 15, for past sins. But Jesus the Savioul i6, 17. Nor have we a right to take has made attonement, and paid olu any other course. Infinite Wisdom- debt, and we mnwy be free. A. D. 32.] CHAPTER X1X. 2s CHAPTER XIX. 4 And he answered and said unto ND it came to pass, that when them, Have ye not read, that bhe Jesus had finished these say- which made them at the beginning, ings, he" departed from Galilee, and made them male and female? came into the coasts of Judea be- 5 And said, For- this cause shall yond Jordan: a man leave father and mother, and 2 And great multitudes followed shall cleave to his wife; and they him; and he healed them there. twain shall be one flesh. 3 The Pharisees also came unto 6 Wherefore they are no more him, tempting him, and saying unto twain, but one flesh. What i there. him, Is it lawful for a man to put fore God hath joined together, let away his wife for every cause t not man put asunder. a Mar.lO.l. Jio.lC.40. b Ge.1.27. 5.2. Mal.2.15. c Ge.2.24. Ep. 5.31. d 1 Cor.7.10.:7tn. It is right to pray to God when No other can be genuine. No other we lsel that we have sinned, and are is like God. unable to pay the debt. Ver. 26. We have no other way. Poor, and needy, CHAPTER XIX. and wretched, we must cast ourselves 1-12. See also Mark x. 1-12. upon his mercy, or die-die for ever. 1. Coasts of Judea beyond Jordan. 18th. God will have compassion on Probably our Saviour was then going those who do it. Ver. 27. At his feet, from Galilee up to Jerusalem, to one of in the attitude of prayer, the burdened the great feasts of the Jews. Samaria sinner finds peace. We have nowhere was'between Galilee and Jerusalem; else to go but to the very Being that we and, choosing not to go through it, he have offended. No being but He can crossed the Jordan, and passed down save us from death. on the east side of it, through Pere-a, 19th. From the kindness of God to a region of country belonging to Judea, us we should learn not to oppress formerly a part of the tribes Reuben, others. Ver. 28. Gad, and Manasseh. See the map, 20th. It is our true interest, as well IT Coasts of Judea. Regions or parts as duty, to forgive those that offend us. of Judea. See Note on Matt. ii. 16. Ver. 34. God will take vengeance; 3. The Pharisees came. See Note, and in due time we must suffer, if we Matt. iii. 7. ~ Tempting him. This do not forgive others. means, to get him, if possible, to ex 21st. Christians are often great suf- press an opinion that should involve ferers for harboring malice. As a him in difficulty. There was the more punishment, God withdraws the light art in this captious question which they of his countenance; they walk in dark- proposed, as at that time the people ness; they cannot enjoy religion; their were very much divided on the subject. conscience smites them; and they are A part, following the opinions of Hillel, wretched. No man ever did, or ever said that a man might divorce his wife can, enjoy religion, who did not from for any offence, or any dislike he might his heart forgive his brother his tres- have of her. Note, Matt. v. 31. Others passes. of the school of Shammai, maintained 22d. One reason why Christians ever that divorce was unlawful, except in walk in darkness is, that there is some case of adultery. Whatever opinion, such duty neglected. They think they therefore, Christ expressed, they exhave been injured, and very possibly pected that he would involve himself in they may have been. They think they difficulty with one of their parties. are in the right, and possibly they are.4, 5, 6. And he answered and said, so. But mingled with a consciousness &c. Instead of referring to the opiof this is an unforgiving spirit; and they nions of either party, Jesus called their cannot enjoy religion till that is sub- attention to the original design of mar dued. riage, to the authority of Moses-ar 23d. Forgiveness must not be in word authority acknowledged by them both, merely, but from the heart. Ver. 35. ~' Have ye not rad. Gen. i. 27: ii 18* 210 MATTHEW. 1A. D. 3 7 Thee say unto him, Why a did cause of the hardness of your hearts Moses t) en command to give a suffered you to put away your wives: writing of divorcement, and to put but from the beginning it was not her away so. 8 He saith unto them, Moses, be- 9 And I say unto you, whoso, a De.24.1. Is.50.1, 21, 22. ~ And said, For this cause, 8. He saith unto them, &c. Jesus &c. Gen. ii. 24. That is, God at the admits that this was allowed; but still Deginning made but one man and one he contends that this was not the orgiwoman; their posterity shou-_ learn nal design of marriage. It was only a that the original intention of marriage temporary expedient, growing out of a was that a man should have but one peculiar state of things, and not dewife. X Shall leave his father and signed to be perpetual. It was on acmother. This means, shall bind him- count of the hardness of their hearts. self more strongly to his wife than he Moses found the custom in use. He was to his father or mother. The mar- found a hard-hearted and rebellious riage connexion is the most tender and people. In this state of things he did endearing of all human relations; more not deem it prudent to forbid a practice tender than even that bond which unites so universal: but it might be regulated; us to a parent. ~ And shall cleave unto and, instead of suffering the husband to,is wife. The word cleave denotes a divorce his wife in a passion, he reunion of the firmest kind. It is in the quired him, in order that he might take original taken from gluing, and means time to consider the matter, and thus so firmly to adhere together that no- make it probable that divorces would thing can separate them. IT They twain be less frequent, to give her a writing; shall be oneflesh. That is, they two, or to sit down deliberately, to look at the that were two, shall be united as one- matter, and probably also to bring the one in law, in feeling, in interest, and case before some scribe or learned man, in affection. They shallno longer have to write a divorce in the legal form. separate interests, but shall act in all Thus doing, there might be an opporthings as if they were one-animated tunity for the matter to be reconciled, by one soul and one wish. The argu- and the man to be persuaded not to di ment of Jesus here is, that since they vorce his wife. This, says our Saviour, are so intimately united as to be one, was a permission growing out of a parand since in the beginning God madi ticular state of things, and designed to but one woman for one man, it follows remedy a prevailing evil. But at first that they cannot be separated but by it was not so. God intended that marthe authority of God. Man may noi viage should be between one man and ono put away his wife for every cause. woman, and that they were only to be seWhat God has joined together man may parated by appointment of him who had not put asunder. In this decision he formed the union. ~ Hardness of your really decided in favor of one of the hearts. He speaks here of his hearers parties; and it shows that when it was as a part of the nation. The hardness proper, Jesus answered questions, from of you Jews; as when we say, we whatever cause they might have been fought with England and. gained our proposed, and however much difficulty independence. That ip. we the Ameit might involve him in. Our Lord, in rican people, thought, was done by this, also showed consummate wisdom. our fathers. He does not mean to say, He answered the question, not from therefore, that this was done on account Hillel or Shammai, their teachers, but of the people that he addressed, but of iorn. Mloses; and thus defeated their the national hardness of heart —the malice. cruelty of the Jewish people as a people. 7. WIhy did HIoses, &c. To this 9. And I say unto you. Emphasis they objected that Mloses had allowed should l. laid here on the word I. such divorces (Deut. xxiv. 1); and if This was the opinion of Jesus-this he he had allowed them, they inferred that proclaimed to be the law-of his king they could not be unlawfL, See N)te, dom-this the command of God ever Matt. v. 31. afterwards. Indulgence had been given A. D. 32.] CHAPTER XIX. 21N ever a shall put away h-s wife, ex- 12 For there are some eunuchs cept it be for fornication, and shall which were so born from their momarry another, committeth adultery: thers' womb: and there are some and whoso marrieth her which is eunuchs, which were made eunuchs put away doth commit adultery. of men: and there be eunuchst 10 His disciples say unto him, which have made themselves euIf the case of the man be so with nuchs for the kingdom of heaven's iis wife, it is not good to marry. b sake. He that is able to receive 11 But he said unto them, All it, let him receive it. men cannot receive this saying, save 13 Then were there brought unto they to whom it is given. him little children, that he should a c.5.32. Lu.16.18. b Pr.19.13. 21.9,19. c lCor.7.32. by the laws of Moses; but that indul- state. Some were so born; some made gence was to cease, and the marriage such by the cruelty of men; and some relation to be brought back to its original who voluntarily abstained from mar. intention. Only one offence was to riage for the kingdom of heaven's sakemake divorce lawful. This is the law that is, that they might devote themof God. And by the same law, all selves entirely to the proper business marriages which take place after di- of religion. Perhaps he refers here to vorce where adultery is not the cause the ESSENES, a sect of the Jews (see of divorce, are adulterous. Legisla- Note, Matt. iii. 7) who held that martures have no right to say that men riage was unsuitable to their condition, may put away their wives for any other who had no children of their own, but cause; and where they do, and where perpetuated their sect by adopting the there is marriage afterwards, by the law poor children of others. Eunuchs were of God such marriages are adulterous. employed chiefly in attending on the 10. His disciples say, &c. The dis- females, or in the harem. They rose ciples were full of Jewish notions. often to distinction, and held important They thought that the privilege of di- offices in the state. Hence the word vorcing a wife when there was a quar- sometimes denotes such an officer ot relsome disposition, or any thing else state. Acts viii. 27. that rendered the marriage unhappy, 13. Then were brought little children. was a great privilege; and that in such See also Mark x. 13-16; Luke xviii. 15 cases to be always bound to live with a -17. Probably these were brought by wife was a great calamity. They said, some of his followers, who desired not therefore, that if such was the case- only to devote themselves to Jesus, but such the condition on which men mar- all that they had-their children as well ried-it was better not to marry. as themselves. All the Jews were ac11. All men cannot receive this say- customed to devote their children to ing. The minds of men are not pre- God by circumcision. It was natural, pared for this. This saying evidently therefore, under the new dispensation, means what the disciples had just said, that it should be done. Luke says they that it was good for a man not to marry. were infants. They were undoubtedly It might be good in certain circumstan- those who were not old enough to come ces, in times of persecution and trial, by choice, but their coming was an act of or for the sake of laboring in the cause the parents. I Put his hands on them of religion, without the care and burden and pray. It was customary among the of a family. It might be good for many Jews, when blessings were sought for to live as some of the apostles did, others in prayer, to lay the hands on without marriage, but it was not given the head of the person prayed for, im. to all men. 1 Cor. vii. 1, 7, 9. To be plying a kind of consecration to God. narried, or unmarried, might be law- See Gen. xlviii. 14; Matt. ix. 18. They ful according to circumstances. 1 Cor. had also much confidence in the prayvii. 26. ers of pious men; believing that those 12. Jesus proceeds to state that there blessed by a saint or a prophet.would were some who were able to receive that be happy. See Num. xxii. 6; Luke ii sgaing, and to rrmair. in an unnarried 28. ~ The disciples rebuked them. Thal 212 MATTHEW. [A. D 32 put his hands on them, and pray: 15 And he laid his hands or and the disciples rebuked them. them, and departed thence. 14 Bat Jesus said, Suffer little 16 And behold, one came, and children, and forbid them not, to said unto him, Good Master, what come unto me; for of such b is the c good thing shall I do, that I may kingdom of heaven. have eternal life? a Mar.10.14. Lu.18.16,&c. b c.18.3. c Mar.10.17. Lu.10.25. 18.18. a, rsproved them, or told them it was says he blessed them. That is, he improper. This they did probably, pronounced or sought a blessing on either, 1st. because they thought they them, were too young; or, 2d. because they 16-30. This account is found also 6hought they would be troublesome to in Mark x. 17-31, Luke xviii. 18their Master. 30. 14. Jesus said, Suffer little children, 16. One came. This was a young &c. Mark adds, he was much displeased man. Ver. 20. He was a ruler (Luke); at what the disciples said. It was a probably a ruler in a synagogue, or of thing highly gratifying to him, and the great council of the nation; a place which he earnestly sought, that chil- to which he was chosen on account of dren should be brought to him; and a his unblemished character, and promiscase where it was very improper that ing talents. He came running (Mark); they should interfere. QS Of such is the evincing great earnestness and anxiety. kingdom of heaven. The kingdom of He fell upon his knees (Mark); not to heaven evidently means, here, the worship him, but to pay the customary church. Note, Mark iii. 2. In Mark respectful salutation; exhibiting the and Luke it is said he immediately add- highest regard for Jesus as an extraoc ed, " Whosoever shall not receive the dinary religious teacher. ~ Good Mas kingdom of God as a little child, shall ter. The word good here means, doubt not enter therein." Whosoever shall less, most excellent; referring not so not be humble, unambitious, and docile, much to the MORAL character of Jesus shall not be a true follower of Christ, as to his character as a religious teacher or a member of his kingdom. Of such It was probably a title which the Jews as these-that is, of persons with such were in the habit of applying to their tempers as these-is the church to be religious teachers. The word Mlaster composed. He does not say of those here means teacher. TVWhat good thing infants, but of such persons as resem- shall I do. He had attempted to keep bled them, or were like them in temper, all the commandments. He had been was the kingdom of heaven made up. taught by his Jewish teachers that men It was proper, therefore, that he should were to be saved by doing something, pray for them. It was proper that they or by their works; and he supposed who possessed such a temper should be that this was to be the way under every brought to him. The disposition itself system of religion. He had lived ex-the humility, the teachableness, the ternally a blameless life; but yet he want of ambition, was an ornament any was not at peace: he was anxious, and where, and little children should there- he came to ascertain what, in the view fore be brought to him.-It is probable of Jesus, was to be done, that his right-it is greatly to be hoped-that all in. eousness might be complete. To have fants will be saved. No contrary doc- eternal life means to be saved. Th6 trine is taught in the sacred scriptures. happiness of heaven is called life, in op But it does not appear to be the design position to the pains of hell, called death, of this passage to teach that all infants or an eternal dying. Rev. ii. 2; xx. 14. will be saved. It means simply that The one is real life, answering the purthey should be suffered to be brought poses of living-living to the honor oI to him, as amiable, lovely, and uncor- God, and in eternal happiness; the other rupted by the world, and having traits is a failure of the great ends of existof mind resembling those among real ence-prolonged, eternal suffering-of Christians. which temporal death is but the feeble 15. Ife laid his hands on them. Mark image. A. D. 32.1 CHAPTER XIX. 21L 17 And he said unto him, Why der, Thou shalt not commit adul tallest thou me good. there is none tery, Thou shalt not steal, Thou good but one, that is God: but if shalt not bear false witness; thou wilt enter into life, keep the 19 Honour thy father and thy commandments. mother; and, Thou b shalt love thy 18 He saith unto him, Which? neighbour as thyself. fesus said, Thou shalt a do no mura Ex.20.13. De.5.17,&c. b Le.19.18. 17. Why callest thou me good? Why must keep the commandments; if he to you give to me a title that belongs was depending on them, he must keep only to God? You suppose me to be them perfectly; and if this was done, he only a man. Yet you give me an ap-would be saved. The reasons why pellation that belongs only to God. It Christ gave him this direction were, Is improper to use titles in this manner. probably: 1st. Because it was his duty As you Jews use them, they are un- to keep them. 2d. Because the young meaning. And though the title may man depended on them, and he ought to apply to me, yet you did not intend to understand what was required if he did use it in the sense in which it is proper, -that they should be kept perfectly, or as denoting infinite perfection, or di- that they were not kept at all. 3d. Bevinity; but you intended to use it as a cause he wanted to test him, to show complimentary or a flattering title, ap- him that he did not keep them, and thus plied to me as if I were a mere man-a to show him his need of a Saviour. title which belongs only to God. The 18, 19. In reply to the inquiry of the intention, the habit of using mere titles, young man, Jesus directed him to the and applying as compliment terms be- sixth, seventh, eighth, ninth, and fifth longing only to God, is wrong. Christ (Ex. xx. 12-16), as containing the subdid not intend here to disclaim divinity, stance of the whole-as containing paror to say any thing about his own cha- ticularly what he intended to show him, racter; but simply to reprove the inten- that he had not kept. See Notes, Matt. tion and habit of the young man —a v. 21, 27. ~ Not steal. To steal is most severe reproof of a foolish habit to take the property of another without of compliment and flattery, and seeking his knowledge or consent. T Bearfalse pompous titles. 9 Keep the command- witness. Give testimony contrary to ments. That is, do what God has com- truth. This may be done in a court of manded. He, in the next verses, in- justice, or by private or public slander. forms him what he meant by the com- It means to say things of another which mandments. Jesus said this, doubtless, are not true. ~ Honor thy father, &c. to try him, and to convince him that he That is, 1st. Obey them, keep their corn had by no means kept the command- mands. Col. iii. 20. Eph. vi. 1, 2, 3. ments; and that in supposing he had, 2d. Respect them, show them reverence, he was altogether deceived. The young 3d. Treat their opinions with regard — man thought he had kept them, and was not despise them, or ridicule them. 4th. relying on them for salvation. It was Treat their habits with respect. They of great importance, therefore, to con- may be different from ours; may be vince him that he was, after all, a sin- antiquated, and to us strange, odd, or ner. Christ did not mean to say that whimsical; but they are the habits of any man would be saved by the works a parent, and they are not to be ridi of the law, for the Bible teaches plainly culed. 5th. Provide for them when that such will not be the case. Rom. sick, weary, old, and infirm. Beal iii. 20, 28; iv. 6. Gal. ii. 16. Eph. ii. with their weakness, comply with their 9. 2 Tim. i. 9. At the same time, wishes, speak to them kindly, and deny however, it is true that if a man per- ourselves of rest, and sleep, and ease fectly complied with the requirements to promote their welfare.-To this he of the law, he would be saved; for there added another-the duty of loving our would be no reason why he should be neighbor. Lev. xix. 18. This Christ condemned. Jesus, therefore, since he declared to be the second great comsaw he was depending on his works, mandment of the law. Matt. xxii. 39 eold him that if he would enteV life he A neighbor means, 1st., any person who E14 MATTHEW. [A. D.:. 3 20 The young man saith unto 21 Jesus said untD hin, If thou him, All these things have I kept wilt be perfect, go a and sell that from my youth up: what lack I yet? thou hast, and give to the poor, and aLu.12.33. 16.9. Ac.2.45..34,35. lTi.6.18,1g lives near to us. 2d. Any person with which it is proper for me to obey, in whom we have dealings. 3d. A friend order to be saved? or relative. Matt. v. 43. 4th. Any 21. If thou wilt be perfect. The word person-friend, relative, countryman, perfect means complete in all its partsor foe. Mark xii. 31. 5th. Any person finished, having no part wanting. Thus who does us good, or confers a favor on a watch is perfect, or complete, wher us. Luke x. 27-37. This command- it has all its proper wheels, and hands, meit means evidently, 1st. That we and casements in order. Job was said should not injure our neighbor in his to be perfect (Job i. 1); not that he was person, property, or character. 2d. sinless, for he is afterwards reproved That we should not be supremely self- by God himself (Job xxxviii., xxxix., ish, and should seek to do him good. xl. 4): but because his piety was propor3d. That in a case of debt, difference, or tioned, and had a completeness of parts. debate, we should do what is right, re- He was a pious father, a pious magisgarding his interest as much as our own, trate, a pious neighbor, a pious citizen. and not being influenced by a love of His religion was not confined to one self. 4th. That we should treat his thing, but extended to all. Pefect character, property, &c., as we do our means, sometimes, the fillingup or car own, according to what is right. 5th. rying out, or expression of a principle of That in order to benefit him we should action. Thus, 1 John ii. 5: " Whoso practise self-denial, or do as we would keepeth his word, in him verily is the wish him to do to us. Matt. vii. 12. It love of God perfected." That is, the does not mean, 1st., that the love of keeping of the commandments of God ourselves, according to what we are, or is the proper expression, carrying out, or according to truth, is improper. The completion, of the love of God. This is happiness of myself is of as much im- its meaning here.. If thou wilt be perportance as that of any other man; and feet, complete, finished-if thou wilt it is as proper that it should be sought. show the proper expression of this keep2d. It does not mean that I am to ne- ing of the commandments - go, &c. glect my own business to take care of Make the obedience complete. my neighbor's. 1y happiness, salva- Mark says (x. 21), Jesus, beholding tion, health, and family, are committed him loved him. He was pleased witt peculiarly to myself; and provided I his amiableness, his correct character, do not interfere with my neighbor's his frankness, and ingenuousness. Jerights, or violate my obligations to him, sus, as a man, was capable of all the it is my duty to seek the welfare of my emotions of most tender friendship. As own as my first duty. 1 Tim. v. 8, 13. a man, we may suppose that his dispoTitus ii. 5. Mark adds to these com- sition was tender and affectionate, mild mandments, " defraud not;" by which and calm. Hence he loved with pecuhe meant, doubtless, to express the sub- liar affection the disciple John, emistance of this, to love our neighbor as nently endowed with these qualities. ourself. It means, literally, to take And hence he was pleased with the same away the property of another by vio- traits in this young man. Still, with lence or by deceiving him; thus show- all this amiableness, there is reason to ing that he is not loved as we love our- think he was not a Christian; and that selves. the love of mere amiable qualities was 20. All these, &c. I have made all the affection that was ever bestoweo these the rule of my life. I have en- on him by the Saviour. deavored to obey them. Is there any One thing, adds Mark, thou larkest. thing that I lack-any new command- There is one thing wanting. You are ments to be kept? Do you, the Mes- not complete. This done, you would siah, teach any new commands, besides show that your obedience lacked no es those which I have learned from the sential part, but was complete, finished. law, and from the Jewish teachers, proportionate, perfect, Go and sell A. D. 32.] CHAPTER XIX. 21 thou shalt have treasure. a heaven; 23 Then saic Jesus uto his disand come and follow a me. ciples, VeriLy I say unto you, that 22 But when the young man b a rich man shall hardly enter into heard that saying, he went away the kingdom of heaven. sorrowful: for he had great pos- 24 And again I say unto you, It sessions. is easier for a camel to go through a Jno.12.26. b 1 Ti.6.9,10. that thou hast, &c. The young man difficult, they said that a camel or an declared that he had kept the law. That elephant might as soon walk through a law required, among other things, that needle's eye. In the use of such pro he should love his neighbor as himself. verbs, it is not necessary to understand It required also that he should love the them literally, but only to denote the Lord, his God, supremely; that is, extreme difficulty of the case. 1 A more than all other objects. If he had camel. A beast of burden, much used that true love to God and man; if he in eastern countries. It is about the loved his Maker and fellow creatures size of the largest ox, with one or two more than he did his property, he would bunches on his back, with long neck be willing to give up his wealth to the and legs, no horns, and with feet adaptservice of God and of man. Jesus ed to the hot and dry sand. They are commanded him to do this therefore, to capable of carrying heavy burdens; test his character, and to show him that will travel sometimes faster than. the he had not kept the law as he pretend- fleetest horse; and are provided with a ed; and thus to show him that he stomach which they fill with water, by needed a better righteousness than his means of which they can live four or )wn. IT Treasure in heaven. See Note, five days without drink. They are very Matt. vi. 20. 1 Follow me. To follow mild and tame, and kneel down to reJesus, then meant to be. a personal at- ceive and unload their burden. They tendant on his ministry; to go about are chiefly used in deserts and hot cliwith him from place to place, as well mates, where other beasts of burden as to imitate and obey him. Now it are with difficulty kept alive. I A rich means; 1st. To obey his command- man. This rather means one who loves ments. 2d. To imitate his example, his riches, and makes an idol of them; and to live like him. or one who supremely desires to be 22. He had great possessions. He rich. Mark says, " them that trust in was very rich. He made an idol of riches." While he has this feeling, it them. He loved them more than God. is literally impossible that he should be He had NOT kept the commandments a Christian. For religion is the love of from his youth up, nor had he kept God, rather than the world; the love them at all. And rather than do good of Jesus and his cause, more than gold. with his treasures, and seek his salva- Still a man may have much property tion by obeying God, this young man and not have this feeling. He may chose to turn away from the Saviour, have great wealth, and love God more; and give over his inquiry about eternal as a poor man may have little, and love life. He probably returned no more. that little more than God. The diffi Alas, how many lovely and amiable culties in the way of salvation for a. young persons follow his example! rich man are: 1st. That riches engross 23. Shall hardly enter into the king- the affections. 2d. Men consider wealth dom of heaven.' Shall with difficulty be as the chief good; and when this is ob saved. He has much to struggle with; tained, think they have gained all. 3d. and it will require the greatest of hu- They are proud of their wealth, and unman efforts to break away from his willing to be numbered with the pool temptations and idols, and secure his and despised followers of Jesus. 4th. salvation. Riches engross the time, and fill the 24. It is easier for a camel, &c. mind with cares and anxielies, and leave This was a proverb in common use little for God. 5th. They often produce among the Jews, and still common luxury, dissipation, and vice. 6th. It is among the Arabians. To denote that difficult to obtair wealth without sin, a thing was impossible, or exceedingly without avarice, and covetousness, and 216 MATTHEW. rA. D. $3 the eye of a needle, than for a rich impossible; but t with God all man to enter into the kingdom of things are possible. God. 27 Then b answered Peter, and 25 When his disciples heard it, said unto him, Behold, we have for. they were exceedingly am azed, say- saken all c and followed thee: what ing, Who then can be saved shall we have therefore l 26 But Jesus beheld them, and 28 And Jesus said unto them, said unto them, With ren this is Verily I say unto you, that ye which a Ps.3.8. 62.11. Zec.8.6. b Mar.10.28. Lu.18.28. c Ph.3.8. fraud, and oppression. 1 Tim. vi. 9, the resurrection of the dead, and of 10, 17. James v. 1-5. Luke xii. 16- forming the new and eternal order of 21; xvi. 19-31. Still Jesus says (v. things-the day of judgment, the re 26), all these may be overcome. God generation-be signally honored and can give grace to do it. Though to men blessed.''T When the Son of man shall it may appear impossible, yet it is easy sit in the throne of his glory. That is, for God. to judge the world. Throne of glery 27. We have forsaken all. Probably means glorious throne, or a splendid nothing but their fishing nets, small throne. It is not to be taken literally, boats, and cottages. But they were but is used to denote his character as a their all; their living, their home. And king and judge, and to signify the great forsaking them, they had as really shown dignity and majesty which will be distheir sincerity, as though they had pos- played by him. See Matt. xxiv. 30; sessed the gold of Ophir, and dwelt in xxvi. 64. Acts i. 11; xvii. 31. ~ Sit the palaces of kings. ~T What shall we upon twelve thrones. This is figurative. have therefore? We have done as thou To sit on a throne denotes power and didst command this young man to do. honor; and means here that they should What reward may we expect for it? be distinguished above others, and be 28. Verily I say unto you. Jesus in more highly honored and rewarded. this verse declares the reward which ~TJudging the twelve tribes of Israel. they would have. They were not to Jesus will be the judge of quick and look for it now, but in a future period. dead. He only is qualified for it; and lE In the regeneration. This word oc- the Father hath given all judgment to curs but once elsewhere in the New the Son. John v. 22. To judge, deTestament. Titus iii. 5. It literally notes rank, authority, power. The anmeans a new birth, or being born again. cient judges of Israel were men of disApplied to man, it denotes the great tinguished courage, patriotism, honor, change when the heart is renewed, or and valor. Hence the word comes to when the sinner begins to be a Chris- denote, not so much an actual exercise tian. This is its meaning clearly in of the power of passing judgment, as Titus. But this meaning cannot be the honor attached to the office. And applied here. Christ was not born as earthly kings have those around them again, and in no proper sense could it dignified with honors and office, counbe said that they had followed him in the sellors and judges, so Christ says his new birth. The word also means any apostles shall occupy the same relative great changes, or restoration of things station in the great day. They shall be to a former state, or to a better state. honored by him, and by all, as aposIn this sense it is probably used here. ties' as having in the face of persecu. It refers to that great revolution; that titsn left all; as having laid the foun. restoration of order in the universe; daticns of his church, and endured all Lhat universal new birth when the dead the maddened persecutions of the world. shall rise, and all human things shall I The twelve tribes of Israel. This waa be changed, and a new order of things the number of the ancient tribes. By shall start up out of the ruins of the old, this ame the people of God were dewhen the Son of man shall come to noted. By this name Jesus here deudgment. The passage, then, should notes his redeemed people. See also be read,' Ye which have followed me, James i. 1, where Christians are called shall, as a reward in the great day of the twelve tribes. Here it also means A D. 2.J CHAPTER XIX. 21 iave followed me, in the regenera- ters, or father, or mother, or wife, tion, when the Son of man shall sit or children, or lands, for my narne's m the throne of his glory, ye a also sake, shall receive an hundred-fold, shall sit upon twelve thrones, judg- and shall inherit everlasting life. ing the twelve tribes of Israel. 30 But c many that are first shall 29 And b every one that hath for- be last; and the last shall be first. svaken houses, or brethren, or sisa.20.21. Lu.22.28-30. 1Co.6.2,3. Re.2. c.20.16. c.21.31,32. Mar.10.31. Lu.13.30 26. b Mar.10.29,30. Lu.18.29,30. ICor.2.9. Ga.5.7. He.4.1. not the Jews, not the world, not the unnecessarily in the way of the ene wicked, not that the apostles are to pro- mies of religion. Ver. 1. Jesus, to nounce sentence on the enemies of God, avoid the Samaritans, crossed the Jorbut the people of God, the redeemed. dan, and took a more distant route to Among them Jesus says his apostles Jerusalem. If duty calls us in the way hall be honored in the day of judgment, of the enemies of religion, we should as earthly kings place in posts of office go. If we can do them good, we should and honor the counsellors and judges go. If our presence will only provoke of those who have signally served them. them to anger and bitterness, then we Comp. Notes on 1 Cor. vi. 2. should turn aside. Comp. Note on ch. 29. Forsaken houses, &c. In the x. 23. jays of Jesus those who followed him 2d. Men will seek every occasion to were obliged generally to forsake houses ensnare Christians. Ver. 3. Questions and home, and to attend him. In our will be proposed with great art, and times it is not often required that we with an appearance of sincerity, only should literally leave them, except for the purpose of leading them into when the life is devoted to him among difficulty. Cunning men know well the heathen, but it is always required how to propose such qut, ns, and that we love them less than we do him; triumph much when they ii.. perplexthat we give up all that is inconsistent ed believers. This is often the boast with religion, and be ready to give up of men of some standing,'who think all when he demands it. T For my they accomplish the great purposes of name's sake. From attachment to me. their existence, if they can confound Mark adds "and for the gospel's;" other men; and think it signal triumph that is, from obedience to the require- if they can make others as miserable as ments of the gospel, and love for the themselves. service of the gospel. ~ Shall receive 3d. We should not refuse to answer a hundred fold. Mark says, "a hun- such persons with mildness, when the dred fold now in this time, houses, and Bible has settled the question. Ver. 4brethren, and sisters," &c. A hun- 6. Jesus answered a captious question, dred fold means a hundred times as proposed on purpose towensnare him. much. This is not t' be understood We may often do much to confound the literally, but that he will give what will enemies of religion, and to recommend be worth a hundred times as much, in it, when without passion we hear their the peace, and joy, and rewards of re- inquiries, and deliberately inform them ligion. It is also literally true that no that the question has. been settled by man's temporal interest is injured by God. We had better, however, far the love of God. Mark adds, "with better, say nothing in reply, than to persecutions." These are not promised answer in anger, or to show that we as a part of the reward; but amidst are irritated. All the object of the their trials and persecutions, they should enemy is gained, if he can make us find reward and peace. mad. 30. This verse should have been con- 4th. Men will search and pervert the nccted with the following chapter. The Bible, for authority to indulge their parable there spoken is expressly to sins, and to perplex Christians. Ver. 7. illustrate this sentiment. See its mean- No device is more common than to pro iag, ch. xx. 16. duce a passage of scripture, known to REMARKS. be misquoted or perverted, yet plausi e1t. We should not throw ourselves ble, for the purpose'of perplexing Chris 19 218 MArTHEW LA. D. 32 tians. In such cases, the best way is and wife are one. L( ve to each other often to say nothing. If unanswered, is love to a second self. Hatred, and men will be ashamed of it; if answer- anger, and quarrels, are against our. ed, they gain their point, and are ready selves. And the evils and quarrels in ror debate and abuse. married life will descend on ourselves, 5th. We learn from this chapter that and be gall and wormwood in oufr own there is no union so intimate as the cup. marriage connexion. Ver. 6. Nothing 10th. Infants may be brought to Je is so tender and endearing as this union sus to receive his blessing. Vs. 12-15, appointed by God for the welfare of While on earth, Jesus admitted them man. to his presence, and blessed them with 6th. This union should not be enter- his prayers. Ii they might be brought ed into slightly or rashly. It involves then, they may be brought now. Theis 1ll the happiness of this life, and much souls are as precious; their dangers are of that to come. The union demands: as great; their salvation is as important. 1st. Congeniality of feeling and dispo- A parent should require the most indu sition; 2d, of rank or standing in life; bitable evidence that Jesus will not re 3d, of temper; 4th, similarity of ac-ceive his offspring, and will be displeased quirements; 5th, of age; 6th, of ta- if the (ffering is made, t9 deter him lent; 7th, intimate acquaintance. —It from this inestimable privilege. should also be a union on religious feel- 11th. If children may be brought ings and opinions: 1st. Because reli- they should be brought. It is the so gion is more important than any thing lemn duty of a parent to seize upon al else. 2d. Because it will give more possible means of benefiting his chil happiness m the married life than any dren, and of presenting them to God, te thing else. 3d. Because where one implore his blessing. In family prayer only is pious, there is danger that re- and in the sanctuary, the ordinance ot ligion will be obscured and blighted. baptism, the blessing of the Redeemer 4th. Because no prospect is so painful should be sought early and constantly as that of eternal separation. 5th. Be- on their precious and immortal souls. cause it is heathenish, brutal, and mad. 12th. Earnestness and deep anxiety to partake the gifts of God in a family, are proper in seeking salvation. Ver. and offer no thanksgiving;-and inex- 16. The young man came running; pressibly wicked to live from day to day he kneeled. It was not form and cereas if there were no God, no heaven, no mony; it was life and reality. Religion hell. 6th. Because death is near, and is a great subject. Salvation is beyond nothing will soothe the pangs of parting the power of utterance in importance. but the hope of meeting in the resur- Eternity is near.; and damnation thunrection of the just. ders along the path of the guilty. The 7th. No human legislature has a right sinner must be saved soon, or die for to declare divorces, except in one single ever. He cannot be too earnest. He case. Ver. 9.* If they do, they are ac- cannot press with too great haste to cessaries to the crime that may follow, Jesus. He should come running, and and presume to legislate where God kneeling, and humbled, and lifting the nas legislated before them. agonizing cry, " What shall I do to be 8th. Those thus divorced, or pre- saved?" tended to be divorced, and marrying 13th. He should come young. Ver. again, are, by the declaration of Jesus 20. He cannot come too young. God Christ, living in adultery. Ver. 9. It has the first claim on our affections. is no excuse to say that the law of the He made us; he keeps us; he provides land divorced them. The law lad no for us; and it is right that we should snch right. If all the legislatures of the give our first affections to him. No one world were to say that it was lawful for who has become a Christian ever yet a man to steal, and commit murder, it felt that he had become one too young. would not make it so; and in spite of No young person that has given hia human permission, God would hold a heart to the Redeemer ever yet regretman answerable for theft and murder. ted it. They may give up the gay So also of adultery. world to do it; they may leave the cir. 9th. The marriage union demands cles of the dance and the song; they kindness and love. Ver. 6. Husband may be exposed to contempt and per A. D. 32, CHAPTER XIX. 219 secution, but no matter. lie who be- follies, from whi;h nothing but religion comes a true Christian, no matter of can secure them Besides, they may what age or rank blesses God that he do much good; and God will hold then, was inclined to do it, and the time answerable for all the good they might never can come when for one moment have done with their wealth. fe will regret it. Why then will not 17th. The amiable, the lovely the the young give their hearts to the Sa- moral, need also an interest in Christ. viour, and do that which they know If amiable, we should suppose they they never can for one moment regret? would be ready to embrace the Saviour. 14th. It is no dishonor for those who None was ever so moral, so lotely, sc hold offices, and who are men of rank, pure, as he. If we really loved amia. to inquire on the subject of religion. bleness, then we should come to him, Luke xviii. 18. Men of rank often sup- We should love him. But alas! how pose that it is only the weak, and credu- many amiable young persons turn away ous, and ignorant, that ever feel any from him, and refuse to follow him! anxiety about religion. Never was a Can they be really lovers of that which greater mistake. It has been only pro- is pure, and lovely? If so, then why fligate, and weak, and ignorant men, turn away from the Lamb of God? that have been thoughtless. Two- 18th. The amiable and the lovely thirds of all the profound investigations need a better righteousness than their of the world have been on this very own. With all this, they may make an subject. The wisest and best of the idol of the world; they may be proud, heathens have devoted their lives to in- sensual, selfish, prayerless, and thought. quire about God, and their own destiny. less about dying. Externally they apSo in Christian lands. Were Bacon, pear lovely; but O how far is the hear' Newton, Locke, Milton, Hale, and from God! Bcerhaave, men of weak minds? Yet 19th. Inquirers about religioin depend their deepest thoughts and most anxious on their own works. Ver. 16. They inquiries were on this very subject. So are not willing to trust to Jesus for salin our own land. Were Washington, vation; and they ask what they shall Ames, Henry, Jay, and Rush, men of do. This is always the case. And iD weak minds? Yet they were profound is only when they find that they can de believers in revelation. And yet young nothing-that they are poor, and help. men of rank, and wealth, and learning, less, and wretched - that they cast often think they show great independ- themselves on the mercy of God, and ence in refusing to think of what occu- find peace. pied the profound attention of these 20th. Compliments and flattering men, and fancy they are great only by titles are evil. Ver. 17. They ascribe refusing to tread in their steps. Never something to others which we know was a greater or more foolish mistake. they do not possess. Often beauty is If any thing demands attention, it is praised, where we know there is no surely the inquiry whether we are to beauty; accomplishment where there be happy for ever, or wretched; whe- is no accomplishment; talent, where ther there is a God and Saviour; or there is no talent. Such praises are whether we are " in a forsaken and fa- falsehood. We know them to be such. therless world." We intend to deceive by them; and 15th. It is as important for the rich to we know that they will produce pride seek religion as the poor. They will and vanity. Often they are used for as certainly die; they as much need the purpose of destruction. If a man religion. Without it, they cannot be praises us too much, we should look to happy. Riches will drive away no pain our purse, or our virtue. We should on a death-bed; they will not go with feel that we are in danger, and the next us; they will not save us. thing will be a dreadful blow, the 16th. It is of special importance that heavier for all this flattery. They that wealthy young persons should be Chris- use compliments much, expect them tians. They are exposed to manydan- from others; are galled and vexed gers. The world-the gay and flatter- when they are not obtained, and are iin ing world - will lead them astray. danger when they are. Fond of fashion, dress, and amuse- 21st. If we are to be saved, we mumi ment, they are exposed to a thousand do just what God commands us. Vs. 220 MATI HEW. [A.D. 3f CHAPTER XX, in the morning to hire labourers into F OR the kingdom of heaven is his vineyard. like unto a man that is an 2 And when he had agreed with householder, a which went out early the labourers for a penny b a-day, he sent them into his vineyard. a Ca.8.11,12. b c.18,28. 17,18. This is all we have to do. We expressly to illustrate the sentiment in are not to invent any thing of our own. the last verse of that chapter. The God has marked out the course, and kingdom of heaven means here the we must fc!low it. church, including perhaps its state here 22d. We are easily deceived about and hereafter. See Note, Matt. iii. 2. keeping the law. Ver. 17. We often It has reference to rewards; and the think we observe it, when it is only the meaning may be thus expressed:' RePutward form that we have kept. The wards shall be bestowed in my kinglaw is spiritual; and God requires the dom, or on my followers, in the same heart. manner as they were by a certain 23d. Riches are a blessing, if used householder, in such a way as that the aright; if not, they are deceitful, dan-last shall be equal to the first, and the gerous, ruinous. Vs. 23. 24. Thou- first last.' ~ A householder. A master sands have lost their souls by the love of a family. One at the head of family of riches. None have ever been saved affairs. F His vineyard. No inconby them. siderable part of Judea was employed 24th. It is our duty to forsake all for in the culture of the grape. Vineyards Christ. Vs. 27-29. Be it little or are often used, therefore, to represent much, it is all the same to him. It is a fertile or well cultivated place; and the heart that he looks at; and we may hence the church, denoting the care as well show our love by giving up a and culture that God has bestowed on fishing boat and net, as by a palace or it. Isa. v. 7. Jer. xii. 10. For the a crown. If done in either case, it will manner of their construction, see Notes oe accepted. on Matt. xxi. 33. 25th. Religion has its own rewards. 2. A penny a day. The coin hemr Vs. 28, 29. It gives more than it takes. referred to was a Roman coin, equal in It more than compensates for all that value to about fourteen cents. The we surrender. It gives peace, joy, corn-original denotes the Roman denarius, fort in trial and m death, and heaven (nRvapfov) a silver coin, which was ori. beyond. This is the testimony of all ginally equivalent to ten asses, (a brass Christians of all denominations; of all Roman coin) whence its name. The that have lived, and of all that do live, consular denarius bore on one side a that they never knew true peace, till head of Rome, and an X or a star to they found it in the gospel. The testi- denote the value in asses, and a charic, mony of so many must be true. They with either two or four horses. At a have tried the world in all its forms of later period the casts of different deities gaiety, folly, and vice, and they come were on the obverse; and these were and say with one voice, here only is finally superseded by the heads of the true peace. On any other subject they Cisars. Many specimens of this coin would be believed. Their testimony have been preserved. The following here must be true. cuts will show the usual appearance of 26th. Those eminent for usefulness the coins. here, will be received to distinguished honors and rewards in heaven. Ver. 28. They that turn many to righteouseezs shall shine as stars in the firma- i ment for ever. Dan. xii. 3. CHAPTER XX. 1. For the kingdom of heaven, &c. Tha word " for" shows that this chapter ahllcld have been connected with the preceding. The parable was spoken lenarius of Augugs. A. D. 32.] CHAPTER XX. 221 3 And he went out about the 7 They say unto him, Because third hour, and saw others standing no man hath hired us.. He saith idle in the market-place, unto them, b Go ye also into the 4 And said unto them, Go ye vineyard; and whatsoever is right also into the vineyard, and what- that shall ye receive. soever is right, I will give you. 8 So when even was come, the And they went their way. lord of the vineyard saith unto his 5 Again he went out about the steward, Call the labourers, and' sixth and ninth hour, and did like- give them their hire, beginning from wise. the last unto the first. 6 And about the eleventh hour 9 And when they came that were he went out, and found others stand- hired about the eleventh 4 hour, they ing idle, and saith unto them, Why received every man a penny. staid ye here all the day idle?' 10 But when the first came, they a Pr.19.15. Eze.16.49. Ac.17.21. He.6.12. b Ec.9.10. Jno.9.4. cLu.10.7. d Lu.23. 40-43. this one it depended on the judgment of the employer. 5. The sixth and ninth hour. Th;at is, about twelve and three o'clock. 6. The eleventh hour. About five o'clock in the afternoon; or when there was but one working hour of the day left. 8. When even was come. That is, Denarius of Tiberius. when the twelfth hour was come; the day was ended, and the time of pay_t was probably at that time the price ment was come. ~'The steward. A of a day's labor. See Tobit v. 14. steward is one who transacts business This was the common wages of a Ro- in the place of another. He was one man soldier. In England, before the who had the administration of affairs in discovery of the mines of gold and sil- the absence of the househoi"r who ver of South America, and conse- provided for the family; and who was quently before money was plenty, the intrusted with the payment of laborers price of labor was about in proportion. and servants. He was commonly the In 1351 the price of labor was regulated most trusty and faithful of the servants, by law, and was a penny a day. But raised to that station as a reward foi provisions were of course proportionally his fidelity. i Beginning from the last cheap; and the avails of a man's labor unto the first. It was immaterial where in articles of food were nearly as much he began to pay, provided he dealt justly as they are now. by them. In the parable, this order is 3. About the third hour. The Jews mentioned to give opportunity for the divided their days into twelve equal remarks which follow. Had those first parts, or hours, beginning at sunrise, hired been first paid, they would have and ending at sunset. This was, there- departed satisfied, and the pozrs of the fore, about nine o'clock in the morning. parable would have been lost. T Standing idle in the market-place. A 9. They received every man a penny. place where provisions are sold in There was no agreement how much towns. Of course many resort to such they should receive, but merely that places; and it would be the readiest justice should be done. Vs. 4, 5, 7. place to meet persons, and find employ- The householder supposed they had ers. They were not, therefore, dis- earned it, or chose to make a present to posad to be idle, but were waiting in them to compensate for the loss of the the proper place to find employers. first part of the day, when they were 4.,Whatsoever is right. Whatsoever willing to work but could not find em. it shall appear you can earn. The con- ploy lent. tract with the first was definite; with 10. They supposed that they stuld 1I0* 222 MATTHEW [A. D. 32. supposeld that they shoull have re- 13 But he answered one of them, ceived more; and they liklewise re- and said, Friend, b I do thee no ceived every man a penny. wrong,: didst not thou agree with 11 And when they had received me for a penny' it, they murmured a against the good 14 Take that thine is, and go thy man of the house, way: c I will give unto this last 12 Saying, These last 1 have even as unto thee. wrought bout one hour, and thou 15 Is d it not lawful for me to do hast made them equal unto us, what I will with mine own. Is which have borne the burden and thine eye evil because I am good. the heat of the day, 16 Sof the last shall be first, and a Lu.15.29,30. 1 or, have continued one bc.22.12. c Jno.17.2. d Ro.9.15-24. Ja. out only. 1.18. e De.15.9. c.6.23. f c.19.30. iave received more. They had worked 14. Take that thine is. Take whit is longer; they had been in the heat; justly due to you-what is properly your they supposed that it was his intention own. to pay them, not according to contract, 15. Is thine eye evil because I am good. but according to the time of the labor. The Hebrews used the word evil, when 11. 31urmured. Complained. Found applied to the eye, to denote one envifault with. I The good man of the ous andmalicious. Deut.xv. 9. Prov. nouse. The original here is the same xxiii. 6. The eye is calledevil in such word which in verse 1. is translated cases, because envy and malice show householder, and should have been so themselves directly in the eye. No pastranslated here. It is the old English sions are so fully expressed by the eye way of denoting the father of a family. as these.' Does envy show itself in the It expresses no moral quality. eye; is thine eye so soon turned to ex12. The burden and heat of the day. press envy and malice, because I have The burden means the heavy labor, the chosen to do good' severe toil. We have continued at that 16. So the last shall befirst, &c. This toil, in the heat of the day. The others is the moral or scope of the parable. had worked only a little while, and that To teach this, it was spoken. Many In the cool of the evening, and when it that, in the order of time, shall be was far more pleasant and much less brought last into the kingdom, shall be fatiguing. first in the rewards. Higher proportion13. Friend, I do thee no wrong. I ate rewards shall be given to them than have fully complied with the contract. to others. To all justice shall be done. We had an agreement; I have paid it To all to whom the rewards of heaven all. If I choose to give a penny to were promised, they shall be given. another man if he labors little or not at Nothing shall be withheld that was all; if I should choose to give all my promised. If among this number who property away to others, it would not are called into the kingdom, I choose affect this contract with you. It is fully to raise some to stations of distinguished met. And with my own; with that on usefulness, and to confer on them pecuwhich you have no further claim; I liar talents and higher rewards, I injure may do as I please.-So, if Christians no other one. They shall enter heaven are just, and pay their lawful debts, and as was promised. If amidst the multiinjure no one, the world has no right to tude of Christians, I choose to signalize complain if they give the rest of their such men as Paul, and Martyn, and property to the poor, or devote it to Brainerd, and Spencer, and Summersend the gospel to the heathen, or to field; to appoint some of them to short release the prisoner or the captive. It labor, but to wide usefulness, and raise is their cwn. They have a right to do them to signal rewards, I iniure not the with it as they please. They are an- great multitude of others who live long swerable, not to men, but to God. And lives less useful, and less rewarded. infidels, and worldly men, and cold All shall reach heaven, and all shall reprofessors in the church, have no right ceive what I promise to the faithful. to interfere V.3Zany be called, but few chosen. The a. D 32.] CHAPTER XX. 223 ihe first last: for a many be called, 18 Behold, we go up to Jerusa. but few chosen. lem; and the Son of man shall be 17 And I Jesus going up to Je- betrayed unto the chief priests and rusalem, took the twelve disciples unto the scribes, and they shall conapart in the way, and said unto demn him to death, them, 19 And shall deliver him to the a c.22.14. lTh.2.13. Ja.1.23-25. b c.16.21, c c.27.2,&c. Mar.15.1,16,&c. Lu.23.1,&c. &c, Mar.10.32,&c. Lu.18.31,&c. Jno.12.12, Jno.18.28,&c. Ac.3.13. 1Cor.15.3-7. &c. meaning of this in this connexion, I take feast. Ex. xxiii. 17. The roads, there to be simply this: Many are called into fore, on such occasions, would probably my kingdom; they come and labor as be thronged. It is probable, also, that I command them; they are compara- they would travel in companies, or that tively unknown and obscure. Yet they whole neighborhoods would go togeare real Christians, and shall receive ther. See Luke ii. 44. By his taking the proper reward. A few I have chosen them apart, is meant his taking them for higher stations in the church. I have aside from the company. He had some endowed them with apostolic gifts, or thing to communicate, which he did not superior talents, or wider usefulness. wish the others to hear. Mark adds: They may not be so long in the vine- "And Jesus went before them, and yard; their race may be sooner run; they were amazed; and as they folbut I have chosen to honor them in this lowed, they were sore afraid." He led manner; and I have a right to do it. I the way. He had told them before (ch. injure no one; and have a right to do xvii. 22), that he should be betrayed into what I will with mine own. Thus ex- the hands of men, and be put to death. plained, this parable has no reference to They began now to be afraid that this the call of the Gentiles; nor to the call would happen, and to be solicitous for of aged sinners; nor to the call of sin- his life and for their own safety. ners out of the church at all. It is sim- 18, 19. Behold we go up to Jerusalem. ply designed to teach that in the church, Jesus assured them that what they fear among the multitudes that shall be ed would come to pass. But he had in saved, Christ makes a difference. He some measure prepared their minds for makes some more useful than others, this state of suffering, by the promises without regard to the time which they which he had made to them. Ch. xix. serve; and he will reward them accord- 27-30; xx. 1-16. In all their sufferingly. The parable teaches one truth, ings they might be assured that eternal and but one. And where Jesus has ex- rewards were before them. ~ Shall be plained it, we have no right to add to it, betrayed. See ch. xvii. 22. 11 Chief and say that it teaches any thing else. Priests and scribes. The High Priest, It adds to the reason for this interpreta- and the learned men who composed the tion, that Christ was conversing about Sanhedrim, or Great Council of the nathe rewards that should be given to his tion. He was thus betrayed by Judas. followers, and not about the numbers Matt. xxvi. 15. He was delivered to that should be called, or about the doc- the chief priests and scribes. Matt. trine of election, See ch. xix. 27-29. xxvi. 57. ~ And they shall condemn 17-19. See also Mark x. 32-34; him to death. They had not power to Luke xviii. 31-34. And Jesus, going inflict death, as that was taken away up to Jerusalem. That is, doubtless, to by the Romans. But they had the the Passover. This journey was from power of expressing an opinion, and of Galilee, on the east side of Jordan, pro- delivering him to the Romans to be put bably to avoid the Samaritans. Ch. to death. This they did. Matt. xxvi. xix. 1 At this time he was on this 66; xxvii. 2.'f Shall deliver him to ths journey to Jerusalem, probably not far Gentiles. That is, because they have rom Jericho. This was his last jour- not the right of inflicting capital punishney to Jerusalem. He was going up to ment, they will deliver him to those die for the sins of the world. I Took who have-the Roman authority. The he twelve disciples apart. All the males Gentiles here means Pontius Pilate, and Df the Jews were required to be at this the Roman soldiers. See Matt. xxvii. 224 MATTHEW. [A.D. 33 Gentiles, to mock, and to scourge, sit, the one on thy right hand, and and to crucify him: and the third the other on the left, in thy kingday he shall rise again. dom. 20 Then b came to him the mo- 22 But Jesus answered and said, ther of Zebedee's children, with her Ye know not what ye ask. Are ye sons, worshipping him, and desiring able to drink of the cup that I shall a certain thing of him. drink of, and to be baptized with 21 And he said unto her, What the c baptism that I am baptized wilt thou 1 She saith unto him, with They say unto him, We ar Grant that these my two sons may able. a Is53.5. b Mar.10.35. c Lu.12.50. 2, 27-30. ~T To mock. See Note, Matt. would reign on the earth with great li. 16. ~ To scourge. That is, to whp. pomp and glory. They expected thai This was done with thongs, or a whip he would conquer as. a prince and a made on purpose; and this punishment warrior. They wished to be distinwas commonly inflicted upon criminals guished in the day of his triumph. To before crucifixion. See Note on ch. x. sit on the right and left hand of a prince 17. ~[ To crucify him. That is, to put was a token of confidence, and the him to death on a cross, the common highest honor granted to his friends. 1 punishment of slaves. See Matt. xxvii. Kings ii. 19. Ps. cx. 1. 1 Sam. xx. 25. 35. ~1 The third day, &c. For the evi- The disciples here had no reference dence that this was fulfilled, see Matt. to the kingdom of heaven, but only to xi viii. Mark and Luke say that he the kingdom which they supposed he shall be sit upon. Spitting on another was about to set up on the earth. has always been considered an expres- 22. Ye know not what ye ask. You sion of the deepest contempt. Luke do not know the nature of your request, says (xviii. 31): "All things that are nor what would be involved in it. You written by the prophets concerning the suppose that it would be attended only Son of man shall be accomplished." with honor and happiness if the request Among other things, he says he shall was granted; whereas, it would require be " spitefully entreated;" that is, treat- much suffering and trial. r Are ye abte ed with spite or malice; malice, imply- to drink of the cup, &c. To drink of a ing contempt. These sufferings of our cup often, in the scriptures, signifies to Saviour, and this treatment, and his be afflicted, or sometimes to be punished. death, had been predicted in many Isa. li. 17, 22. Ps. lxxv. 8. The figure places. See Isa. liii.; Dan. ix. 26, is taken from afeast, where the master 27. of a feast extends a cup to those pre20-28. See also Mark x. 35-45. sent. Thus God is represented as ex20. Then came to him the mother of tending to his Son a cup filled with a Zebedee's children, &c. This was pro- bitter mixture-one causing deep sufbably Salome. Mark xv. 40, xvi. 1. ferings. John xviii. 11. This was the ~T With her sons. The names of these cup to which he referred. I The bap. sons were James and John. Mark x. tism that I am baptized with. This is 35. Mark says they came and made evidently a phrase denoting the same the request. That is, they made it thing. Are ye able to suffer with methrough the medium of their mother; to endure the trials and pains which they requested her to ask it for them. shall come upon you and me in endeaIt is not improbable that she was an voring to build up my kingdom? Are nmbitious woman, and was desirous to you able to be plunged deep in afflic. see her sons honored. ~ WTorshtpping tions, to have sorrows cover you iike him. Showing him respect; respect- water, and to be sunk beneath calami fully saluting him. In the original, ties as floods, in the work of religion I kneeling. See Note, Matt. viii. 2. Afflictions are often expressed by being 21. Grunt that my two sons may sit, sunk in the floods, and plunged in the &c. They were still looking for a tem- deep waters. Ps. lxix. 2. Isa.xliii 2, poral kingdom. They expected thai he Ps. cxxiv. 4, 5. Lam. iii. 54 A. D. 33.] CHAPTER XX. 225 23 And he saith unto them, Ye 25 But Jesus called them unto' shall drink indeed of my cup, and him, and said, Ye b know that the be baptized with the baptism that I princes of the Gentiles exercise doam baptized with; but to sit on my minion over them, and they that are right hand, and on my left, is not great exercise authority upon them. mine to give, but it shall be given to 26 But it shall not be c so among them for wl om it is prepared of my you: but d whosoever will be great Father. among you, let him be your minister; 24 And when the ten heard it, 27 And whosoever will be chief they were moved with indignation among you, let him be your ser. against the two brethren. vant: a Ac.12.2. Ro.8.17. 2Cor.1.7. Re.1.9. bLu.22.25,26. c lPe.5.3. dc.23.11. Mar, 9.35. 10.43. 23. Ye shall indeed drink of the cup, in the original. See a similar instance &c. You are truly attached to me. in 1 John ii. 23. You will follow me, and you will par- 24. The ten heard it. That is, the take of my afflictions, and will suffer as ten other apostles. I[ They were moved i shall. This was fulfilled. James was with indignation. They were offended slain with the sword by Herod. Acts at their ambition, at their desire to be Kii. 2. John lived many years. But he exalted above their brethren. The attended the Saviour through his suf- word "it" refers not to what Jesus ferings, and was himself banished to said, but to their request. When the Patmos, a solitary island, for the testi- ten heard the request which they had mony of Jesus Christ-a companion of made, they were indignant. others in tribulation. Rev. i. 9. iT Is 25-27. But Jesus called them unte not mine to give, &c. The translation him. That is, he called all the apostles of this place evidently does not express to him, and stated the principles on the sense of the original. The transla- which they were to act. The princes tion expresses the idea that Jesus has of the Gentiles exercise dominion over nothing to do in bestowing rewards on them; that is, over their subjects.' You his followers. This is at variance with know that such honors are customary the uniform testimony of the scriptures. among nations. The kings of the earth Matt. xxv. 31-40. John v. 22-30. raise their favorites to posts of trust and The correct translation of the passage power. They give authority to some would be,' To sit on my right hand and over others. But my kingdom is.estaon my left is not mine to give, except to blished in a different manner. There those for whom it is prepared for my are to be no ranks; no places of domi Father.' The passage thus declares nion. All are to be on a level. The that Christ would give rewards to his rich, the poor, the learned, the unlearnfollowers; but only to such as should ed, the bond, the free, are to be equal. be entitled to them according to the He will be the most distinguished thai purpose of his Father. Much as he shows most humility, the deepest sense might be attached to these two disci- of his unworthiness, and the most earples, yet he could not bestow any such nest desire to promote the welfare of signal favors on them out of the regular his brethren.''I Gentiles. All who course of rewards. Rewards were pre- were not Jews-used here to denote pared for his followers, and in due time the manner in which human governthey should be bestowed. He would ments are constituted. IT Minister. A bestow them according as they had been servant. The original word is deacon'?rvsided from eternity by God the Fa- -a word meaning a servant of any the:. Matt. xxv. 34. The correct kind; one especially who served at the sense is seen by leaving out that part table; and in the New Testament, one of the verse in Italics, and this is one who serves the church. Acts. vi. 1- 4. of the places in the Bible where the 1 Tim. iii. 8. Preachers of the gospel sense has been obscured or perverted are called ministers because they are by the introduction of words which the servants of God and the church (1 have nothing to correspond with them Cor. iii. 5. iv. 1: 2 Cor. iii. 6, vi. 4 Z26 MATTHEW. [A. D. 33'8 Even as the Son of man came 29 And as,hey departed frorn not to be ministered unto, but a to Jericho, a great multitude followed minister, and ~ to give his life a ran- him. som for many. 8,11. Da.9.24,26. 1 Tim.2.6. Tit.2.14. He.9, a Lu.22.27. Jno.13.4,14. Ph.2.7. bIs.53.5, 28. IPe.1.18,19. Re.l.5. Eph. iv. 12); an office, therefore, which -that is, that he would punish, or show forbids them to lord it over God's heri- his hatred to, all sin. 2d. That all men tage; which is the very opposite of a had sinned; and if justice was to take station of superiority, and which de- its regular course, all must perish. 3d. Slands the very lowest degree of hu- That man could make no atonement mility. for his own sins. All that he could do, 28. Even as the Son of man, &c. were he holy, would be only to do his See Note, Matt. viii. 20. Jesus points duty, and would make no amends for them to his own example. He was in the past. Repentance and future obe the form of God in heaven. Phil. ii. 6. dience would not blot away one sin. He came to men in the form of a ser- 4th. No man was pure, and no angel vant. Phil. ii. 7. He came not with could make atonement. God was pomp and glory, but as a man in hum- pleased, therefore, to appoint his onlyble life. And since he came, he had begotten Son to make such a ransom. not required them to minister to him. See Johniii. 16; 1 John iv. 10; 1 Peter He laboredfor them. He strove to do i. 18, 19; Rev. xiii. 8; John i. 29; them good. He provided for their Eph. v. 2; Heb. viii. 27; Isu. liii. wants, fared as poorly as they did, This is commonly called the atonement. went before them in dangers and suf- See Notes on Rom. v. ii. ~ For many, ferings, practised self-denial on their See also Matt. xxvi. 28; John x. 15; 1 account, and for them was about to lay Tim. ii. 6; 1 John ii. 2; 2 Cor v. 14, down his life. See John xiii. 4, 5. 9T To 15; Heb. ii. 9. give his life a ransom for many. The 29-34. See Mark x. 46-52; Luke word ransom means literally a price xviii. 35-43, xix. 1; wnere this account paid for the redemption of captives. In of his restoring to sight two blind men war, when prisoners are taken by an is also recorded. And as they departed enemy, the money demanded for their from Jericho. This was a large town release is called a ransom. That is, it about eight miles west of the Jordan, is the means by which they are set at and about nineteen miles northeast from liberty. So any thing that releases any Jerusalem. Near to this city the Isone from a state of punishment, or suf- raelites crossed the Jordan, when they fering, or sin, is called a ransom. Men entered into the land of Canaan. Josh, are by nature captives to sin.'They iii. 16. It was the first city taken by are sold under it. They are under con- Joshua, who destroyed it to the founda. demnation. Eph. ii. 3. Rom. iii. 9- tion, and pronounced a curse on him 20, 23. 1 John v. 19. They are un- who should rebuild it. Josh. vi. 20, der a curse. Gal. iii. 10. They are in 21, 26. This curse was literally fulfilled love with sin. They are under its in the days of Ahab-nearly five hun-'ithering dominion, and are exposed to dred years after. 1 Kings xvi. 34. It death eternal. Ezek. xviii. 4. Ps. ix. afterwards became mie place of the 17; xi. 6; lxviii. 2; cxxxix. 19. Matt. school of the prophets. 2 Kings ii. 5. xxv. 46. Rom. ii. 6-9. They must In this place Elisha worked a signal have perished unless there had been miracle, greatly to the advantage of the some way by which they could be res- inhabitants, by rendering the waters cued. This was done by the death of near it, that were before bitter, sweet Jesus; by giving his life a ransom. and wholesome. 2 Kings ii. 21. In The meaning is that he died in the point of size it was second only to Jeplace of sinners, and that God was will- rusalem. It was sometimes called the ing to accept the pains of hi? death in the city of palm-trees, from the fact that place of the eternal suffering of the re- there were many pallas in the vicinity. deemed. The reasons why such a ran- A few of them are still remaining. 2 som was necessary, are: 1st. That God Chron. xxviii. 15. Judges i. 16; iii. 13. Wtd declared that the sinner should die At this place died Herod the Great, of k. D. 33.] CHAPTER XX. 227 30 And, a behold, two blind men, out, saying, Have mercy on us, O A'ing by the way-side, when they Lord, thou Son of David! heard that Jesus passed by, cried 31 And the multitude rebuked a c.9.27. Mar.10.46. Lu.18.35. a most wretched and foul disease. See main facts of the narrative are observed. Note, Matt. ii. 19. It is now a small And such variations of circumstances village, wretched in its appearance and and order, where there is no palpable inhabited by a very few persons, and contradiction, show the honesty of the called Riha, or Rah, situated on the writers; show that they did not conruins of the ancient city, (or, as some spire together to deceive, and are in all think, three or four miles east of it,) courts of justice considered as confirwhich a modern traveller describes as a mations of the truth of the testimony. poor, dirty village of the Arabs. There 30. Two blind men. Mark and Luke are verhaps fifty houses, of rough stone, mention but one. They do not say, with roofs of bushes and mud, and the however, that there was no more than population two hundred or three hun- one. They mention one because he dred in number, is entirely Mohamme- was probably well known; perhaps the dan. The road from Jerusalem to Je- son of a distinguished citizen reduced richo lies through what is called the to poverty. His name was Bartimeus. wilderness of Jericho, and is described Bar is a Syriac word, meaning son; by modern travellers as the most dan- and the name means, therefore, "the gerous and forbidding about Palestine. son of Timeus." Probably Timeus As lately as 1820, an English traveller, was a man of note; and as the case of Sir Frederick Henniker, was attacked his son attracted most attention, Mark on this road by the Arabs, w;th fire- and Luke recorded it particularly. Had arms, who left him naked and severe- they said there was only one healed, y wounded. See Notes on Luke x. there would have been a contradiction. 20. Jesus was going to Jerusalem. As it is, there is no mote contradiction Hie had left Samaria, and crossed the or difficulty than there is in the fact that Jordan. Ch. xix. 1. His regular jour- the evangelists, like all other historians, ney was therefore through Jericho. often omit many facts which they do ~ As they departedfrom Jericho. Luke not choose to record. ~I Heard that says, " As he was come nigh unto Jeri- Jesus passed by. They learned who cho." The original word used in Luke, he was by inquiring. They heard a translated was come nigh, commonly ex- noise, and asked who it was. (Luke.r presses approach to a place. But it does They had doubtless heard much of his not of necessity mean that always. It fame, but had never before been where may denote nearness to a place, whether he was, and probably would not be going to it, or from it. It would be here again. They were therefore more earn rendered correctly,' when they were est in calling upon him. ~ Son of Da near to Jericho,' or when they were in vid. That is, AIiessiah, or Christ. This the vicinity of it, without saying wheth- was the name by which the Messiah er they were going toit orfromit. Mat- was commonly known. He was the thew and Mark say they were going illustrious descendant of David in whom from it. The passage in Luke xix. 1, the promises especially centered. Ps. And Jesus entered and passed through cxxxii. 11, 12; lxxxix. 3, 4. It was the Jericho, which seems to be mentioned universal opinion of the Jews that the as having taken place after the cure of Messiah was to be the descendant of the blind man, does not necessarily David. See ch. xxii. 42. On the use suppose that. That passage might be of the word Son, see Note on Matt. i. 1. intended to be connected with the ac- 31. And the multitude rebuked them aount of Zaccheus, and not to denote because,. &c. They chid or reproved the order of time in which these events them, and in a threatening manner told took place; but simply that as he was them to be silent. IT They cried the passing through Jericho, Zaccheus more. Jesus standing still, ordered them sought to see him, and invited him to to be brought to him. (Mark.) They his house. Historians vary in the cir- then addressed the blind men, and told eumstances and order of events. The them that Jesus called. Mark adds 228 MATTHEW. LA. 1). 33 them, because they should hold 33 They say unto him, Lord, tha their peace: but they cried the our eyes may be opened. more, saying, Have mercy on us, 34 So Jesus had compassion on 0 Lord, thou Son of David! them, and touched their eyes: and 32 And Jesus stood still, and immediately their eyes received called them, and said, What will sight, and they followed him. ye that I shall do unto you l that Battimeus cast away his garment, 13. He will give to all his followers all and rose and came to Jesus. The gar- that he promised to give. He will give went was not his only raiment, but was to him entitled to the least every thing the oster garment, thrown loosely over which he has promised, and infinitely him, and commonly laid aside when more than he has deserved. persons labored or ran. See Note, 3d. On some he will bestow higher Matt. v. 40. His doing it denoted haste, rewards than on others. Ver. 16. There and earnestness, in order to come to is no reason to think that the condition Jesus. of men in heaven will be equal, any 34. And touched their eyes. Mark more than it is on earth. Difference of and Luke say he added, thy faith hath rank may run through all God's govsaved thee. Thy confidence, or belief ernment, and still no one be degraded that I could cure, has been the means or be deprived of his rights. of obtaining this blessing. Faith had 4th. God does as he pleases with his no power to open the eyes, but it led own. Ver. 15. It is his right to do so them to Jesus; it showed that they had -a right which men claim, and which just views of his power; it was con- God may claim. If he does injustice nected with the cure. So faith has no to no one, he has a right to bestow what power to save from sin, but it leads the favors on others he pleases. poor, lost, blind sinner to him who has 5th. In doing good to another man, power; and in this sense it is said we he does no injury to me. He violated are saved by faith. His touching their none of my rights by bestowing great eyes was merely a sign that the power talents on Newton, or great wealth on of healing proceeded from him. Solomon. He did not injure me by Here wasan undoubted miracle. 1st. making Paul a man of distinguished These blind men were well known. talents and piety, or John a man of One at least had been long blind. 2d. much meekness and love. What he They were strangers to Jesus. They gives me I should be thankful for, and could not have, therefore,feigned them- improve: nor should I be envious or selves blind. 3d. The miracle was in malignant, that he has given to others the presence of multitudes, who took a more than he has to me. Nay, I should deep interest in it, and who could easily rejoice that he has bestowed such favors have detected the imposition if there on undeserving men at all; —that the had been one. 4th. The men followed race is in possession of such talents and him. They praised or glorified God. rewards, to whomsoever given; and (Mark and Luke.) The people gave should believe that in the hands of God praise to God also. (Luke.) They such favors will be well bestowed. were all satisfied that a real miracle God is a sovereign; and the Judge of was performed. all the earth will do that which is right. REMARKS. 6th. It is our duty to go into the vine. 1st. From the parable at the begin- yard and labor faithfully, whenever the ning of this chapter (vs. 1-16) we learn Lord Jesus calls us, and till he calls that it is not so much the time that we us to receive our reward. Vs. 1 - 16. orve Christ, as the manner, that is to He has a right to call us, and there are uetitle us to high rewards in heaven. none who are not invited to labor for Sume may be in the church many him. sears, yet accomplish little. Others in Ith. Rewards are offered to all who a few years may be more distinguished will serve him. Ver. 4. It is not that hi the success of their labors and in we deserve any favor, or that we shall their rewards. not say at the end of life that we have 2d. God will do justice t- all. Ver. been unprofitable servants but to-ora A. D 32.J CHAPTER XX. 29 caously promises that our rewards shall Never was there a juster proverb than be measured by our faithfulness in his that " None are so blind as those who cause. He will have the glory of bring- will not see." So to us the Bible mjght ng us into his kingdom and saving us, be plain enough. The doctrines of while he will bestow rewards on us truth are revealed clear as a sunbeam, according as we have been faithful in but we are filled with previous notions; his service. we are determined to think differently; 8th. Men may be saved in old age. and the easiest way to gratify this is to Ver. 6. Old men are sometimes brought say we do not see it so. The only corinto the kingdom of Christ, and made rect principle of interpretation is, tha boly But it is rare. Few aged men the Bible is to be taken just as it is ras corverted. They drop into the grave The meaning that the sacred writers in as they lived. And to a man who tended to teach is to be sought honest wastes his youth and his micile life in ly; and when found, that and that only ~n, and goes down into the vale of is religious truth. years a rebel against God, there is a.1th. Mothers should be cautious dreadful probability that he will die as abc ut seeking places of honor for their he lived. It will be found to be true, sons. Ver. 20 —22. Doing this, they probably, that by far more than half seldom know what they ask. They who are saved are converted before may be seeking the ruin of their chil they reach the age of twenty-five. Be- dren. It is not posts of honor that se sides, it is foolish as well as wicked to cure happiness or salvation. Contentspend the best of our days in the service ment and peace are found oftenest in of Satan, and to give to God only the the humble vale of honest and sober poor remnant of our lives, that we can industry-in attempting to fill up our no longer use in the cause of wicked- days with usefulness in the situation ness. God should have our first and where God has placed us. As the pubest days. rest and loveliest streams often flow in wth. Neither this parable, nor any part the retired grove, far from the thunderof the Bible, should be abused, so as to ing cataract or the stormy ocean, so is lead us to put off the time of repent- the sweet peace of the soul; it dwells ance to old age. It is possible, though oftenest far from the bustle of public not probable, that an old man may re- life, and the storms and tempests of ampent; but it is not probable that we shall bition. live to be old. Few, few, of all the 12th. Ambition in the church is exworld, live to old age. We may die in ceedingly improper. Ver. 22. It is not youth. Thousands die in childhood. the nature of religion to produce it. It The time, the accepted time to serve is opposed to all the modest, retiring, God, is in childhood. There are more and pure virtues, that Christianity proreasons why a child should love the Sa- duces. An ambitious man will be des. viour, than why he should love a pa- titute of religion just in proportion to rent. He has done much more for us his ambition; and piety may always be than any parent. And there is no rea- graduated by humility. son why he may not be trained up to 13th. Our humility is the measure of love him, as well as his parents. And our religion. Ver. 26-28. Without God will require it at the hands of pa- humility we can have no religion. He rents and teachers, if they do not train that has the most lowly views of himup the children committed to them to self, and the highest of God-that is love and obey him. willing to stoop the lowest to aid his 10th. One reason why we do not un- fellow creatures, and to honor God - - derstand the plain doctrines of the Bi- has the most genuine piety. Such wvas hle is our prejudice. Vs. 17-19. Our the example of our Saviour, and it can Saviour plainly told his disciples that he never be any dishonor to imitate the must die. He stated the manner of his Son of God. death, and the principal circumstances. 14th. The case of the blind men is an To us all this is plain; but they did not expressive representation of the condiunderstand it. (Luke.) They had filled tion of the sinner. Vs. 30-34. 1st their heads with notions about his earth- Men are blinded by reason of sin. ly glory and honor, and they were not They do not by nature see the truth thltidg to see the lruth as he stated it. of religion. 2. It is proper in thi 20 '3tU MATTHEW [A. D. 33 CHAPTER XXI. to Bethphage, unto the Mount of AND " when they drew nigh Olives, then sent Jesus two dis.. unto Jerusalem, and were come ciples, e Mar.ll.l. Lu.19.29. state of blindness to call upon Jesus to not lead us astray. He that can shed open our eyes. If we ever see, it will light in the beginning of our faith, can be by the grace of God. God is the enlighten our goings through all our fountain of fight, and those in darkness pilgrimage, and down through the darl should seek him. 3d. Present oppor- valley of the shadow of death. tunities should be impioved. This was the first time that Jesus had been in CHAPTER XXI. Jericho. It was the last time he would 1- 16. See also Mark xi. 1 -11, be there. He was passing through it Luke xix. 29-44. on his way to Jerusalem. So he passes 1. And when they drew nigh unto Jt among us by his ordinances. Soit may rusalem. They were going up now be the last time that we shall have an from Jericho. Ch. xx. 29. The disopportunity to call upon him. While tance was about nineteen miles. The he is near, we should seek him. 4th. most of the way was a desert, or filled When people rebuke us and laugh at with caves, and rocks, and woods - a us, it should not deter us from calling fit place for robbers. See Luke x. 30. on the. Saviour. There is danger that The Mount of Olives, or Olivet, is on,hey will laugh us out of our purpose the east of Jerusalem. Between this xo seek him, and we should cry the and Jerusalem there runs a small stream more earnestly to him. We should called the brook Kidron, or Cedron. tfel that our eternal all depends on our It is dry in the hot seasons of the year, neing heard. 5th. The persevering cry but swells to a considerable size in time of those who seek the Saviour aright of heavy rains. See Note on John will not be in vain. They who cry to xviii. 1. The Mount of Olives was so him sensible of their blind-ess, and sen- called from its producing in abundance sible that he only can open their eyes, the olive. Itwas from Jerusalemabout will be heard. He turns none away a sabbath day's journey. Actsi. 12. On who thus cry to him. 6th. Sinners the west side of the mountain was the must " rise" and come to Jesus. They garden of Gethsemane. Luke xxii. 39. must cast away every thing that hinders Mark xiv. 32. On the eastern declivity their coming. As the blind Bartimeus of the mountain, were the villages of ihrew off his "garments," so sinners Bethphage and Bethany. Mark aad should throw away every thing that Luke say that he came near to bertl hinders their going to him-every thing those places. He came nearest to Beththat obstructs their progress-and cast phage, and sent his disciples to the vil. themselves at his feet. No man will lage over against them, toBethany. Bebeo saved while sitting still. The corn- thanywas the place where Lazarus dwelt mand is, " strive to enter in;" and the whom he raised from the dead (John xi.); promise is made to those only who where Martha and Mary dwelt; and "ask," and "seek," and "knock." where Mary anointed him with oint7th. Fath is the only channel through ment against the day of his burying. which we shall receive mercy. Accord- John xii. 1 - 7. These circumstances ing to our faith-that is, our confidence are omitted by the three first evangelists in Jesus-our trust and reliance on him but supplied by John, who wrote after -so will it be to us. Without that we them. The Mount of Olives is abovr shall perish. 8th. They who apply to a mile in length, and about seven hun. Jesus thus will receive sight. Their dred feet in height, and overlooks Je *yes will be opened, and they will see rusalem; so that from its summit a'. flearly. 9th. They who are thus re- most every part of the city can be seen. stored to sight should follow Jesus. The mountain is composed of three They should follow him wherever he peaks or summits. Our Saviour is sup. leads; they should follow him always; posed to have ascended from the mid. they should follow none else but h -m. dle one. The olive is a fruit well known IHe that can give sight to the blind can- among us as an article of commerce 9 0.33.] CHAPTER XXI. 231 2 Saying unto them, Go into 4 All this was dune, that it rnigh the village )ver-against you, and be fulfilled which was spoken bh stiaightway ye shall find an ass the prophet, a saying,. tied, and a colt with her: loose 5 Tell ye the daughter of Sion, them, and bring them unto me. bBel Md, thy King cometh unto 3 And if any man say aught unto thee, meek, and sitting upon an ass, you, ye shall say, The Lord hath and a colt the foal of an ass. need of them; and straightway he 6 And the disciples went, and did will send them. as Jesus commanded them, a Zec.9.9. bIs.62.11. Mar.ll.4,&c. Jno.12.1. The tree blooms in June, and bears They mention only the colt, because white flowers. The fruit is small. It it was this on which he rode. is first green, then pale, and, when fully 3. The Lord hath need of him. This ripe, black. It incloses a hard stone, means no more than the master has in which are the seeds. The wild olive need of him. The word Lord often was common, and differed from the means no more than master as opposed other only in being of a smaller size. to servant. Matt. x. 24. Eph. vi. 5. There are two roads from Jerusalem to 1 Peter iii. 5, 6. The word is some Bethany; one around the southern end times used in the Bible as applied to of the Mount of Olives, and the other God, or as a translation of the name dcross the summit. The latter is con- JEHOVAH. Its common use is a mere siderably shorter, but more difficult, title of respect given by an inferior to a and it was probably along this roadthat superior, by a servant to a master, by the Saviour went. a disciple to a teacher. As a title of 2. Go into the village over-against high respect it was given to Christ, or you. The village here meant was not the Messiah.-The persons to whom far from Bethany, and about two miles these disciples were sent were probaoly east of Jerusalem. Mark and Luke. acquainted with the miracles of Jesus, He had lodged at Bethphage the night and favorably disposed towards him. before, and in the morning sent his dis- He had attracted great notice in that ciples to the village over against them; region particularly by raising Lazarus that is, to Bethany. John xii. 1-12. from the dead, and most of the people V Ye shall find an ass tied, &c. In regarded him as the Messiah. Judea there were few horses, and those 4, 5. All this was done, &c. The were chiefly used in war. Men seldom prophecy here quoted is found in Zech. employed them in common life, and in ix. 9. It was always, by the Jews, apwrdinary journeys. The ass, the mule, plied to the Messiah. ~ Daughter of and the camel, are still most used in Zion. That is, Jerusalem. Zion was eastern countries. To ride on a horse one of the hills on which the city of Je was sometimes an emblem of war: on rusalem was built. On this stood the a mule and an ass the emblem of peace. city of David and some strong forKings and princes commonly rode on tresses. The names daughter and virthem in times of peace; and it is men- gin were given to it often, in accord tioned as a mark of rank and dignity to ance with the oriental figurative manner ride in that manner. Judges x. 4; xii. of expression. See my Note on Isa. i. 14. 1 Sam. xxv. 20. So Solomon, 8. Amos v. 2. Ps. xlv. 13; cxxxvii.,vhen he was inaugurated as king, rode 8. Isa. xlvii. 1. It was given to them on a mule. 1 Kings i. 33. Riding in as an expression of their beauty or this manner, then, denoted neither comeliness. r~ lIeek. See Note, Matt. poverty nor degradation, but was the v. 5. The expression here rather deappropriate way in which a king should notes peaceful, not warlike; not with ride, and in which, therefore, the King pomp, and state, and the ensigns of of Zion should enter into his capital- ambition. He came in the manner in "he city of Jerusalem. which kings were accustomed to ride, Mark and Luke say that he told blot with none of their pride and ambi-hem they should find "a colt tied." tious feeling. T Sitting upon an ass, Thus they were directed tc bring. &c. He rode on the colt. (Mark and 232 MATTHEW [A... 33 " And brought the ass, and the 8 And a very great multitude 3olt, and put on them their clothes, spread their garments in the way: and they set him thereon. others cut down branches fromr tbe Luke.) This expression in Matthew is or a king entering into his kingdom, one which is common with all writers. was a common way of testifying joyfiul See Gen. xix. 29; Judges xii. 7. and triumphant feeling. Thus Jose 7. And put on them their clothes. phus says that Alexander and Agrippa This was done as a token of respect. were received at Jerusalem. So in out 2 Kings ix. 13. own land, some of the most acceptable 8, And a very great multitude, &c. tokens of rejoicing ever bestowed upon Otlers showed the same respect by Washington were garlands of roses thrn:ing their garments before him; scattered in his path by children. S( others by cutting down branches of the path of Lafayette was often strewed trees and casting them in the way. with flowers, as a mark of respect antc This was the way in which conquerors of a nation's gratitude. John says (xii. and princes were often honored. T6 13) that these branches were branches cast flowers, or garlands, or evergreens, of the Ialm-tree. The palm wao an pefore a warrior returning from victory, emblem of joy and victory. It was A. D. 33.] CHAPTER XX1. 23~ trees, and strawed them in the 9 And the multitudes that went way. before, and that followed, cried, say used by the Roman soldiers as well as and Persia depend much cn the fruit the Jews as a symbol of peace. See 1 of the palm-tree for their subsistence, Mac. xiii. 51; 2 Mac. x. 6, 7; Rev. Camels feed on the seed, and the leaves, vii. 9. branches, fibres, and sap are all very The palm-tree is common in warm valuable. ahimates, and was abundant in Pales- The " branches" referred to by John line. The finest grew about Jericho (xxii. 13), refer to the long leaves which and Engeddi. Hence Jericho was call- shoot out fiom the top of the tree, and ad the city of palm-trees. The palm which were often carried about as the has a long and straight body, a spread- symbol of victory. Comp. Notes on mig top, and an appearance of very Isa. iii. 26. great beauty. It produces an agreeable 9. Hosanna to the Son of David, &c. fruit, a pleasant shade, a kind of honey The word hosanna means "save now," little inferior to the honey of bees, and or " save I beseech thee." It is a Sy from it was drawn a pleasant wine, riac word, and was the form of accla. much used in the East. On ancient mation used among the Jews. It was coins the palm-tree is often a symbol probably used in the celebration of their of Judea. On coins made after Jeru- great festivals. During those festivals salem was taken, Judea is represented they sang the 115th, 116th, 117th, and by a female sitting and weeping under 118th psalms. In the chanting or sing a palm-tree. A reference to the palm- ing of those psalms, the Jewish writera tree occurs often in the Bible, and its inform us, that the people responded general form and uses are familiar to frequently hallelujah or hosanna. Their most readers. We have placed on the use of it on this occasion was a joyful preceding page, a cut of the tree, and acclamation, and an invocation of a diadd a description of it, for the use of vine blessing by the MIessiah. ~ Son those to whom it is not familiar. of David. The Messiah. IT Blessed be Strictly speaking, the palm has no he,.&c. That is, blessed be the liesbranches; but at the summit, from siah. This passage is taken from Ps. forty to eighty twigs, or leaf-stalks, cxviii. 25, 26. To come in the name of spring forth, which are intended in Neh. the Lord, is to come by the authority of viii. 15. The leaves are set around the the Lord; to come commissioned by trunk in circles of about six. The him to reveal his will. The Jews had lower row is of great length, and the commonly applied this to the Messiah. vast leaves bend themselves in a curve ~ Hosanna in the highest. This may towards the earth; as the circles as- mean either' Hosanna in the highest, cend, the leaves are shorter. In the loftiest strains,' orit may mean a prayer month of February, there sprout from to God,'Save now, O thou that dwellbetween the junctures of the lower est in the highest heaven, or among the stalks and the trunk little scales, which highest angels.' Perhaps the whole develope a kind of bud, the germ of the song of hosanna may be a prayer to the coming fruit. These germs are con- Supreme God, as well as a note of tri tained in a thick and tough skin, not umphant acclamation:'Save now, 0 unlike leather. According to the ac- thou supremely great and glorious God, fount of a modern traveller, a single save by the Messiah that comes in thy tree in Barbary and Egypt bears from name.' fifteen to twenty large clusters of dates, Mark adds that they shouted " Bless. weighing from fifteen to twenty pounds ed be the kingdom of our father David, nach. The palm-tree lives more than that cometh in the name of the Lord." two hundred years, and is most pro- That is, the kingdom promised to Daductive from the thirtieth until the vid. 1 Kings ii. 4; viii. 25. Coming eightieth year. The Arabs speaa of in the name of the Lord means coming two hundred and sixty uses to which according to the promise of the Lord. the different parts of the palm tree are Its meaning may be thus expressed. applied.'Prosperity to the reign of our father The inhabitants of Egypt, Arabia, David, advancing now according to tha 20* 334 MATTHE V. [A.1) 33 ing, Hosanna to th, Son of David! 11 And the multitude said, This Blessed' is he that cometh in the is Jesus, the prophet of Nazareth name of the LcId; Hosanna in the of Galilee. nighest b 12 And c Jesus went into the 10 And when he was come into temple of God, and cast out all Jerusalem, all the city was moved, them that sold and bought in tht saying, Who is this? temple, and overthrew the tables of a Ps.118.26. c.23.39. b Lu.2.14. c Mar.ll.1. Lu.19.45,&c. Jno.2.15,&c. romise made to him, and about to be cular as to the order of events. Mark established by the long-promised YMes- has stated them more particularly, and biah, his descendant.' has divided what Matthew mentions Luke adds (xix. 38) that they said, together. " Peace in heaven, and glory in the The temple of God, or the temple highest." The word peace is used dedicated and devoted to the service of here as significant of joy, triumph, ex- God, was built on mount Moriah. The ultation in heaven at this event. There first temple was built by Solomon, will be increased peace and rejoicing.about 1005 years before Christ. 1 Kings from the succession of the redeemed: vi. He was seven years in building it. and let glory and praise be given to 1 KinJs vi. 38. David, his father, had God among the highest angels. conte-mnplated the design of building it, There is no contradiction here among and had prepared many materials for it, the evangelists. Among such a multi- but was prevented, because he had been tude the shouts of exultation and tri- a man of war. 1 Chron. xxii. 1-9. 1 umph would by no means be confined Kings v. 5. This temple, erected with to the same words. Some would say great magnificence, remained till it was one thing, and some another; and one destroyed by the Chaldeans under Ne evangelist recorded what was said by a buchadnezzar, five hundred and eighty part of the multitude, and another what four years before Christ. 2 Chron. was said by another part. xxxvi. 6, 7, 19. 10. And when he was come into Je- After the Babylonish captivity, the rusalem, all the city was moved. There temple was rebuilt by Zerubbabel, but was great excitement. The sight of with vastly inferior and diminished such a multitude, the shouts of the beauty. The aged men wept when people, and the triumphant procession they compared it with the glory of the through the city, excited much atten- former temple. Ezra iii. 8, 12. This tion and inquiry. was called the second temple. This 12-22. This paragraph contains the temple was often defiled in the wars account of the barren fig-tree, and of before the time of Christ. It had bethe cleansing of the temple. See also come much decayed and impaired. HeMark xi. 12-19. Luke xix. 45-48. rod the Great, being exceedingly ur 12. And Jesus went into the temple popular among the Jews, on account of God, &c. From Mark xi. 11-15, of his cruelties (see Note, Matt. ii.), it is probable that this cleansing of the was desirous of doing something to obh temple did not take place on the day tain the favour of the people, and ac. that he entered Jerusalem in triumph, cordingly about sixteen years before but on the day following. He came Christ, and in the eighteenth year of and looked round upon all things, Mark his reign, he commenced the work ot says, and went out to Bethany with the repairing it. This he did, not by taking twelve. On the day following, return- it down entirely at once, but by remov. ing from Bethany, he saw the fig-tree. ing one part after another till it had be Entering into the temple, he purified it come in fact a new temple, greatly suron that day; or, perhaps, he finished passing the former in magnificence. It the work of purifying it on that day, was still called by the Jews the second whcrh he comn.enced the day before. temple; and by Christ's coming to this Matthew has'mentioned the purifying temple thus repaired, was fulfilled the of the temple, which was performed prophecy in Haggai ii. 9. On this probably on two successive days; or building Herod employed eighteen thouhas stated the fact, without being parti- sand men, and completed it w as to be A. D. 33.] CHAPTER AXl. 285 fit for use in n:ne years, or about eight of the mountain, so that from the top years before Christ. But additions con- of it to the bottom, in a perpendiculal tinued to be made to it, and it continued descent, was in some places not far increasing in splendor and magnificence, from six hundred feet. This was parti till ANNO DOMINI 64. John says (ii. cularly the case on the south-east cor 20), forty and six years was this temple ner; and it was here, probably, that in building. Christ was then thirty Satan wished our Saviour to cast himyears of age, which added to the six- self down. Note, Matt. iv. 6. teen years occupied in repairing it be- On the inside of this wall, between fore his birth, makes forty-six years. the gates, were piazzas, or covered The word temple was given, not porches. On the eastern, northern, merely to the sacred edifice, or house and western sides there were two row itself, but to all the numerous cham- of these porches; on the south, three. bers, courts, and rooms connected with These porches were covered walks, it, on the top of mount Moriah. The about twenty feet in width, paved with temple itself was a small edifice, and marble of different colors, with a flat was surrounded by courts and cham- roof of costly cedar, which was supbers half a mile in circumference. Into ported by pillars of solid marble, so the sacred edifice itself our Saviour large that three men could scarcely never went. The high-priest only stretch their arms so as to meet around went into the holy of holies, and that them. These walks or porches afford. but once a year; and none but priests ed a grateful shade and protection to were permitted to enter the holy place. the people in hot or stormy weather. Our Saviour was neither. He was of The one on the east side was distin the tribe of Judah, and he consequently guished for its beauty, and was called was allowed to enter no farther than the Solomon's porch. John x. 23. Acts iii. other Israelites into the temple. The 11. It stood over the vast terrace or works that he is said to have performed wall which he had raised from the valin the temple, therefore, are to be un- ley beneath, and which was the only derstood as having been performed in thing of his work that remained in the the courts surrounding the sacred edi- sacred temple. fice. These courts will now be de- When a person entered any of the scribed. gates into this space within the wall, he The temple was erected on mount saw the temple rising before him with Moriah. The space on the summit of great magnificence. But the space was the mount was not, however, large not clear all the way up to it. Going enough for the buildings necessary to forward, he came to another wall, inbe erected. It was, therefore, enlarged, closing considerable ground, considered oy building high walls, from the valley more holy than the rest of the hill. The Delow, and filling up the space within. space between this first and second wall One of these walls was six hundred was called the court of the Gentilet. It feet in height. The ascent to the tem- was so called because Gentiles neight ple was by high flights of steps. The come into it, but they could procee.i no entrance to the temple, or to the oourts farther. On the second wall, ari on on the top of the mount, was by nine the gates, were inscriptions in Henrew, gates, all of them extremely splendid. Greek, and Latin, forbidding any Gen. On every side they were thickly coated tile or unclean person from proceeding with gold and silver. But there was farther on pain of death. This court one gate of peculiar magnificence. This was not of equal dimensions all the was called the beautiful gate. Acts iii. way round the temple. On the east, 2. It was on the east side, and was north, and west, it was quite narrow. made of Corinthian brass, one of the On the south it was wide, occupying most precious metals in ancient times. nearly half of the whole surface of the See the Introduction to 1 Corinthians, hill. In this court the Gentiles might $ 1. This gate was fifty cubits, or come. Here was the place where much seventy-five teet in height. secular business was transacted. This The whole temple, with all its courts, was the place occupied by the buyers, was surrounded by a wall about twenty- and sellers, and the money changers, five feet in height. This was built on and which Jesus purified by casting the wall raised from the base to the top them out. 236 MATI'HEW [A. D. 33 The inclosure within the second wall within this court. It surpassed in splen was nearly twice as long from east to doi all the other buildings of the hol) west as from north to south. This in- city, perhaps in magnificence unequal closure was also divided. The eastern led in the world. It fronted the east part of it was called the court of the looking down through the gates Nica women so called because women might nor and the beautiful gate, and onward advance thus far, but no farther. This to the mount of Olives. From the court was square. It was entered by mount of Olives on the east there was three gates: one on the north, one on a beautiful and commanding view of the the east directly opposite to the beauti- whole sacred edifice. It was there that fil gate, and one on the south. In pass- our Saviour sat, when the disciples diig from the court of the Gentiles to rected his attention to the goodly stones that of the women, it was necessary to with which the temple was built. Mark ascend about nine feet by steps. This xiii. 1. The entrance into the temple court of the women was inclosed with itself was from the court of the priests, a double wall, with a space between by an ascent of twelve steps. Theporch the walls about fifteen feet in width, in front of the temple was a hundred paved with marble. The inner of these and fifty feet high, and as many broad. two walls was much higher than the The open space in this porch through one outside. The court of the women which the temple was entered, was one was paved with marble. In the corners hundred and fifteen feet high, and thirof that court were different structures ty-seven broad, without doors of any for the various uses of the temple. It sort. The appearance of this, built, as was in this court that the Jews com- it was, with white marble, and deco monly worshipped. Here, probably, rated with plates of silver, from the Peter and John, with others, went up mount of Olives was exceedingly dazto pray. Acts iii. 1. Here too the Pha- zling and splendid. Josephus says, that risee and publican prayed; the Phari- in the rising of the sun it reflected so see near the gate that led forward to strong and dazzling an effulgence, that the temple; the publican standing far the eye of the spectator was obliged to off, on the other side of the court. turn away. To strangers at a distanoe Luke xviii. 9-14. Paul also was seized it appeared like a mountain covered here, and charged with defiling the tem- with snow, for where it was not deco ple, by bringing the Gentiles into that rated with plates of gold, it wmA exholy place. Acts xxi. 26-30. tremely white and glistening. A high wall on the west side of the The temple itself was divided into court of the women divided it from the two parts: the first, called the sanctuary court of the Israelites; so called be- or holy place, was sixty feet in length, cause all the males of the Jews might sixty feet in height, and thirty feet it advance there. To this court there was width. In this was the golden candlean ascent of fifteen steps. These steps stick, the table of shew-bread, and the were in the form of a half circle. The altar of incense. The holy of holies, great gate to which these steps led, or the most holy place, was thirty feet was called the gate Nicanor. Besides each way. In the first temple, this this, there were three gates on each contained the ark of the covenant, the side, leading from the court of the wo- tables of the law, and over the ark was men to the court of the Israelites. the mercy-seat, and the cherubim. Intc Within the court of the Israelites, was this place no person entered but the the court of the priests, separated by a high-priest, and he but once in the year. wall about a foot and a half in height. These two apartments were separated Within that court was the altar of burnt only by a vail, very costly and curiously ofliunng, and the laver standing in front wrought. It was this vail which was of it. Here the priests performed the rent from the top to the bottom when ia iy service of the temple. In this the Saviour died. Matt. xxvii. 51. place also were accommodations for the Around the walls of the temple, pro priests, when not engaged in conduct- perly so called, was a structure three ig the service of the temple; and for stories high, containing chambers for the Levites, who conducted the music the use of tho officers of the temple. or the sanctuary. The temple vl wholly razed to the The temple, properly so callec stood ground by the Romans under Titus mnd A D. 33.] CHAPTER XXI. 37 Vespasian, and was wholly destroyed cellinus, were prevented by balls o? fire according to the predictions of the Sa- breaking out from the ground. See viour. See Notes on ch. xxiv. 2. The Warburton's Divine Legation of Moses. site of it was made like a ploughed field. Its site is now occupied by the mosque Julian the apostate attempted to re- of Omar, one of the most splendid apebhA/d it, but the workmen, according cimens of Saracenic architecture in the o /IO' own historian, Ammianus Mar- world.'J b? following is a view of the temple and its courts, as just described: P North 0 0 0 0 0 1H 0 0 0 0 a Reo o 0 0 o o000 o 0 0 0 o0 o o R o o 000 K 000.... — 000 —- 000 C 0 O O O.... 3o 00~ooooooo X 000-. Vooo'II J 0 0 00 0000 bi X oo X 0 a 00 155 0 a ooo 0 0 00 a _0oo 0 00 0 00 000 0H 00 ooO o o o o oS O o o o, o o o s o C0 0 0 O ~ ~ o o olio o'ft'o o o-tt-o a i0 0 o, o o O O ~ ~ o g o o l o o o, 1 g o o O SPouth P Explanation. A Altar of burnt offerings. B Holy place. C Holy of holies. D D Pillars of Jachin and Boaz. E E E &c. Rooms for the use of the Levites: for wood, instruments, beds, &e F F F F Court of the priests. G G G G Court of the Israelites. H Court of.he women. I I I I Court of the Gentiles. K K K Gates from the court of the Gentiles to the court of the women. L Ascent from the court of the women to the court of the Israelites. M M M &c. Enclosure between the court of the Israelites and that of the priests N The beautiful gate of the temple. O O 0 Solomon's porch. P P P &c. Gates to the temple. R R R &c. -Porches or covered walks, supported by marlie pillars. X X X X X Boxes to receive money::the treasury. Mark xi. 41. 8 S S S Small rooms for various uses in the temple. V V V V Space fifteen feet wide between the court of the women and the Gentiles. 12. And cast out them that bought and but the outer court, or the court of the vld in the temple. The place where Gentiles. This was esteemed the least his was done was not the temple:tself, sacred part of the temple; and the Jews 238 MATTHEW. [A D 33 the money-changers, and the seats 15 And when le chief priest4 of them that sold doves; and scribes saw the wonderfu. 13 And said unto them, It is m things that he did, and the children written, My house shall be called crying in the temple, and saying, the house of prayer: but ye have Hosanna d to the Son of David! made it a den of b thieves, they were sore displeased, 14 And the blind and the lame 16 And said unto him, Hearest came to him in the temple; and c thou what these say! And Jesus he healed them. saith unto them, Yea: have ye a Is.56.7. b Je.7.11. c Is.35.6.d ver.9. it seems, did not consider it profanation part of this verse only is quoted from to appropriate this to any business in Isaiah. The rest " but ye have made any way connected with the temple ser- it a den of thieves," was added by Jevice. The things which they bought sus, denoting their abuse of the temple. and sold were, at first, those pertaining Thieves and robbers live in dens and to the sacrifices. It is not improbable, caves. Judea was then much infested however, that the traffic afterwards ex- with them. In their dens thieves devise tended to all kinds of merchandise. It and practise iniquity. These buyers and gave rise to much confusion, noise, con. sellers imitated them. They made the tention, and fraud, and was exceedingly temple a place of gain; they cheated and improper in the temple of the Lord. defrauded; they took advantage of the IF The tables of the money-changers. Ju- poor, and by their being under a neces dea was subject to the Romans. The sity of purchasing these articles for samoney in current use was Roman coin. crifice they robbed them, by selling Yet the Jewish law required that every what they had at an enormous price. man should pay a tribute to the service The following reasons may be given of the sanctuary of half a shekel. Ex. why this company of buyers and selle:r xxx. 11-16. This was a Jewish coin; obeyed Christ: 1st. They were over, and it was required to be paid in that awed by his authority; and struck with coin. It became, therefore, a matter of the consciousness that he had a right to convenience to have a place where the command. 2d. Their own consciences Roman coin might be exchanged for the reproved them; they knew they were Jewish half-shekel. This was the pro- guilty, and dared make no resistance. fessed business of these men. Of course 3d. The people generally were then on they would demand a small sum for the the side of Jesus, believing him to be exchange; and among so many thou- the Messiah. 4th. It had always been sands as came up to the great feasts, it the belief of the Jews that a prophet had would be a very profitable employment, a right to change, regulate, and order and one easily giving rise to much fraud the various affairs relating to external and oppression. f The seats of them worship. They supposed Jesus to be that sold doves. Doves were required such, and they dared not resist him. to be offered in sacrifice. Lev. xiv. 22. Mark and Luke add, that in conse Luke ii. 24. Yet it was difficult to quence of this, the scribes and chiel bring them from the distant parts of priests attempted to put him to death Judea. It was found much easier to Mark xi. 18, 19. Luke xix. 47, 48 purchase them in Jerusalem. Hence it This they did from envy. Matt. xxvii became a business to keep them to sell 18. He drew off the people from them, to those who were required to offer them. and they envied and hated him. They Mark adds (xi. 16), that he would not were restrained then for fear of the suffer that any man should carry any people; and this was the reason why vessel through the temple. That' is, they plotted secretly to put him to death probably, any of the vessels or im- and why they afterwards so gladly plements connected with the traffic in heard the proposals of the traitor. Matt, o3, incense, wine, &c., that were kept xxvi. 14, 15. for sale in the temple. 15, 16. When the chief priests, &c, 13. And said —It is written, &c. The chief men of the nation were en T''hi is written in Isa. lvi. 7. The first vious of / p'jy telt ity. They could no$ A. D. 33.1 CHAPTER XXI. 23S never read, Out a of the mouth of 18 Now in the rr ornlng, as he babes and sucklings thou hast per- returned into the city, he hungered. fected praise. 19 And b when he saw 1 a fig17 And he left them, and went tree in the way, he came to it, and out of the city into Bethany; and found nothing thereon, but leaves he lodged there. only, and said unto it, Let no fruit a Ps.8.2. b Mar.11.13. 1 one fig-tree. prevent it; but being determined to find fit to eat, or he would not have gone to fauflt, they took occasion to do so from it, expecting to find them. But the the shouts of the children. Men often time of gathering them had not passed, are offended that childrenhave any thing and it was to be presumed that they to do with religion, and deem it very were still on the tree. This took place improper that they should rejoice that on the week of the passover, or in the the Saviour has come. Our Lord Jesus beginning of April. Figs in Palestine viewed this subject differently. He saw are commonly ripe at the passover. that it was proper that they should re- The summer in Palestine begins in joice. They are interested in the con- March, and it is no uncommon thing cerns of religion; and then, before evil that figs should be eatable in April. fi principles get fast hold of their minds, is said that they sometimes produce is a proper time to love and obey him. fruit the year round. He confounded them by appealing to a Mark (xi. 12, 13) says that this took text of their own scriptures. This text place on the morning of the day on which is found in Ps. viii. 2. This quotation he purifiedthe temple. Matthew would is not made directly from the Hebrew, lead us to suppose that it was on the day out from the Greek translation. This, following. Matthew records briefly however, should create no difficulty. what Mark records more fully. Mat. The point of the quotation was to prove thew states the fact that the fig-tret that children might offer praise to God. was barren and withered away, without This is expressed in both the Hebrew regarding minutely the order, or the and the Greek. circumstances in which the event took 17. Bethany. See Note, Matt. xxi. 1. place. There is no contradiction. For 19. And seeing afig-tree in the way, Matthew does not affirm that this took &c. This tree was standing in the pub- place on the morning after the temple lie road. It was, therefore, common was cleansed, though he places it in property, and any one might lawfully that order. Ncr does he say that a day use its fruit. Mark says (xi. 13): "See- did not elapse- after the fig-tree was ing a fig-tree afar off, having leaves, he cursed before the disciples discovered came," &c. That is, not far off from that it was withered; thougn he does the road; but seeing it at a considerable not'affirm that it was so. Such circumdistance, having leaves appearing stantial variations, where there is no healthy and luxuriant, they presumed positive contradiction, go greatly to conthat there would be fruit on it. Mark firm the truth of a narrative. They says (xi. 13), he came if haply he might show that the writers were honest men, find any thing thereon. That is, judg- and did not conspire to deceive the ing from the appearance of the tree, it world. I And said unto it, Let nofruit was probable that there would be fruit grow on thee, &c. Mark calls this on it. We are not to suppose that our cursing the tree (ch. xi. 21). The word Lord. was ignorant of the true condition curse does not imply here anger, or disof the tree, but he acted according to appointment, or malice. It means only *he appearance of things; being a man devoting to this destruc, on, or this wi as well as divine, he acted of course as thering away. All:he curse that was man do act in such circumstances. pronounced, was in the woids that no T And found nothing thereon, but leaves fiuit should grow on it. The Jews used only. Mark (xi. 13) gives as a reason the word curse, not as alw ays implying for this, that " the time of figs was not wrath, and anger, but to devote to death, yet." That is, the time of gathering or to any kind of destruction. HIeb. vi. the figs was not yet, or had not passed. 8. It has been common y.hought that It was a tine when figs were ripe, or he did this to denote the s-adden wither 2)0 MATTHEW. IA. D. 33 grow on thee henceforward for ever. shall ask d in prayer, believing, ye And presently the fig-tree withered shall receive. a away. 23 And when he was come into 20 And when the disciples saw it, the temple, the chief priests and the they marvelled, saying, How soon elders of the people came unto him is the fig-tree withered away! as he was teaching, and said, By J 21 Jesus answered and said unto what authority doest thou these them, Verily I say unto you, Ifb ye things? and who gave thee this have faith, and doubt not, ye shall authority - not only do this which is done to the 24 And Jesus answered and said fig-tree, but also if ye shall say unto unto them, I also will ask you one this mountain, Be thou removed, c thing, which if ye tell me, I in like and be thou cast into the sea, it shall wise will tell you by what authority be done. I do these things. 22 And all things whatsoever ye 25 The baptism of John, whence aJude 12. b c.17.20. Lu.17.6. Ja.1.6. cc. dc.7.7. Mar.11.24. Ja.5.16. I Jno.3.22. 5. 8.12. 14. e Mar.11.27. Lu.20.1. f Ex.2.14. ing away, or destruction of the Jewish mount of Olives-for this was as easy people. They, like the fig-tree, pro- for God to do by them as to heal the mised fair. That was full of leaves, sick, or raise the dead. But he rather and they full of professions. Yet both referred, probably, to the difficulties were equally barren. And as that was and trials which they would be called destroyed, so were they soon to be. It to endure in preaching the gospel. is certain that this would be a good il- 22. And all things, &c. He adds an lustration of the destruction of the Jew- encouragement for them to pray, asish people; but there is not the least suring them that they should have all evidence that our Saviour intended it things which they asked. This promise as such; and without such evidence, was evidently a special one, given to we have no right to say that that was them in regard to working miracles. its meaning. r And presently the fig- To them it was true. But it is manitree withered away. That is, before fest that we have no right to apply this another day. See Mark. It is proba- promise to ourselves. It was designed ble that they were passing directly on- specially for the apostles; nor have we ward, and did not stop then to consider a right to turn it from its original meanit. Matthew does not affirm that it ing. withered away in their presence, and 23-27. See also Mark xi. 27-33. Mark affirms that they made the dis- Luke xx. 1-9. covery on the morning after it was 23. When he was come into the temple. "cursed." That is, probably, into the inner court; 20. And when the disciples saw it. the court of the Israelites. They took That is, on the morning following that this opportunity when he was not sur. on which it was cursed. Mark xi. 20. rounded by the multitude. By what If They marvelled, saying, &c. Peter authority, &c. There was a show of said this. Mark xi. 21. Matthew means propriety in this question. He was only to say that this was said to him; making great changes in the affairs of Mark tells us which one of them said it. the temple, and they claimed the right 21. Jesus answered and said, &c. to know why this was done, contrary to Jesus took occasion from this to esta- their permission. Ile was not apriest, blish their faith in God. Mark xi. 22. he had no civil or ecclesiastical authority Hfe told them that any difficulty could as a Jew. It was sufficient authority, be removed by faith. To remove a indeed, that he came as a prophet, and mountain, denotes the power of over- worked miracles. But they professed coming any difficulty. The phrase was not to be satisfied with that. ~I These so used by the Jews. There is no doubt things. The things which he had just that this was literally true, that if they done, in overturning the seats of those had the faith of miracles, they could re- that were engaged in traffic. Ver. 12 move the mountain before them-the 24, 25, Ascd Jesu; answered, &t &.D. 33.1 CHAPTER XXI. 241 was it. from heaven or of men 29 He answered and said, I wil. And they reasoned with themselves, not; but afterward c he repented, saying, If we shall say, From hea- and went. ven; he will say unto us, Why did 30 And he came to the second, ye not then believe him and said likewise. And lie an26 But if we shall say, Of men; swered and said, I go, sir * and we fear the people; for a all hold went not. John as a prophet. 31 Whether of them twain did 27 And they answered Jesus, and the will of his father 2 They say said, We cannot tell. And he said unto him, The first. Jesus saith unto them, Neither tell I you by unto them, Verily 1 say unto you, what authority I do these things. that the publicans and the harlots 28 But what think ye 1 A certain go into the kingdom of God before man had two sons; and he came you. to the first, and said, Son, go work 32 For John came unto you in to-day in my vineyard. the way of righteousness, and ye a c.14.5. b Lu.15.11,&c. c 2 Ch.33.12,13. 1 Cor.6.11. Ep.2.1-13. jesus was under no obligation to give as to profess that all that John did was them an answer. They well knew by imposture, would have probably ended what authority he did this. He had not in tumult, perhaps in their death. concealed his power in working mira- 27. We cannot tell. This was a dlcles, and had not kept back the know- rect falsehood. They could have told; ledge that he was the Messiah. He and it should have been, we will not therefore referred them to a similar case tell. There was no reason but that -that of John the Baptist. He knew why they did not tell. The reason the estimation in which John was held probably why they would not acknow by the people. He took the wise in ledge that John was a prophet, was their own craftiness. Whatever an- that if they did, they saw he could swer they gave, he knew they would easily show them by what authority he convict themselves. And so they saw, did those things; i. e., as Messiah. when they looked at the question. They John predicted him, pointed him out, reasoned correctly. If they said, "From baptized him, came as his forerunner, heaven," he would directly ask why to fulfil the prophecies. If they acthey did not believe him. They pro- knowledged one, they must the other. fessed to hear all the prophets. If they In this way our Saviour was about to said, " of men," their reputation was lead these crafty men to answer their gone, for all the people believed that own question, to their own confusion, John was a prophet. ~T The baptism about his authority. They saw this; of John. For an,account of this, see and having given them a sufficient anlatt. iii. The word baptism here pro- swer, there was no need of stating any bably includes all his work. This was thing further. his principal employment; and hence 28-32. But what think ye? A way he was called the Baptist, or the Bap- of speaking designed to direct them tizer. But our Saviour's question refers particularly to what he was saying, that to his whole ministry.-' The ministry of they might be self-convicted. 1 Two John, his baptism, preaching, prophecies sons. By those two sons our Lord in-was it from God, or not?' If it was, tends to represent the conduct of the then the inference was clear that Jesus Jews, and that of tne publicans and was the Messiah; and then they might sinners. ~In my vineyard. See Note easily know by what authority he did on ver. 33. To work in the vineyard thosethings. ~From heaven. Bydivine here represents the work which God authority, or by the command of God. requires man to do. TT I will not. This Sf From men. By human authority. had been the language,of the publi 26. Wefear the people. They feared cans and wicked men. They refused that the people would stone them. at first, and did not profess to be willing'Luke.) Such an unpovular sentiment to go ~ Repented. Changed his mind. C21 242 MATTHEW L [ 1).. 33 believed him no. but the publicans d planted a vieyarl, and nedged it sand the harlots b believed him: round about, and digged a wineand ye, when ye had seen it, re- press in it, and built a tower, and pented not'afterward, that ye might let it out to husbandmen, and went believe him into a far country: 33 Hear another parable: There 34 And when the time of the was a certain householder, which fruit drew near, he sent his servants a Lu.3.12. b Lu 7.37,&c. c Re.2.21. d Ps.80.-16. Ca.8.11,12. Is.5 1-7 Jea221, MAar.12.1. Lu.20.9.&c. afterwards, at the preaching of John wood or stone, or more probably with and Christ, the publicans-the wicked thorns, thick-set and growing, a comr -repented, and obeyed. ~ The second mon way of inclosing fields in Judea, -said, I go, sir: and went not. This as it is in England. F And digged a ctpresented the conduct of the scribes wine-press in it. Mark says, digged a and Pharisees-professing to obey God; place for the wine fat. This should observing the external rites of religion; have been so rendered in Matthew. but opposed really to the kingdom of The original word does not mean the God, and about to put his Son to death. press in which the grapes were trodden, ~1 Whhether of them twain, &c. Which but the vat, or large cistern into which of the two. 9 They say unto him, The the wine, ran. This was commonly first. This answer was correct. But made by digging into the side of a hill. it is strange that they did not perceive The wine-press was made of two recepthat it condemned themselves. ~I Go tacles. The upper one, in Persia at preinto the kingdom of God. Become sent, is about eight feet square, and four Christians, or more readily follow the feet high. In this the grapes are thrown Saviour. See Note, Matt. iii. 2. 9 Be- and trodden by men, and the juice runs fore you. Rather than you. They into the large receptacle, or cistern beare more likely to do it than you. You low. See Notes on Isa. lxiii. 2, 3. 4fAnd are self-righteous, self-willed, and ob- built a tower. See also Isa. v. 2. In stinate. Many of them had believed, but eastern countries at present these towyou have not. 9 John came in the way ers are often eighty feet high, and thirty of righteousness. That is, in the right feet square. They were Tor the keep. way, or teaching the way to be righte- ers who defended the vineyard from ous; to wit by repentance. Publicans thieves and animals, especially from and harlots heard him, and became foxes. Cant. i. 6; ii, 15. AT And let it righteous, but they did not. They saw out, &c. This was not an uncommon it, but as in a thousand other cases, it thing. Vineyards were often planted did not produce the proper effect on them, to be let out for profit. Ir Into a far and they would not repent. country. This means, in the original, 33-46. The parable of the vineyard. only that lie departed from them. It This is also recorded in Mark xii. 1- does not mean that he went out of the 12. Luke xx. 9-19. land. Luke adds, "for a long time." 33. Hear another parable. See Note, That is, as appears, till the time of thl Matt. xiii. 3. T A certain householder. fruit; perhaps for a year. This vine, Note, Matt. xx. 1. T Planted a vine- yard denotes doubtless the Jewish peoyard. A place for the cultivation of ple, or Jerusalem. But these circumgrapes. It is often used to represent stances are not to be particularly exthe church of God, as a place cultivated plained. They serve to keep up the and valuable. Judea was favorable to story. They denote in general that vines, and the figure is frequently used, God had taken proper care of his vinetherefore, in the sacred writers. See yard; i. e. his people: but beyond that Matt. xx. 1. It is used here to repre- we cannot affirm that these circumvent the Jewish people: the people stances, of building the tower, &c., chosen of the Lord, cultivated with mean any particular thing, for he has care, and signally favored; or perhaps not told us that they do. And where more definitely, the city of Jerusalem. he has not explained them, we have no I Hedged it round about. This means, rightto attempt it. he inclosed it, either with a fence of 34. And wtthen ti ie qi tah fruil a. D. 33.] CHAPTER XX1. 243'tothe husoandmen, that they might them his son, saying, They will receive the fruits of it. reverence iny son. 35 And b the husbandmen took 38 But when the husbandmen his servants, and beat one, and kill- saw the son, they said among themed another, and stoned another. selves, This is the heir: c come, let 36 Again, he sent other servants us kill him, and let us seize on his more than the first: and they did inheritance. unto them likewise. 39 And they d caught him, and 37 But, last of all, he sent unto cast him out of the vineyard, and a 2Ki.17.13,&c. b Ch.36.16. Ne.9.26. slew him. Je.25.3-7. c.5.12. 23.34-37. Ac.7.5'2. 1 Th.2. 15. He.11.36,37. Re.6.9.c He.1.1,2. dAc.e.23. 4.2527. drew near, &c. The time of gathering to die for men. Long had he sent the the fruit. The vineyard was let out, prophets, and they had been persecuted probably for a part of the fruit, and the and slain. There was no use in sendowner sent to receive the part that was ing any more prophets to the people. his. ~ Sent his servants. These doubt- They had done all they could do. God ess represent the prophets sent to the had one only-begotten and well-beloved Jewish people. Son, whom he might send into the 35. And beat one. The word here world, and whom the world ought to translated beat, properly means toflay, reverence, even as they should the Fa. or to take off the skin. Hence to beat, ther. John v. 23. To reverence, deor to whip, so that the skin in many notes honor, esteem, deference-that places is taken off. ~ And killed an- feeling which we have in the presence other. Isaiah is said to have been put of one greatly our superior;-to give to death by sawing him asunder. See such a person, in our feelings and by our Luke xiii. 34. Heb. xi. 37. 1 Sam. xxii. deportment, the honor which is due to 18. 1 Kings xix. 10. ~ And stoned an- his rank and character. God is often other. This was among the Jews a represented in the Bible as giving his common way of punishment. Deut. Son, his only-begotten and well-beloved xiii. 10; xvii. 7. Josh. vii. 25. Espe- Son, for a lost world. John iii. 16, 17. cially was this the case in times of po- 1 John iv. 9, 14. Rom. viii. 3, 32. Gal. pular tumult, and of sudden indignation iv. 4. among the people. Acts vii. 58; xiv. 38. But when the husbandmen, &c. 19. John viii. 59; x. 31. This does They determined to kill him, and as he not imply of necessity that those who was the only son, they supposed they were stoned died, but they might be could easily seize on the property. It only severely wounded. Mark says, was rented to them, was in their pos" at him they cast stones and wound- session, anq they resolved to keep it. ed him in the head, and sent him This circumstance has probably no reaway," &c. ference to any particular conduct ol the There is a little variation in the cir- Jews, but is thrown in to keep up the cumstances, as mentioned by Matthew, story, and fill up the narrative. An hcil and by Mark and Luke; but the sub- is one who succeeds to an estate, coin. stance is the same. Mark and Luke monly a son; an inheritance is what an are more particular, and state the order heir receives. in wnich the servants were sent one af- 39. And they caught him, &c. This ter another. They all denote the deal- refers to the conduct of the Jews in ing of the people of Israel towards the putting the Saviour to death. So they prophets. All these things had been understood it. Ver. 45. The Jews put done to them. See Heb. xi. 37. Jer. him to death, after they had persecuted liv. 4, 5, 6. 2 Chron. xxxvi. 16. Neh. and slain the prophets. This was done ix, 26. 2 Chron. xxiv. 20, 21. by giving him into the hands of the Ro37. Last of all, &c. Mark adds, that mans, and seeking his crucifixion. Matt. this was an only son, greatly beloved. xxvii. 20-25. Acts ii. 23; vii. 51, 52, This beautifully and most tenderly ex- ~ And cast him out of the vineyard. hibits the love of God, in sending his The vineyard in this parable may re. only Sun, Jesus Christ, into the world present Jerusale n. Jesus was cruci 44 MATTHEW. [A. r. 33 40 When the Lord therefore of ye never read in the scriptures, The the vineyard cometh, what will he X stone which the builders rejected, do unto those husbandmen. the same is become the head of the 41 They say unto him, He will corner: this is the Lord's doing, miserably destroy a those wicked and it is marvellous in our eyes? men, and let out his vineyard unto 43 Therefore say I unto you, The other b husbandmen, which shall kingdom d of God shall be takera render him the fruits in their sea- from you, and given to a nation tons. bringing forth the fruits thereof. 42 Jesus saith unto them, Did a P3.2.4,5,9. Zec.12.2. b Lu.21.24. Ro.9. c Ps.118.22. Is.28.16. 1 Pe.2.6,7. d IEs.. ~. 11.11. 2. e 1 Cor.13.2. iled out of Jerusalem, on mount Cal- was laid aside, or deemed unfit to be M vary. Luke xxiii. 33. corner-stone. This represents the Lord 40. When the Lord therefore, &c. Jesus, proposed to the Jews as the Jesus then asked them a question about foundation, or corner-stone on which to the proper way of dealing with those build the church: rejected by them - men. The design of asking them this the builders -on account of his want question was that they might condemn of comeliness or beauty; i. e., of what themselves, and admit the justice of the they esteemed to be comely or desirapunishment that was soon coming upon ble. Isa. liii. 2, 3. ~ The same is be them. come, &c. Though rejected by them, 41. They say, &c. They answered yet God chose him, and made him the acco ding as they knew men would act, foundation of the church. Christ is and would act justly in doing it. He often compared to a stone, a corner would take away their privileges and stone, a tried, i. e., a sure, firm foundaconfer them on others. This was the tion-all in allusion to the custom ol answer which Jesus wished. It was so building. Acts iv. 11. Rom. ix. 33. clear, that they could not answer other- Eph. ii. 20. 1 Pet. ii. 7. ~ Lord's dowise. He wished to show them the ing. The appointment of Jesus of justice of taking away their national Nazereth to be the foundation of the privileges, and punishing them in the church, is by miracle and prophecy destruction of their city and nation. proved to be the work of God. ~ MlarHad he stated this at first, they would vellous zn our eyes. Wonderful in the not have heard him. He, however, by sight of his people. An object of graa parable led them along to state them- titude and admiration. That he should selves the very truth which he wished to select his only Son; that he should communicate, and they had then no- stoop so low, be despised, rejected, and thing to answer. They did not, how- put to death; that God should raise ever, yet see the bearing of what they him up, and build a church ol this had admitted. foundation, embracing the Gentile as 42, 43. Jesus saith, &c. Jesus, hav- well as the Jew, and spreading through ing led them to admit the justice of the all the world, is a subject of wonder great principle on which God was about and praise to all the redeemed. to act towards them, proceeds to apply 43. The kingdom of God, &c. Jesus it by a text of scripture, declaring that applies the parable to them-the Jews. this very thing which they admitted in They had been the children of the king the case of the husbandmen, had been dom, or under the reign of God; having predicted respecting themselves. This his law, and acknowledging him as passage is found in Ps. cxviii. 22, 23. King. They had been his chosen and It was first applicable to David; but no peculiar people. But he says that now.ess to Jesus. ~ The stone. The figure this privilege should be taken away. is taken from building a house. The and they cease to be the peculiar peoprincipal stone for size and beauty is pie of God; and the blessing should be that commonly laid as the corner-stone, given to a nation who would bring ~ Which the builders rejected. On ac- forth the fruits thereof, or be righteous, co:mt of its want of beauty, or size, it that is, to the Gentiles. Acts xxviii. 28, A D.33.1 CHAPTER XXI 245 44 And whosoever shall fall a on Ibles, they perceived that he,pake this stone shall be broken: but on of them whomsoever it shall fall, it b will 46 But when they sought to lay grind him to powder. hands on him, they feared the mul 45 And when the chief priests titude, because they c took him for and Pharisees had heard his para- a prophet. a Is.8.14,15. b He.2.2,3. c Lu 7.16. Jno.7.40. 44. Whcsoever shall fall, &c. There interest or honor only that we obeyed is an allusion here doubtless, to Isa. viii. him, it would be of less consequence. 14, 15. Having made an allusion to But our obedience will honor him; and himself as a Stone, or a Rock (v. 42), he we should seek that honor by any proceeds to state the consequences of sacrifice or self-denial. coming in contact with it. He that falls 4th. We should be willing to give up upon it, shall be broken: he that runs our property to honor. the Lord Jesus. against it-a corner-stone, standing out Ver. 3. He has a right to it. If given from the other parts of the foundation to spread the gospel, it goes as this did, — shall be injured, or broken in his to increase " the triumphs of our limbs, or body. He that is offended King." We should be willing to give with my being the foundation, or that our wealth, that he might " gird on his opposes me, shall, by the act, injure sword," and "ride prosperously among himself; make himself miserable by so the heathen." Every one saved among Doing, even were there nothing farther. the heathen, by sending the gospel to But there is something farther. E.On them, will be for the honor of Jesus. whomsoever it shall fall, it will grind They will go to swell his train, when him to powder. That is, in the original, he shall enter triumphantly into his will reduce him to dust, so that it may kingdom at the day of judgment. be scattered by the winds. There is an 5th. It is our duty to honor him. Vs. allusion here, doubtless, to the custom 7-9. He is King of Zion. He is Lord of stoning as a punishment among the of all. He reigns, and shall always Jews. A scaffold was erected, twice reign. the height of -the man to be stoned. Standing on its edge, he was violently "Sinners! whose love can ne'er forget struck off by one of the witnesses; if The wormwood and the gall, he died by the blow and the fall, noth- Go spread your trophies at his feet, ing farther was done; if not, a heavy And crown him Lord ofall. stone was thrown down on him, which Ye chosen seed of Israel's race; at once killed him. So the Saviour Ye ransomnec from the fall; speaks of the falling of the stone on his Hail him who saves you by his grace, enemies. They who oppose him, re- And crown him Lord of all. ject him, and continue impenitent, shall Let every indred, very tribe, be crushed by him in the day of judg- On this terrestrial ball, ment, and perish for ever. To him all majesty ascribe, 45, 46. They at last perceived that And crown him Lord of all." he spoke of them, and would have gratified their malice at once, but they 6th. Children should also honor him, feared the people. and shout hosanna to him. Ver. 1U. REMARKCS. The chief priests and scribes, in the 1st. Jesus is omniscient, and sees and time of our Saviour, were displeased knows all things. Ver. 2. that they did it; and many of the great, 2d. It is our dtty to obey the Lord and many formal professors, since, Jesus, and to do it at once. Ver. 3. have been displeased that children When he commands, there should be should profess to love and honor Jesue. no delay. What he orders is right; They have opposed Sunday schools, and we should not hesitate or deliberate and opposed the praying of children, about it. and opposed their singing to his praise. 3d. Especially is this the case where and opposed their giving their money Ae is to be honored, as he was on this to spread his gosnel. But Jesus loves occasion. Vs. 3, 8. If it was for our such praise and such service. The 21 * 146 MAT HEW. [A.D.33 mouths of babes and sucklings should 12. It was the house of (Otd. So our be taught to speak his name; and hearts should be the dwelling-place of whatever the world may say, whatever the holy Spirit. So also they should be the proud, the rich, or the formal may pure. All worldly cares, and traffic, say, chidren should seek him early, and business, that would interfere with and give their first years to him. He the dwelling of the Spirit there, and loves their praises. Perhaps few of all all wickedness, oppression, extortion. the songs of thanksgiving are so pleas- cheating, and pollution, shoul bh banant to his ear, as the hosannas of a Sab- ished. God dwells not in such polhath-school. luted temples; and unless we are pure 7th. We have here a view of the in heart, he will not be with us, and we glory of Jesus. Vs. 9- 11. Though shall not see his face in peace. humble, yet he was King. Though.12th. Jesusonly can purify our hearts. most of his life unhonored, yet once he He does it by his blood and spirit. Over had the honors of his station rendered all our sins he holds the same power as to him, and entered the city of his fa- he did over the traffickers in the temple. ther David as a tilimphant King of At his command they will flee, and we Zion. Hie will be yet wore honored. shall be pure. If our hearts are ever He will ccme with all his saints, with purified, therefore, it will be by the the glory of his Father, and with his power of Jesus. Nor should we wait holy angels. There we shall be. And in sin for him to do it. We should then we should be prepared to join with come to him, and beseech him to have.he vast host in shouting hosanna to the mercy, and to save us from our pollureturning King of Zion. tions. 8th. Yet amidst all these honors he 13th. Envy and hatred will take hold was meek and lowly. Ver. 5. Others of very small matters, to show itself svould have been proud, and lifted up. against the good and even the pruBut he was always meek. His heart dent. Ver. 15. They could blame nowas not proud. He is the only one of thing else, and they chose to find fault kings, that could bear triumph and io- with the shouting of children. So alnors without being lifted up by it, and ways in a revival of religion, or any made proud. great work of the Lord, it is some small 9th. Yet amidst all his triumphs, he matter that is seized upon; something wept over Jerusalem. (Luke.) No not exactly to the view of wicked obh king, no conqueror, ever before showed jectors, that is made the occasion of compassion like this. Men weep when reproach and opposition. they are afflicted, or are poor and needy, 14. We must produce fruit in our but what prince has ever, in the mo- lives, as well as flowues. Ver. 19. A rnent of his triumph, wept over the profession of religion is like the flowers miseries and dangers of his subjects? of spring. A revival is like the opening Not an instance can be found in all fragrant blossoms. They are beautihistory where an earthly conqueror ful and promise much fruit. But how ever showed compassion like this. So many wither, and droop, and soon fall esus has still compassion over blind, useless to the ground! How few of muined, wretched man. Amidst all the all the blossoms of the spring produce triumphs of the gospel he does not for- ripe and mellow fruit in autumn! So, get those who are yet in their sins, but alas! it is often with those who appear stretches out his arms to welcome them well in revivals of religion. to his embrace. 15th. If we make a profession, and 10th. Prophecy will be certainly and do not produce fruit, Jesus will curse exactly fulfilled. (Luke.) That re- us, and we shall soon wither away. Vs. specting Jerusalem was literally ac- 19, 20. IHe will suffer none tc enter complished; and in like manner will into his kingdom on the ground of pro. all that is predicted of all sinners as- fession only. If we bear fruit, and li':e iuredly come to pass. If Jerusalem lives of piety, we are Christians. If had repented, it would have been not, all our professions are like'ne saved. So if sinners repent, they will blossoms of spring, or the leaves of.he be saved. If not, like Jerusalem, in tree. They will not save us fror the due time they will perish. withering frown of Jesus. 11th. Jesus purified the temple. Ver. 16th Mpn wt;11 si, almost any ning A. D. 33.J CHAPTER XXII. 247 CHAPTER XXII. like unto a certain king, which A ND Jesus answered and spake made a b marriage for his son. unto them again in parables, 3 And c sent forth his servants to and said, call them that were bidden to the 2 The a kingdom of heaven is wedding: and they would not come. a Lu.14.16. b Re.19.7,9. c P.68.11. Jer.25.4. 32.15 Re.22.17. -right or wrong-and as often wrong after another, and they were put to as right-to consult popularity. Ver. 24. death. His well-beloved Son he sent, [t is generally not asked by such men and he also was put to death. Nor is what is right or what is true, but what his mercy yet stayed. He still sends will secure popularity. If they have his message to sinners. Thousands that, they are satisfied. have died as his Son did, in attempting 17th. Men often tell a direct false- to spread the gospel-but still he sends hood, rather than acknowledge the it. We have often, often, rejected it, truth. Ver. 27. Especially is this thecase yet still he sends it. What earthly when the truth makes against them. monarch would be treated in this man18th. Double-dealing, and an attempt ner? What earthly parent would be to evade the truth, conmonly lead into so kind? difficulty. If these men had been ho- 23d. If we improve not our privileges, nest, they would have had far less trou- they will be taken away from us. Ver. ble. Ver. 27. 43. The gospel will be sent to many 19th. A state of gross open sin is of the heathen, and they will be saved. often more hopeful than one of hypo- Wo to those who have had it all their crisy, pride, and self-conceit, together lives, and are not saved. with external conformity to religion. 24th. All who reject the Saviour must Ver. 28. Multitudes of profane and li- perish. Ver. 44. centious people may be saved, while the proud and self-righteous will be cut CHAPTER XXII. ff. The reason is: 1st. That the 1. Spake by parables. See Note, wicked, the gross, have no righteous- Matt. xiii. 3. ness on which they can pretend to rely. 2. The kingdom of heaven. Note, 2d. Nothing so effectually prevents re- Matt. iii. 2. The phrase here means, ligion as pride and self-confidence. 3d.'God deals with man in his kingdom, It is more difficult to make a proud or in regard to the dispensation of the Pharisee see his sins. 4th. There is gospel, as a certain king did,' &c. often really more ingenuousness and This parable refers undoubtedly to the candor, and less of malignity against the rejection of the Jews, and to the callgospel, among the openly wicked than ing of the Gentiles. The gospel, with among those who are outwardly right- all its privileges, was offered to the eous, but who are inwardly like whited Jewish people; but through their wicksepulchres, full of dead men's bones edness and pride they rejected it, and and all uncleanness. all its blessings were offered to the 20th. Multitudes of people profess to Gentiles, and accepted. This is the go, and go not. Ver. 30. They pro- general truth. Many circumstances are Fess to love God, and love themselves thrown in to fill out the narrative, which better. They profess to obey him, and cannot be particularly explained. T A yet obey their lusts. They are hypo- marriage for his son. Rather a marcrites, and destructsn must come upon riage-feast, or a feast on the occasion them. of the marriage of his son. The king 21st. Sinner. when they see the ef- here doubtless represents God, provide eect of truth on others, should repent. ing for the salvation of the world. Ver. 32. It is proof of the truth of 3. Andsentforth his servants. These religion; and they as much as others represent the messengers that God has need it. sent to invite men to his kingdom. 22d. We see the goodness of God in To call them that were bidden. That sending his nessengors to a lost world. is, to give notice to those who had beVs. 33 — 38. H's p -iphets he sent one fore been invited, that the feast war 249 MATTHEW. [A. D. 33 4 Again, he sent forth other ser- his armies, and destroyed c those vants, saying, Tell them which are murderers, and burnt up their city. bidden, Behold, 1 have prepared my 8 Then saith he to his servants, dinner; my oxen and my fatlings The wedding is ready, but they are killed, and all things are ready: which were. bidden were not wor come unto the marriage. thy. d 5 But they made lighta of it, and 9 Go ye therefore into the highwent their ways, one to his farm, ways; and as many as ye shall find, and another to his merchandise: bid to the marriage. 6 And the remnant took his ser- 10 So those servants went out vants, and entreated b them spite- into the higlways, and gathered tofully, and slew them. gether all, e as many as they found, 7 But when the king heard there- both bad and good: and the wedof, he was wroth: and he sent forth ding was furnished with guests. a Ps.106.24,25. Pr.1.24.25. Ac.24.25. Ro.2. c Da.9.26. Lu.1.27. dc.10.11.13. Ac.13. 4. b 1 Th.2.15 46. 1e.3.4. 22.14. e c.13.47. ready. It appears that there were two part made light of it, and treated it invitations, one considerably previous with silent contempt, and coolly went to the time, that they might have op- about their business. The others were portunity to prepare for it, and the other not satisfied with that, but showed poto give notice of the precise time when sitive malignity. Some sinners seem they were expected. ~ The wedding. to be well satisfied by merely neglecting TIhe marriage-feast. The same word religion; while others proceed against ir.the original as in verse 2. T They it with open violence and bitter malice. s sPuld not come. They might have come T Entreated them spitefully. Used harsh if they cihose, but they would not. So and opprobrious words. Reviled ana all the difficulty that sinners ever labor abused them. This was done because under in regard to salvation, is in the they hated and despised the king. So will. It is a fixed determination not to sinners often abuse and calumniate nicome, and be saved. nisters of religion because they hate 4. Other servants. Who mightpress God, and can in no way else show it so it on their attention. So God repeats well. his message to sinners, when they re- 7. But when the king heard, &c. This ject it. ~ loy dinner. This word lit- doubtless refers to the Jews, and to Je erally denotes the meal taken about rusalem. They were murderers, hav noon. It is also taken for a meal in ing slain the prophets; and God was general. As marriages were, among about to send forth the armies of the eastern nations, in the evening, it refers Romans under his providential direchere to a meal taken at that time. tion, and to burn up their city. Note;.Fatlings. This word does not refer Matt. xxiv. ~ TlVroth. Angry; dis to any particular species of animals. pleased. It denotes any fat animals. As oxen 9. The highways. Literally, the exit are also mentioned, however, it refers or going out of the paths or roads. It here probably to lambs, or calves. 2 means the square, or principal street, Sam. vi. 13. 1 Chron. xv. 26. into wnich a number of smaller streets 5. But they made light of it. Treated enter, a place, therefore, of confluence, it with contempt, as a thing of no con- where many persons would be seen, sequence:-an exact representation of and persons of all descriptions. By thia the conduct of sinners in regard tc the is represented the offering of the gospol gospel. IT One to his farm, &c. So to the Gentiles. They were comrnmou men are engaged so much in their regarded among the Jews as living a worldly employment that they pretend highways and hedges-cast out, pool they have no time to attend to religion. and despised.'The world is in their view of more va- 10. Bad and good. All descriptions Jle than God. i Melliechandis3. Traffic, of people. None are good by nature vading. if they were, they would not need thi 6 And the remnant; &c That is, a gospel. But some are wose tCia! A.D. 33.] CHAPTER XXII. 249 11 And when the king came in 13 Then said the king to) the ser-,o a see the guests, he saw there a vants, Bind him hand and foot, and man which had not on a wedding take him d away, and cast him into garment: outer darkness: e there shall be 12 And he saith unto him, Friend, weeping and gnashing of teeth. now camest thou in hither, not hav- 14 For f many are called, but few ing a wedding garmentS And he are chosen. was c speechless. 15 Then X went the Pharisees s Zep.1.12. b Ps.45.14. Is.61.10. 2 Cor.5. dis.52.1. Re.21.27. e c.8.12. fc.7.14 I Fp.4.24. Re.16.15. 19.8. c Je.2.26. 20.16.Lu.13.23,24. g Mar.12.13,&c. LuA.2 20,&c. sihers; and they have special need of doubt, refers to the future punishmen' it. None can be saved without it. of the hypocrite. Matt. xxiii. 23-33 11. A man which had not on a wed- xxiv. 51. dineg garment. Anciently kings and 14. lliany are called, but few are princes were accustomed to make pre- chosen. Our Saviour often uses this sents of changes of raiment to their expression. It was probably prover friends and favorites, to refuse to re- bial. The Jews had been called, but ceive which was an expression of high- few of them had been chosen to life. est contempt. Gen. xlv. 22. 2 Kings x. T-he great mass of the nation were 22. Esther vi. 8; viii. 15. It was, of wicked, and showed by their lives that course, expected that such garments they were not chosen to salvation. The would be worn when they came into Gentiles also were invited to be saved. the presence of the benefactor. The Isa. xlv. 22. Nation after nation has garments worn ol festival occasions been called; but few, few, have yet were chiefly long white robes; and it showed that they were real Christians, was the custom of the person who made the elect of God. It is also true, that the feast to prepare such robes to be many who are in the church may prove worn by the guests. This renders the to be without the wedding garment, and conduct of this man more inexcusable. show at last that they were not the He came in his common ordinary dress, chosen of God. This remark in the 14th as he was taken from the highway; and verse is the inference from the whole though he had not a garment of his own parable, and not of the part about the suitable for the occasion, yet one had man without the wedding garment. It been provided for him, if he had applied does not mean, therefore, that the great for it. His not doing it, was expressive mass in the church are simply called of the highest disrespect for the king.- and not chosen, or are hypocrites; but This beautifully represents the conduct the great mass in the human family, in of the hypocrite in the church. A gar- the time of Christ, who had been called, ment of salvation might be his, wrought had rejected the mercy of God. by the hands of the Saviour, and dyed 15-22. The Pharisees and IIerodians in his blood. But the hypocrite chooses endeavor to entangle Jesus. This narthe filthy rags of his own righteousness, rative is also found in Mark xii. 12and thus offers the highest contempt for 17; Luke xx. 20-26. that provided in the gospel. He is to 15. Then went the Pharisees. See blame, not for being invited; not for Note, Matt. iii. 7. ~' How they might coming, if he would come —for he is entangle him. To entangle means to freely invited; but for offering the high- ensnare, as birds are taken by a net. east contempt to the King of Zion, in This is done secretly, by leading them presenting himself with all his filth and within the compass of the net, and then rags, and in refusing to be saved in the suddenly springing it over them. So to way provided in the gospel. entangle is artfully to lay a plan for en 12. Friend. Rather, companion. The ticing, to beguile by proposing a ques. word does not imply friendship. T He tion, and by leading, if possible, to an was speechless. He had no excuse. So incautious answer. This was the kind't will be with all hypocrites. proposed here to Jesus. "r In his talk. 13. Cast him into outer darkness. See The word his is supplied here by the Ni te, Matt. viii. 12. This, without translators, perhaps imporoperly, Is 259 IMATTHEW.. A.. 33 and tool counsel how they might any man: for thou regardest not the entangle him in his talk. person of men. 17 Tell us therefore, What thinkte16 And they sent out unto hima est thou? Is it lawful to give tribute their disciples, with the Herodians, unto Cesar, or not. saying, Master, we know that thou 18 But Jesus perceived their art true, and teachest the way of wickedness, and said, Why tempt God in truth, neither carest thou for ye me, ye hypocrites? rsanls in conversation, or by talking Mark viii. 15. ~ We know that thou arg witth him; not alluding to any thing he true. A hypocritical compliment, not fad before said. believed by them, but artfully said, as 16. The Herodians. It is not cer- compliments often are, to conceal their tainly known who these were. It is true design. IT Neither carest thou for probable that they took their name from any man. That is, thou art an inde Herod the Great. Perhaps they were pendent teacher, delivering your sentifirst a political party, and were then ments without regard to the fear or distinguished for holding some of his favor of man. This was true, and propeculiar opinions. Dr. Prideaux thinks bably they believed this. Whatever that those opinions referred to two they might believe about him, they had things; the first respecting subjection no reason to doubt that he delivered his to a foreign power. The law of Moses sentiments openly and freely.'T For was, that a stranger should not be set thou regardest not the person of men. over the Jews as a king. Deut. xvii. 15. Thou art notpartial. Thou wilt decide Herod, who had received the kingdom according to truth, and not from any of Judea by appointment of the Ro- bias towards either party. To regard mans, held that the law of Moses re- the person, or to respect the person, is ferred only to a voluntary choice of a in the Bible uniformly used to denote king, and did not refer to a necessary partiality; or being influenced in a desubmission, where they had been over- cision, not by truth. but by previous powered by force. They supposed, attachment to a person, or one of the therefore, that it was lawful in such parties —by friendship, or bias, or pre. cases to pay tribute to a foreign prince. judice, Lev. xix. 15. Jude 16. Deut. This opinion was, however, extensively xvi. 19. 2 Sam. xiv. 14. Acts x. 34. unpopular among the Jews, and par- James ii. 1, 3, 9. 1 Pet. i. 17. tcularly the Pharisees, who looked 17. Is it lawful to give tribute unto upon it as a violation of their law, and Cesar? Tribute was the tax paid to the all the acts growing out of it as oppres- Roman government. [ Ccesar. The sive. Hence the difficulty of the ques- Roman emperor. The name Ccesar, tion proposed by them. Whatever way after the time of Julius Cesar, became ne decided, they supposed he would be common to all the emperors, as Pha-.nvolved in difficulty. If he should say raoh was the common name of all the it was not lawful, the Herodians were kings of Egypt. The Ccesar that reignready to accuse him as being an enemy ed at this time was Tiberius-a man of Casar; if he said it was lawful, the distinguished for the grossest vices and Pharisees were ready to accuse him to most disgusting and debasing sensuthe people of holding an opinion ex- ality. tremely unpopular among them, and as 18. Jesus perceived their wickedness. being an enemy of their rights. The This must have been done by his power other opinion of Herod, which they of searching the heart, and proves that seem to have followed, was, that when he was omniscient. No mere man has a people were subjugated by a f )reign the power of discerning the motives of force, it was itght to adopt the rites and others. I Tempt ye me. Try me, or customs of their religion. This was endeavor to lead me into difficulty by what was meant by the leaven if Ilerod. an insidious question. ~ Hypocrites. Mark viii. 15. The Herodians and Sad- Dissemblers. Professing to be candid ducees seem on most questions to have inquirers, when their only object is to been united. Compare Matt, xvi. 6; lead into difficulty. Note, Ma*t. vi. 2. k. D. 33. CHAPTER XXII. 251 19 Shew me the tribute-money. there is no resurrection, and asked And they brought unto him a 1him, penny. 24 Saying, Master, Moses said 20 And he saith unto them If e a man die, having no children, Whose ts this image and 2 super- his brother shall marry his wife, scription 1 and raise up seed unto his brother 21 They say unto him, Cesar's. 25 Now there were with us seven Then saith he unto them, Render a brethren: and the first, when he had'herefore unto Cesar the things married a wife, deceased, and, have wh!ich are Cesar's, and unto God ing no issue, left his wife unto his 6 te things that are God's. brother: 22 When they had heard these 26 Likewise the second also, and words, they marvelled, and left him, the third, unto the 9 seventh. and went their way. 27 And last of all the woman 23 The c same day came to him died also. the Sadducees, which d say that- 28 Therefore, in the resurrection, 1 in value, 7 pence half-penny. 2 or, in- 6-8. 3.8-10. c Mar.12.18,&c. Lu.20.27,&c. scription. a c.17.25,27. Ro.13.7. b Mal.. dAc.23.8. e De.25.5. Ru.1.11. s seven. 19. The tribute money. The money wickedness, and foiled their aim-that in which the tribute was paid. This they were confounded, and retired cowas a Roman coin. The tribute for the vered with shame. temple service was paid in the Jewish 23-33. Conversation of Jesus with shekel; that for the Roman govern- the Sadducees respecting the resurrecment in foreign coin. Their having tion. See also Markxii. 18-27; Luke that coin about them, and using it, was xx. 27-38. proof that they themselves held it law- 23. The same day came the Sadducees. ful to pay the tribute; and their preten- For an account of the Sadducees se sions, therefore, were mere hypocrisy. Note, Matt. iii. 7. ~ No resurrection. T A penny. A Roman denarius, worth The resurrection literally means the about fourteen cents. raising up the body to life after it is 20. This image. The likeness of the dead. John xi. 24; v. 29. 1 Cor. xv. reigning prince was probably struck on 22. But the Sadducees not only denied the coins, as it is now on Spanish coins. this, but also a future state, and the r Superscription. The name and titles separate existence of the soul after of the emperor. death, as well as the existence of angels 21. Render, therefore, to Cesar, &c. and spirits. Acts xxiii. 8. Both these Caesar's image and name on the coin doctrines have commonly stood or fallen proved that it was his. It was proper, together, and the answer of our Saviour therefore, to give it back to him when respects both; though itmore distinctly he called for it. But while this was refers to the separate existence of the done, he took occasion to charge them soul, and to a future state of rewards also to give to God what he claimed. and punishments, than to the resurrec. This may mean either, 1st. The annual tion of the body. tribute due to the temple service, imply- 24. Saying, lfiaster, Mloses said, ing that paying tribute to Caesar did not &c. Deut. xxv. 5, 6. This law was free them from the obligation to do that; given by Moses in order to keep the or, 2d. That they should give their families and tribes of the Israelites dis. hearts, lives, property, and influence, tinct, and to perpetuate them. ~T Raise all to God, as his due. up seed unto his brother. That is, the 22. They marvelled. They had been children shall be reckoned in the gene. foiled in their attempt. Though he had alogy of the deceased brother; cr, to apparently decided in favor of the He- all civil purposes, shall be considered rodians, yet his answer confounded both as his. parties, and wholly prevented the use 25-28. There were with us seven which they intended to make of it. It brethren. It is probable that they stated was so wise -it so clearly dejected their a case as difficult as passible; and 252 MATTHEW. lA. D. 33 whose. wife shall she be of the se- 31 But as touching the resurrecven for they all had her. tion of the dead, have ye not read 29 Jesus answered and said unto that which was spoken unto you by them, Ye do err, not a knowing the God, saying, scriptures, nor the power of God. 32 I c am the God of Abraham, 30 For in the resurrection they and the God of Isaac, and the God neither marry, nor are given in mar- of Jacob? God is not the God of riage, but are as the angels b of God the dead, but of the living. in heaven. a Ino.2C.9. b c.18.10. 1 Jn..2. c Ex.3.6,15,16. He.11.16. titOugh no such case might -nave oc- 30. Neither marry, &c. This was a curred, yet it was supposable, and in full answer to the objections of the Sad their view it presented a real difficulty. ducees. ~r But are as the angels of The difficulty arose from the fact that God. That is, in the manner of theil they supposed that substantially the intercourse; in regard to marriage, and same state of things takes place in the the mode of their existence. Luke adds, other world as here; that husbands and that they shall be equal to the angels. wives must be reunited; and they pro- That is, they shall be elevated above fessed not to be able to see how one the circumstances of mortality, and live woman could be the wife of seven men. in a manner, and in a kind of inter29. Ye do err, not knowing, &c. course, equal to the angels. It does They had taken a wrong view of the not imply that they shall be equal in doctrine of the resurrection. It was not intellect, but only in the circumstances taught that men would marry there. of their existence, as that is distinguish The scriptures, here, mean the books ed from the way in which mortals live of the Old Testament. By appealing He also adds, "neither do they die any to them, he showed that the doctrine more, but are the children of God, of the future state was there, and that being the children of the resurrection.' the Sadducees should have believed it or being accounted worthy to be raised as it was, and not have added the ab- up to life, and therefore sons of God surd doctrine to it that men must live raised up to him. there as they do here. The way in 31, 32. As touching, &c. That is, which the enemies of the truth attempt in proof that the dead are raised. The to make a doctrine of the Bible ridicu- passage which he quotes is recorded in lous is by adding to it, and then calling Ex. iii. 6, 15. This was at the burning it absurd. H( produced a passage from bush. (Mark and Luke.) Abraham, the books of Moses (ver. 32), because Isaac, and Jacob, had been long dead they had also appealed to his writings. when Moses spoke this: Abraham 329 V. 24, Other places of the Old Tes- years, Isaac 224, and Jacob 198. Yet tament asserted it more clearly (Dan. God spake then as being still their God. xii. 2; Isa. xxvi. 19); but he wished to They must, therefore, be still some. meet them on their own ground. None where living; for God is not the God of those scripturen asserted that men of the dead; i. e., it is absurd to say would live thee as they do here, and that God rules over those who are extherefore their reasoning was false. tinct or annihilated, but he is the God ~ Nor the power of God. They proba- only of those who have an existence. bly denied, as many have done since, Luke adds, all live unto him. That is, that God could gather the scattered all the righteous dead; all of whom he dust of the dead, and remould it into a can be properly called their God, live body On this ground they affirmed unto his glory. This passage does not that tae doctrine could not be true- prove directly that the dead body would opposing reason to revelation, and sup- be raised, but only by consequence; It posing that infinite power could not re- proves that Abraham, Isaac, and Jaorganize a body that it had at first or- cob, had an existence then, or that their ganized, and raise a body from its own souls were alive. This the Sadduceea lust which it had at first raised from denied. Acts xxiii. 8. And this was iothing. the main point in dispute. If this wvay A D. 33.] CHAPTER XXII. 2 33 And when the multitude heard was a lawyer, asked him a questio,-!his, they were astonished' at his tempting him, and saying, doctrine. 36 Master, which is the great 34 But when the Pharisees had commandment in the law'! heard that he had put the Saddu- 37 Jesus said unto him, Thou tees to silence, they were gathered c shalt love the Lord thy God with together. all thy heart, and with all thy soul, 35 Then b one of them, which and with all thy mind. a c.7 28. Mar.12.17. b Lu.10.25,&c. c De.6.5. 10.12. Jimitted-if there was a state of re- others, that pertaining to washings wards and punishments-then it woula purifying, &c. ~ The law. The easily follow that the bodies of the law has a great variety of significations; dead would be raised. it means. commonly, in the Bible, as it 34-40. Jesus converses with a Pha- does here, the law given by iloses, rerisee respecting the law. See also Mark corded in the first five books of the xii. 28-34. Bible. 34. The Pharisees-were gathered to- 37. Jesus said unto him, &c. Mark gether. That is, either to rejoice that says that he introduced this by referring their great rivals, the Sadducees, had to the doctrine of the unity of Godbeen so completely silenced, or to lay a "Hear, O Israel! the Lord thy God is new plan for ensnaring him, or perhaps one Lord"-taken from Deut. vi. 4 both. They would rejoice that the Sad- This was said, probably, because aL ducees had been confounded, but they true obedience depends on the correc, would not be the less desirous to in- knowledge of God. None can kee: volve Jesus in difficulty. They there- his comandments who are not acquaint fore endeavored, probably, to find the ed with his nature, his perfections, and most difficult question in dispute among his right to command. ~T Thou shalt themselves, and proposed it to him to love the Lord thy God, &c. The meanperplex him. ing of this is, thou shalt love him with 35. A lawyer. This does not mean all thy faculties or powers. Thou shalt one that practised law, as among us; but love him supremely, more than all other one learned or skiiied in the law of Mo- beings and things, and with all the arses. Mark calls him one of the Scribes. dor possible. To love him with all the This means the same thing. The scribes heart is to fix the affections supremely were men of learning; particularly men on him, more strongly than on any thin8 skilled in the law of Moses. He had else, and to be willing to give up al. heard him reasoning with the Sadducees, that we hold dear at his command, and perceived that he answered them T With all thy soul. Or, with all thy well; and he was thought to be better life. This means, to be willing to give qualified to hold a debate with him. up the life to him, and to devote it all (Mark.) This man was probably of a to his service; to live to him, and to be candid turn of mind; perhaps willing to willing to die at his command. I With know the truth; and not entering very all thy mind. To submit the intellect fully into their malicious intentions, but to his will. To love his law and gospel acting as their agent. Mark xii. 34. more than we do the decisions of our T Tempting him. Trying him. Pro- own minds. To be willing to submit posing a question to test his knowledge all our faculties to his teaching and of the law. guidance, and to devote to him all our 36. Which is the great commandment, intellectual attainments, and all the reThat is, the greatest tommandment, or sults of our intellectual efforts. i With the one most important. The Jews all thy strength. (Mark.) With all we said to have divided the law into the faculties of soul and body. To la,reter and smaller commandments. bor and toil for his glory, and to make Which was of the greatest importance that the great object of all our efforts. they had not determined. Some held 38. This is the.rst and great ca'haat it was the law respecting sacrifice; mandmen. This commandment is irheis, that respcc ng circumcision; found in D)eut. vi. 5. It is the first and 9. 54 MATTHE W. [A. D. 33, 38'this is khe firs, and great 41 While th.e Pharisees were eomnmanda.ent. gathered together, Jesus asked 39 An] the sec nd is like unto them, it, a Thou shalt love thy neighbour 42 Saying, What think ve of as thyself, Christ? whose son is he. They 40 On these two commandments say unto him, The Son of David. hang all the law and the prophets. 43 He saith unto them, How then a Le.19.18. bRo.13.9. Ja.2.8. c Mar.12.35,&c. Lu.20.41,&c. greatest of all; first, not in order of Mark and Luke say that this had such ime, but of importahce; greatest in dig- an effect on them that no man, after nity, in excellence, in extent, and dura- that, durst ask him any question. Luke tion. It is the fountain of all others. xx. 40. Mark xii. 34. This does not All beings are to be loved according to mean that none of his disciples durst their excellence. As God is the most ask him any question, but none of the excellent and glorious of all beings, he Jews. He had confounded all their is to be loved supremely. If He is loved sects-the Herodians (Matt. xxii. 15aright, then our affections will be di- 22); the Sadducees (23-33); and last, rected towards all created objects in a the Pharisees (34-40.) All finding right manner. themselves unable to confound him, 39. The second is like unto it. Lev. they gave up the attempt. xix. 18. Resembles it in importance, 41-46. Jesusproposes a question condignity, purity, and usefulness. This cerning the 3lessiah. See also Mark had not been asked by the lawyer, but 35-37; Luke xx. 41-44. Jesus took occasion to acquaint him 41. IThile the Pharisees, &c. Jesus, with the substance of the whole law. having confounded the great sects of the For its meaning see Note, Matt. xix. Jews, proceeds in his turn to propose to 19. Comp. Rom. xiii. 9. Mark adds, them a question for their solution. This there is no greater commandment than was done, not for the purpose of vain these. None respecting circumcision parade and triumph, but, 1st, to show or sacrifice is greater. They are the them how ignorant they were of their fountain of all. prophecies. 2d. To humble them in 40. On these two commandments hang, view of their ignorance. 3d. To bring &c. That is, these comprehend the to their attention the true doctrine reeubstance of what Moses in the law, specting the Messiah-his being posand what the prophets have spoken. sessed of a character superior to that What they have said has been to en- of David, the most mighty king of Isdeavor to win men to the love of God rael-being his Lord, at the same time and each other. Love to God and man that he was his descendant. comprehends the whole of religion; and 42. What think ye of Christ? What to produce this has been the design of are your views respecting THE MESSIAH, Moses, the prophets, the Saviour, and or the Christ, especially respecting his the apostles. genealogy? He did not ask them their Mark (xii. 32-34) adds that the scribe views respecting him in general, but said, " Well, Master, thou hast said the only respecting his ancestry. The arti. truth;" and that he assented to what cle should have been retained in the Jesus had said, and admitted that to translation-the Christ, or the Messiah. love God and man in this manner was He did not ask them their opinion re. more than all burnt offerings and sac- specting himself, his person, and work, rifices; that is, was of more value or as would seem in our translation; but importance. Jesus, in reply, told him their views respecting the MIess;ak that he was " not far from the kingdom whom they expected. rI WThose son is of heaven;" i. e., by his reply he had he? Whose descendant? Note, Matt. shown that he was almost prepared to i. 1. ~ The son of David. The deeeeive the doctrines of the gospel. He scendant of David, according to the had shown a real acquaintance with the promise. law, which showed that he vas nearly 43. How then, &c. How is this docprepared to receive the tea-hi igs of Je- trine, that he is descended from David. as. NoOe, Matt. iii 2. consistent with what David said when e D. 33 J CHAPTER XXII. 255 doth David in spirit call him Lord 1 45 If David then call him Lord, saying, how is he his son 44 The LJRD said unto my Lord, 46 And b no man was able to anSit th)u on my right hand, till swerhim a word; neither durstany I make thine enemies thy foot- man, frorn that day forth, ask him stool. any more questions. a Ps.110.]. Ac.2.34,35. He.1.13. 10.12,13. b Lu.14.66. c Mar.12.34. Lu.20.40. he calls him lord? How can your vited to be saved, reject the gospel, opinion be reconciled with that? That and perish in their sins. Ver. 3. Es recorded in Psalm cx. 1. A lord or 2d. If they perish, they only will be master is a superior. The word here to blame. The offer was freely made, does not necessarily imply divinity, but the salvation was provided, and the only superiority. David calls him his only reason why they were not saved superior, his lord, his master, his law- was because they would not come. giver; and expresses his willingness to Ver. 3. obey him. If the Messiah was to be 3d. Attention to the affairs of this merely a descendant of David, as other life, the love of the world, will shut men descended from parents-if he was many out of the kingdom of heaven. to have a human nature only, as you Ver. 5. Some attention to those things Jews suppose-if he did not exist when is necessary; but such as to lead to the David wrote —with what propriety loss of the soul never can be right. could he, then, call him his lord?' In 4th. It is treating God ungratefully spirit. By the inspiration of the Holy to reject his Gospel. Vs. 3-5. He Spirit. As a prophet. Acts ii. 30; i. 16. has sent his Son to die for us. He has 2 Sam. xxiii. 2. entreated us to be saved. He has fol44. The LoRD said, &c. This is the lowed us with mercies. And to reject language of David.''Jehovah said to all these, and refuse to be saved, is to my lord-the Mfessiah-sit thou,' &c. treat him with contempt, as well as This was a prediction respecting the to overwhelm ourselves in condemnaexaltation of Christ. To be raised to tion. Slian has no right to be damned. the right hand of a king was significant He is under the most solemn obliga. of favor, trust, and power. Note, tions to be saved. And after what God Matt. xx. 21. This was done respecting has done for us, deep and awful wo Chris.t. Mark xvi. 19. Acts vii. 55. will await us if we are so foolish and Rom. viii. 34. Eph. i. 20. Heb. i. 3; wicked as to be lost. viii. 1; x. 12. ~ Thine enemies thy 5th. Many of the poor and needy will footstool. A footstool is that which is be saved, while the haughty and rich under the feet when we are sitting- will perish for ever. Vs. 9, 10. implying that we have it under subjec- 6th. Let those who make a profestion, or at our control. So he shall put sion of religion look often to the great all enemies under his feet-all his day when Christ will search them. spiritual foes-all that rise up against Ver. 11. There is a day coming that'im. Ps. ii. 9, 12. Heb. x. 13. 1 Cor. will try us. His eye will be upon us. xv. 25. He will read our hearts, and see whe45. If David, &c. If he was then ther we are clothed in his righteousDavid's lord; if he was his superior; ness, or only the filthy rags of our own, if he had an existence at that time; 7th. A profession of religion will no. how could he be descended from him. save us. Vs. 11-13. It is foolish to They could hot answer him. Nor is deceive ourselves. It is vain to attempt there any way of answering the ques- to deceive God. Nothing but genuine tion but by the admission that the piety, true faith in Jesus, and a holy Messiah was divine as well as human. life, will save us. God asks not proThat he had an existence at the'time fession merely, but the heart. lie asks of David, and was his lord and master, not mockery, but sincerity; not pre4is God and king-and that as man he tension, but reality. was descended from him. 8th. The hypocrite must perish. Ver. REMA:RS. 13. It is right that he should perish. let. Multit'des of nen, whn are in- He knew his Master's will, and wo le 25a( MATTHE W. [A. D. 3 not do it He must perisi with an have confuted the truth of God, while awful condemnation. No;nan sills the truth was untouched. It is a totally amidst so much light; none with so different thing from what they suphigh a hand. No sin is so awful as to posed. attempt to deceive God, and to palm 18th. When men attack a doctrine, pretensions on him for reality. they should be certain that they under9th. Pretended friends are sometimes stand it. Ver. 29. The Sadducees did more dangerous than avowed enemies. not understand the true doctrine of the Ver. 16. Pretended friendship is often resurrection. The inquiry which they ff the purpose of decoying us into evil. should have made was, whether they it throws us off our guard, and we are had correct views of it. This is the,smore easily taken. inquiry which men ought always first 10th. The truth is often admitted by to male when they approach a doctrine wicked men from mere hypocrisy. of the Bible. Ver. 16. It is only for the purpose of 19th. We learn the glory and hap deceiving and leading into sin. piness of the state after the resurrection. 11th. Wicked men can decide cor- Ver. 30. (Luke.) We shall be in some rectly on the character of a public respects equal to the angels. Like preacher. Ver. 16. They often admit them we shall be free from sin, sufferis claim in words, but for an evil pur- ing, and death. Like them we shall be pose.. complete in knowledge and felicity. 12th. It may be right for us some- Like them we shall be secure of eternal times to attend to artful and captious joy. Happy are those, the good of all questions. Ver. 18. It may afford op- the earth, who shall have part in that portunity to do good, to confound the resurrection of the just. wicked, and to inculcate truth. 20th. The dead shall be raised. Vs. 13th. No cunning can overreach God. 31, 32. There is a state of happiness Ver. 18. He knows the heart, and he hereafter. This the gospel has revealwill perceive the wickedness of all who ed; and it is the most consoling and attempt to deceive him. cheering truth that has ever beamed 14th. It is right to obey the law of upon the heart of man. the land. Ver. 21. Conscientious Chris- 21st. Our pious friends that have died tians make the best citizens. are now happy. Vs. 31, 32. They are 15th. We should give honor to civil with 3od. God is still their God. A rulers. Ver. 21. We should pay re- father, or mother, or sister, or friend, spect to the office, whatever may be the that may have left us, is there —there character of the ruler. We should in perfect felicity. We should rejoice speak well of it, not abuse it, yield at that, nor should we wish them back proper obedience to the requirements, to the poor comforts and the many and not rebel against it. Men may be sufferings of this world. wicked who hold an office, but the 22d. It is our duty to love God with office is ordained by God (Rom. xiii. 1, all the heart. Ver. 37. No half, for2); and for the sale of the office we mal, cold, and selfish affection comes must be patient, meek, submissive, and up to the requirement. It must be full obedient. Matt. xxiii. 3. entire, absolute. It must be pleasure 16th. Yet we are to obey civil rulers in all his attributes-his justice, his no farther than their commands are power, his purposes, as well as his consistent with the law of God. Ver. mercy and his goodness God is to be 21. God is to be obeyed rather than loved just as he is. If man is n3t man. And when a civil ruler com- pleased with his whole character, he is mnands a thing contrary to the laws of not pleased with him at all. the Bible and the dictates of our con- 23d. God is worthy of love. Ie is sciences, we may, we must resist it perfect. He should be early loved. 17th. The objections of men to the Children should love him more than ioetrines of the Bible are founded on they do father, or mother, or friends. ignorance of what those doctrines are, Their first affections should be fixed on and distrust of the power of God. Ver. God, and fixed on him supremely, till 29. Men often set up a notion which they die. they call a doctrine cf the Bible, and 24th. We must love our neighlor. then fight a 3hadow, and think the V er. 39. We must do to all as we . ). 33.] CHAPTER XXil, 251 CHAPTER XXIII. do; but do not ye after their warks - T HEN spake Jesus to the mul- for b they say, and do not. titude, and to his disciples, 4 For they bind heavy b;irdens, 2 Saying, The a scribes and thec and grievous to be borne, and laI Pharisees sit in Moses' seat: them on men's shoulders; but they 3 All therefore whatsoever they themselves will not move them with aid you observe, that observe and one of their fingers. a Mal.2.7. b Ro.2.21-23. c Ac.15.10.'feald have them lo to us. This is thority to teach the law. Or, as he the law and the prophets. This is tae taught the nation by giving the law, so way of justice, of peace, of kindness, they taught it by explaining it. of charity, and of benevolence. If all 3. All, therefore, whatsoever, &c men obeyed these laws, the earth would That is, all that they teach consistent be a paradise, and man would taste the with the law of Moses; all the corn bliss of heaven here below. mands of Moses which they read ta 25th. We may ask here of each one, you and properly explain. The word what think you of Christ? Ver. 42. all could not be taken without such a What think you of the necessity of a restriction, for Christ himself accuses Saviour? What think you of his na- them of teaching many things contrary ture? Is lie God as well as man, or to that law, and of making it void by do you regard him only as a man? traditions. Matt. xv. 1-6. IT They say What think you of his character? Do and do not. The interpretation they you see him to be lovely and pure, and give to the law is in the main correct. is he such as to draw forth the warm but their lives do not correspond withI affections of your heart? What think their teaching. It is not the duty of you of salvation by him? Do you de- men to imitate their teachers unless thcir pend on him, and trust in him, and ex. lives are pure; but they are rather to pect heaven only on the ground of his obey the law of God than to frame their merits? Or do you reject and despise lives by the example of evil men. him, and would you have joined in put- 4. They bind heavy burdens, &c ting him to death? Nothing more cer- This phrase is derived from the custom tainly tests the character, and shows of loading animals. The load or bur what the feelings are, than the views den is bound up, and then laid on the which we entertain of Christ. Error, beast. So the Pharisees appoint weighty here, is fatal error; but he who has burdens, or grievous and heavy prejust views of the Redeemer, and right cepts, and insist that the people should feelings towards him, is SURE OF SAL- obey them, though they lent no assistVATioN. ance. The heavy buritns refer not 26th. We have in this chapter an il- here to the traditions ead foolish cuslustrious specimen of the wisdom of toms of the Pharisees, ^or Jesus would Jesus. IHe successfully met the snares not command the people to observe of his mighty and crafty foes, and with them; but they clearly mean the cereinfinite ease confounded them. No art monies and rites appointed by Moses, of man could confound him. Never which Peter says neither they nor their was wisdom more clear, never more fathers were able to bear. Acts xv. 10. triumphant. Those rites were numerous, expensive, requiring much time, much property, CHAPTER XXIII. and laborious. The Pharisees were 2, Scribes and Pharisees. Note, rigid in requiring that all the people Wyatt. iii. 7. ~ MAoses' seat. Moses was should pay the taxes, give of their proa legislator of the Jews. By him the pertv. comply with every part of the law was given; and the office of ex- law with the utmost rigor, yet indulged plasinig that law devolved on the scribes themselves, and bore as little of the and Pharisees. In the synagogues they expense and trouble as possible; so sat while expounding the law, and rose that where thev covm'd avoid it, they when they read it. By sitting i; the would not lend the le.,s. aid to the peo teat of 3Mos-s we at a to understand au- ple in the toi s and e;,nse of theiy re 22* Ms MATTHEW. [A. 0. 33 5 But " al their works they do 6 And clove the uppermost rooms for to be seen of men: thsy make at feasts, and the chief seats in the broad their phylacteries, I and en- synagogues, large the borders of their garments, a c.q 1-16. b Nu.15.38. c Mar.12.38,&c. Lu.11.43,&c. ligioun rites. 1 With one of their fin- much care. They were relied up to a gers. In the least degree. They will point, and enclosed in a sort of case of not render the least aid. black calfskin. They were put upon a 5. Their phylacteries. The word square bit of the same leather, whence.iylactery comes from a word signifying to keep, preserve, or guard. The name was given because phylacteries were worn as amulets or charms, and were supposed to defend them from evil. They were small slips of parchment or vellum, on which were written certain portions of the Old Testament. The practice of using phylacteries was founded on a literal interpretation of that passage where God commands the Hebrews to have the law as a sign on their foreheads, and as frontlets between their eyes. (Ex. xiii. 16. Comp. hung athong of the same, of about a Prov. iii 1, 3; vi 21.) One kidbreadth, and abof hung a thong of the same, of abofeet a phylactery was called a frontlet, and fing er in b were pladth an d at tfeet was composed of four pieces of parch long. These rolls were placed at the ment*; on the first of which was writ- bending of the left arm, and after one end of the thong had been made into a ten, Ex. xii. 2-10; on the second, Ex. end of the thong had been made into a xiii. 11-21- on the third, Deut. vi. 4-little knot in the form of the Hebrew 9; and1 on the fourth, Deut. i. 18-21. letter yod,, it was wound about the 9; and on t he fourth, Dent, xi.thus in- arm in a spiral line, which ended at the These pieces of parchment, thus in- The I-hanscribed, they enclosed in a piece of top of the middle finger. The ha tough skin, making a square, on one sees enlarged than other peope, eithe telr shin, W, and bound them round their they might make the letters larger, or write more on them; to show, as they supposed, that they had peculiar reverence for the law.' Enlarge the borders of their garments. This refers to the loose.threads which were attached to the borders of the outer garment as a fringe. This fringe was commanded in order to distinguish them from other nations, and that they might remember to keep the commandments of God. Num. xv. 38-40. Deut. xxii. 12. They,P^'"^ 9Rmade them broader than other people wore them, to show that they had peculiar respect for the law. 6. The uppermost rooms at feasts.'oreheads with a thong or riband, when The word rooms, here, by no means they went to the synagogue. Some expresses the meaning of the'original. -ore them evening and morning; and It would be correctly rendered the upothers only at the morning pra'-er. permost places or couches at feasts. To As the.token upon the hand was re- understand this it is necessary to re. quired, as weil as the frontleis between mark that the custom among the Jews the eyes, the Jews made two rolls of was not to eat sitting, as we do, but re parchment, wrtten in square letters, dining on couches. The table was made with an ink made on purpose, and with by three tables, raised like ours and Ai. D. 33.] CIHAPTER XXIII. 25 7 And greetings in the markets, 8 But a be not ye called Rabbi and to be called of men, Rabbi, for one is your Master, even Christ; Rabbi. and all ye'are brethren. a Ja.3.1. placed so as to form a square, with a reclined in this manner, a woman thal clear space in the midst, and one end had been a sinner came to his feet be. quite open. On the sides of them were hind him, and washed them with her placed cushions, capable of containing tears, and wiped them with the haira three or more persons. On these the of her head. She stood on the outsida guests reclined, leaning on their left of the couches. So our Saviour wash. &ide, with their feet extended from the ed the feet of his disciples as they re. table, and so lying that the head of one dined on a couch in this manner. John naturally reclined on the bosom of an- xiii. 4-12. Whenever we read in the other. To recline near to one in this New Testament of sitting at meals, ii manner denoted intimacy, and was always means reclining in this manner, what was meant by lying in the bosom and never sitting as we do. The chief of another. John xiii. 23. Luke xvi. 22, seat, or the uppermost one, was the 23. As the feet were extended from middle couch at the upper end of the the table, and as they reclined instead table. This the Pharisees loved, as of sitting, it was easy to approach the a post of honor or distinction. The feet behind, and even unperceived. annexed cut will fully illustrate the Thus in Luke vii. 37, 38, while Jesus custom. II, Chief seats in the synagogues. The given to eminent teachers of the law seats usually occupied by the elders of among the Jews; a title of honor and the synagogue, near the pulpit. They dignity, denoting their authority and love a place of distinction. Note, Matt. ability to teach. They were gratified iv. 23. with such titles, and wished it given 7. Greetings in the markets. Marks to themselves as denoting superiority. of particular respect shown to them in Every time it was given to them it impublic places. Markets were places plied their superiority to the persons where multitudes of people were assem- who used it; and they were fond, therebled together. They were pleased with fore, of hearing it often applied to them. particular attention among the multi- There were three titles in use among tude, and desired that all should show the Jews-Rab, Rabbi, and Rabban-;hem particular respect. ~ Greetings. denoting different degrees of learning Salutations. Gee Note, Luke x. 4. and ability, as literary degrees do among V To be called Rabbi, Rabbi. This word us. iterally signifies groat. It was a title 8. Be not ye, &c. Jesus forbade his 260 MATTHEW, [A.. 83 9 And call to man your Father 12 And whosoever shall exal upon the earth: for one is your ahimself, shall be abased; and hFather, which s in heaven. that shall humble himself, shall be 10 Neither be ye called masters: exalted. for one is your Master, even Christ. 13 But woe unto you, scribes and 11 Butb he that is greatest among Pharisees, hypocrites! for ye shut you, shall be your servant. up the kingdom of heaven against a c.6.9. b c.20.26,27 c Pr.15.33. Ja.4.6. iiaciples to seek such titles of distinc- gion requires all proper honor to be ton. The reason he gave was that he shown to him. Ex. xx. 12. Matt xv, was himself their Master and Teacher. 4. Eph. vi. 1, 2, 3. But the word faThey were on a level; they were to ther also denotes authority, eminerce, be equal in authority; they were breth- superiority, a right to command, and a ren; and they should neither covet nor claim to particular respect. In this receive a title which implied either an sense it is used here. In this sease elevation of one above another, or it belongs eminently to God, and it which appeared to infringe on the abso- is not right to give it to men. Chrisute right of the Saviour to be their only tian brethren are equal. God only has Teacher and Master.: The command supreme authority. He only has a right here is an express command to his dis- to give laws, to declare doctrines to ciples not to receive such a title of dis- bind the conscience, to punish disobetinction. They were not to covet it; dience. The Jewish teachers affected they were not to seek it; they were that title because they seem to have not to do any thing that implied a wish supposed that a teacher formed the man, or a willingness that it should be ap- or gave him real life, and sought there pended to their names. Every thing fore to be called father. Christ taught which would tend to make a distinction them that the source of all life and truth among them, or destroy their parity; was God; and they ought not to seek every thing which would lead the world or receive a title which properly belongs to suppose that there were ranks and to him. grades among them as ministers, they 10. Neither —masters. Leaders. Those. were to avoid. It is to be observed who go before others; who claim, therethat the command is, that they were fore, the right to direct and control othnot to receive the title.' Be not ye ers. This was also a title conferred or called Rabbi." The Saviour did not Jewish teachers. forbid them giving the title to others Neither of these commands forbid us when it was customary or not regarded to give proner titles of civil office to as improper (Comp. Acts xxvi. 25); men, or to render them the honor bebut they were not to receive it. It was longing to their station. Matt. xxii. 21 to be unknown among them. This ti- Rom. xiii. 7. 1 Peter ii. 17. They tie corresponds with the title " Doctor forbid the disciples of Jesus to seek or of Divinity," as applied to ministers of receive mere empty titles, producing the gospel; and so far as I can see, the distinctions among themselves, implyspirit of the Saviour's command is vio- ing authority to control the opinions and lated by the reception of such a title, as conduct -lf others, and claiming that it would have been by their being call- others should acknowledge them to be ed Rabbi. It is a literary distinction. superior to them. It does not appropriately pertain to of- 11, 12. See Note, Matt. xx. 26. lIe that fice. It makes a distinction among mi- humbleth himself, &c. God will exalt oi aisters. It tends to engender pride, honor him that is humble, andthat seeks and a sense of superiority in those who a lowly place among men. That is true obtain it; and envy and a sense of inferi- religion, and God will reward it. ority in those who do not; and the whole 13. Wro unto you. You are guilty, spirit and tendency of it is contrary to the and punishment will come unto yun. " simplicity that is in Christ." He proceeds to state wherein they were 9. And call no man your father, &c. guilty. This most eloquent, most apThis does not of course forbid us to ap- palling, and most terrible of all dis ply tae term to our real father, Reli- courses ever delivered to m vrtais waa A D. 33.1 CHAPTER XXIII. E1 men: for ye neither go in yourselves, vour widows9 houses, a and for a neither suffer ye them that are,en- pretence, make long prayer: theretering to go in. fore ye shall receive the greater 14 Woe unto you, scribes and damnation. Pharisees, hypocrites! for ye de- 15 Woe unto you, scribes and a 2 Ti.3.6. TitJ.ll. pronounced in the temple, in the pre- w-men to give them much, under pre w3nce of multitudes. Never was there tence of devoting it to religious pur more faithful dealing, more terrible re- poses. ~ Long prayers. Their prayers proof, more profound knowledge of the are said to have been often three hours workings of hypocrisy, or more skill in in length. One rule among them, says detecting the concealments of sin. This Lightfoot, was to meditate an hour, then was the last of his public discourses; pray an hour, and then meditate anand it is a most impressive summary of other hour-all of which.was included all he ever had said, or had to say, of in their long prayers or devotions. a wicked and hypocritical generation. ~ Damnation. Condemnation. The ~ Scribes and Pharisees. Note, Matt. word here probably refers to future Lii. 7. ~ HIypocrites. Note, Matt. vi. 2. punishment. It does not always, how~T Ye shut up the kingdom of heaven. ever. It means, frequently, no more Note, Matt. iii. 2. They shut it up by than condemnation, or the divine disap their doctrines. By teaching false doc- probation of a certain course of conduct, trines respecting the Messiah; by bind- as in 1 Cor. xi. 29: "He that eateth ing the people to an observance of their and drinketh unworthily, eateth and traditions; by opposing Jesus, and at- drinketh damnation to himself."'I iat.empting to convince the people that is, he that eateth and drinketh in an he was an impostor, they prevented unworthy manner-disorderly, not with many from becoming his followers. reverence-is guilty, and his conduct Many were ready to embrace Jesus as will be disapproved or condemned by the Messiah, and were about entering God-referring solely to theimpropriety into the kingdom of heaven, i. e. the of the manner of partaking of the Lord's church- but they prevented it. Luke Supper, and not at all to the worthiness says (xi. 52) they had taken away the or unworthiness of the person. See key of knowledge, and thus prevented Notes on that place. Comp. Rom. xiv. their entering in. That is, they had 23. ~ For a pretence. For appearance taken away the right interpretation of or show; in order that they might the the ancient prophecies respecting the better defraud poor people. They would Messiah, and thus had done all they not be condemned for making long couldto prevent the people from receiv- prayers, but because they did it with ing Jesus as the Redeemer. an evil design. Public prayers should 14. Devour widows' houses. The however, be short, and always to the word houses is here used to denote pro- point. A man praying in a Sunday perty or possessions of any kind. You school should pray for the school, and take away, or get possession of, by im- usually not for every thing else. proper arts and pretences. This was 15. Ye compass sea and land. Ye done in two ways: 1st. They pretend- take every means-spare no pains to ed to a very exact knowledge of the gain proselytes. IrProselyte. Onethat law, and to a perfect observance of it. comes over from a foreign nation, reliThey pretended to extraordinary justice gion, or sect, to us. A convert. Among to the poor, friendship for the distressed, the Jews there were two kinds of proand willingness to aid those who were selytes: 1st. Proselytes ofrighteousness, n embarrassed circumstances. They or those who wholly and fully embraced.hua induced widows and poor people to the Jewish religion, were baptized, c.. commit the management of their pro- cumcised, and who conformed to all the.rty to thlem, as guardians and execu- rites of the Mosaic institutions. 2d. tors, and then took advantage of them, Proselytes of the gate, or those who apand delhauded them. 2d. They puton e roved of the Jewish religion, re-'.he appear snce of great sanctity, and in- nounced the Pagan superstitions, and uced maay conscientious but credulous conformed to some of the rites of tl 26f MATTHEW. [A. D. 33, Pharisees, hypocrites! for ye corn- soever s veareth by the gift that is pass sea and land to make one upon it, he is I guilty. proselyte; and when he is made, 19 Ye fools, and blind! for wheve make him twofold more the child ther is. greater, the gift, or the altar of hell than yourselves. that sanctifieth d the gift? 16 Woe unto you, ye blind b 20 Whoso therefore shall swear guides, which say, Whosoever shall by the altar, sweareth by it, and by swear by the temple, it is nothing; all things thereon. but whosoever shall swear by the 21 And whoso shall swear by the gold of the temple, he is a debtor. temple, sweareth by it, and by him 17 Ye fools, ~and blind! for whe- that dwelleth therein. ther is greater, the gold, or the tern- 22 And he that shall swear by pie that sanctifieth the gold. heaven, sweareth by the throne f of 18 And, Whosoever shall swear God, and by him that sitteth thereon by the altar, it is nothing; but whoa Jno.8.44. Ac.13.10. Ep.2.3. b c.15.14. 1 or, debtor, or, bound. d Ex.29.37. 30.29. Pa.94.8. e 2Ch.6.2. Ps.26.8. fPs.11.4. Is.66.1. c.5.34 Jews, but were not circumcised or bap- from the temple. If in any other place, tised. ~ Two-fold more the child of hell. it would be no more holy than any That is, twice as bad. To be a child other gold. It was foolish, then, to of hell, was a Hebrew phrase, signify- suppose that that was more holy than ing to be deserving of hell, to be aw- the temple from which it received al. fully wicked. Note, Matt. i; 1. The the sanctity which it possessed. Jewish' writers themselves say that the 18. The altar. The altar of burnt. proselytes were "scabs of Israel," and offerings, in the court of the priests: "hindered the coming of the Messiah" Note, Matt. xxi. 12. It was made of by their great wickedness. The Pha- brass, about thirty feet in length and rnsees gained them either to swell their breadth, and fifteen feet in height. S numbers, or to malie gain by extorting Chron. iv. 1. On this altar were offered their money under various pretences; all the beasts and bloody oblations of the and when they had accomplished that, temple. ~ The gift that is upon it. they took no pains to instruct them, or The gift or'offering made to God, so to restrain them. They had renounced called because it was devoted or given their superstition, which had before to him. The gift upon this altar was somewhat restrained them. The Pha- always beasts and birds. risees had given them no religion in its 19. The altar that sanctifieth the gift. place to restrain them, and they were The altar, dedicated to God, gave al. consequently left to the full indulgence the value or holiness to the offering, ef their vices. and must therefore be the greatest, or 16. Whosoever shall swear, &c. See of the most importance. If, therefore, Note, Matt. v. 33-37. ~ The temple. either bound to the fulfilment of an oath, Note, Matt. xxi. 12. ST It is nothing. it must be the altar. It amounts to nothing. It is not binding. 21. Him that dwelleth therein. Thal ~T The gold of the temple. Either the is, God. The temple was his house: golden vessels in the temple, the candle- his dwelling. In the first, or Solomon's stick, &c., or the gold with which the temple, he dwelt between the cheru' doors and other parts of the temple were bims, in the most holy place. He macovered; or the gold in the treasury. nifested himself there by a visible symThis, it seems, they considered far more bol, in the form of a cloud resting on sacred than any other part of the temple, the mercy-seat. I Kings viii. 10, 13 but it is not known why. iT He is a Ps. lxxx. 1. lebtor. He is bound to keep his oath. 22. The throne rf God. Heaven is He is guilty if he violates it. his throne. Matt. v. 34. It is so called 17. The temple that sanctifieth the as being the place wheie he sits in gold. To sanctify is to make holy. The glory. Jesus says, here, that aii wh gold had no holiness but what it derived sweai- at all, do n1 fact swear by God A D 33.j CHAPTER XXIII. W26 23 Woe unto you, scribes and cy, and fait': these ought ye to Pharisees, hypocrites! for a ye pay have done, and not to leave the. othel titha of mint, and anise, 1 and cum- undone. min, and have omitted the weightier 24 Ye blind guides! which strain matters b of the law, judgment, mer- at a gnat, and swallow a camel. a Lu.11.42. 1 dill. blSa.15.22. Je.22.15,16. Ho.6.6. Mi.6..8 c.9.13 oe the oath is good for nothing. To Giving to all their just dues. ~ Mercy. nwear by an altar, a gift, or a temple, is Compassion and kindness to the poor of no force, unless it be meant to appeal and miserable. ~ Faith. Piety towards to God himself. The essential thing in God; confidence in him. Faith in God an Dath is calling God to witness our here means that we are to give to him sincerity. If a real oath is taken, there- what is his due; as mercy and justice fore, God is appealed to. If not, it is mean to do to MEN, in all circumstances, foolish and wicked to swear by any what is right toward them. ~ Thess thing else. ought ye to have done. Attention to even 23. Ye pay tithe. A tenth part. The the smallest points of the law of God is law required the Jews to devote a tenth proper, but it should not interfere with part of all their property to the support the higher and more important parts of of the Levites. Numb. xviii. 20-24. that law. Another tenth part they paid for the 24. Which strain at a gnat, &c. This service of the sanctuary, commonly in is a proverb. There is, however, a cattle or grain; but where they lived mistranslation or misprint here, which far from the place of worship, they makes the verse unmeaning. To strain changed it to money. Deut. xiv. 22, AT a gnat conveys no sense. It should 23, 24. Besides these, there was to be have been, to strain OUT a gnat; and so every third year a tenth part given to it is printed in some of the earlier verthe poor, to be eaten at their own dwell- sions; and so it was undoubtedly ren. ings. Deut. xiv. 28, 29. So that nearly dered by the translators. The common one-third of the property of the Jews reading is a misprint, and should be was devoted to religious services by corrected. The Greek means, to strain law. This was beside the voluntary out by a cloth or sieve.' A gnat. The offerings which they made. How much gnat has its origin in the water, not in more mild and gentle are the laws of great rivers, but in pools and marshes. Christianity under which we live! In the stagnant waters they appear in IT Mint. A garden herb, in the original the form of small grubs, or larva. so called from its agreeable flavor. It These larvae retain their form about was used to sprinkle the floors of their three weeks, after which they turn to houses and synagogues, to produce a chrysalids; and after three or four days pleasant fragrance. f A.nise. Known they pass to the form of gnats. They commonly among us as dill. It has a are then distinguished by their wellfine aromatic smell, and is used by con- known sharp sting. It is probable that fectioners and perfumers. ~ Cummin. the Saviour here refers to the insect as A plant of the same genus, like fennel, it exists in its grub or larva form, before and used for similar purposes. These it appears in the form of a gnat. Water were all herbs of little value. The law is then its element, and those who were of Moses said that they should pay nice in their drink would take pains to tithes of the fruits of the earth. Deut. strain it out. Hence the proverb. See xiv. 22. It said nothing, however, Calmet's Die. Art. Gnat. It is here about herbs. It was a question whether used to denote a very small matter, as these should be tithed. The Pharisees a camel is to denote a large object maintained, intheir extraordinary strict-' You, Jews, take great pains to avoid ness, that they ought. Our Saviour offence in very small matters, superstisays that they were precise in -doing tiously observing the sir allest points of small matters, which the law had not the law, like a man carefully straining expressly commanded, while they omit- out the animalculse f vm h N wine; while ted the greater things which it had en- you are at no pains to am oid great sinsjoined. 9 Judgment. Justice to others, hypocrisy, deceit, oppression, and lustd magistrates, neighbors, citizens. like a man who shotld swallhw a ca 264 MATTHEV. [. [. 33 25 Woe mito you, scribes and are within full of dead men's bones, Pharisees, hypocr.tes! for, ye make and of all uncleanness. clean the outside of the cup and of 28 Even so ye also outwardly the platter, but within they are full appear righteous unto men, but of extortion and excess. within ye are full of hypocrisy and 26 Thou blind Pharisee! cleanse iniquity. first that which is within the cup 29 Woe unto you, scribes ana and platter, that the outside of them Pharisees, hypocrites! because ye may be clean also. build the tombs, of the prophets, 27 Woe unto you, scribes and and garnish the sepulchres of th., Pharisees, hypocrites! for ye are righteous, like unto bvhited sepulchres, which 30 And say, If we had been in indeed appear beautiful outward, but the days of our fathers, we would a Mar.7.4,&c. b Lu.11.44. Ac.23.3. mel.' The Arabians have a similar peared beautiful. But within they con proverb: " He eats an elephant, and tained the bones and corrupting bodies is suffocated with a gnat." He is trou- of the dead. So the Pharisees. Their bled with little things, but pays no at- outward conduct appeared well. But tention to great matters. their hearts were full of hypocrisy, 25. The cup and the platter. The envy, pride, lust, and malice-fitly redrinking cup, and the dish containing presented by the corruption within a food. The Pharisees were. diligent in whited tomb. observing all the washings and oblations 29. Ye build the tohbs of the prophets. required by their traditions. If Full of That is, ye build sepulchres or tombs extortion and excess. The outside ap- over the prophets that have been slain. peared well. The inside was filled with This they did professedly from venerathe fruit of extortion, oppression, and tion, and respect for their character. wickedness. The meaning is, that This is often done at the East at the though they took much pains to appear present day, and indeed elsewhere. well, yet they obtained a living by ex- Among the Mahometans it is a comntortion and crime. Their cups, neat as mon way of showing respect for any they appeared outward, were filled, not distinguished man to build a tomb for with the fruits of honest industry, but him. By doing this, they profess rewere extorted from the poor by wicked spect for his character, and veneration arts. Instead of excess, many manu- for his memory. So the Pharisees, by scripts and editions of the Greek Testa- building tombs in this manner, professment read wickedness. edly approved of the character and con26. Cleanse first, &c. Let them be duct of the prophets, and disapproved filled with the fruits of honest industry, of the conduct of their fathers in killing and then the outside and the inside will them. T And garnish, &c. That is, be really clean. By this allusion to the adorn or ornament. This was done by cup and platter, he taught them that it rebuilding them with more taste, decowas necessary to cleanse the heart first, rating them, and keeping them neat and that the external conduct might be real- clean. The original word means, also, ly pure and holy. to show any proper honor to the me27. Like unto whited sepulchres. For mory of the dead; as by speaking well the construction of sepulchres, see of them, praying near them, or reanng Note, Matt. viii. 28. Those tombs synagogues near to them, in honor of Y:re annually whitewashed, to pre-en their memory. the people from accidentally coming in 30. And say, &c. This they procontact with them as' they went up to fessed to say by rebuilding their tombs. Jerusalem. The law considered those They also, probably, publicly expressed persons unclean who had touched any their disapprobation of the conduct of tbijg belonging to the dead. Numb. their fathers. All this, in building an, xix. 16. Sepulchres were therefore often ornamenting tombs, was a profession ot whitewashed, that they might be dis- extraordinary piety. Our Lord showed tiantly seen Thus "whited,' they ap- them it was mere Dretence. A. D. 33.] CHAPTER XXIII. 265 not have been partakers with them vipers! how can ye escape the in the blood of the prophets. damnation of hell? 31 Wherefore ye be witnesses 34 Wherefore, behold, 1 send unto yourselves, that ye are the unto you prophets, and wise men, children of them which killed a the and scribes: and some of them ye prophets. shall kill d and crucify; and some of 32 Fill b ye up then the measure them shall ye scourge e in your synof your fathers. agogues, and persecute ihem from 33 Ye serpents, ye generation of city f to city: a Ac.7.52. 1 Th.2.15. b Ge.15.16. 1 Th.2. d Ac.7.59. e Ac.5.40. 2 Cor.11.24,25 A6. c c.3.7. f He.11.37. 31. Ye be witnesses to yourselves. yond all question, to future punishment The emphasis, here, lies in the words So great was their wickedness and hy "to yourselves." It was an appeal to pocrisy, that if they persevered in this their conscience. It was not by their course, it was impossible to escape the building the tombs that they were wit- damnation that should come on the nesses that they were the children of guilty. This is the sternest language those who slew the prophets; but in that Jesus ever used to wicked men. spite of all this pretence to piety —under But it by no means authorizes ministers cloak of all this profession-they knew to use such language to sinners now. n their consciences, and were witnesses Christ knew that this was true of them. to themselves, that it was mere hypoc- He had an authority which none now risy, and that they really approved the have. It is not the province of minisconduct of those who slew the prophets. ters to denounce judgment, or to use IT Children of them, &c. Resembling severe names; least of all to do it on them; approving their conduct; inhe- pretence of imitating Christ. He knew riting their ieeungs. They not only the hearts of men. We know them showed that they were descended from not. He had authority to declare cer them, but that they possessed their spi- tainly that those whom he addressed rit, and in similar circumstances would would be lost. We have no such anu have done as they did. thority. He addressed persons; we 32. Fill ye up, then, &c. This is a address characters. prediction of what they were about to 34. I send unto you prophets, &c. do. He would have them to act out He doubtless refers here to the apostheir true spirit, and show what they ties, and other teachers of religion, were, and evince to all that they had Prophets, wise men, and scribes, were the spirit of their fathers. This was the names by which the teachers of re done by putting him to death, and per- ligion were known among the Jews secuting the apostles. ~ The measure. and he, therefore, used the sane terms The full amount, so as to make it com- when speaking of the messengers which plete. By your slaying me, fill up what he would send. I send has the force is lacking of the iniquity of your fathers of the future, I will send. IT Some of till the measure is full, the national ini- them ye shall kill. As in the case ot quity is complete, as much has been Stephen (Acts vii. 59), and James (Acts committed as God can possibly bear, xii. 1,2). f Crucify. Punish with death and then shall come upon you all this on the cross. There are no cases of blood, and you shall be destroyed. Vs. this mentioned; but few historical re34, 35. cords of this age have comedown to 33. Ye serpents. This name is given us. The Jews had not the power oi to them on account of their pretending crucifying, but they gave them into the to be pious, and very much devoted to hands of the Romans to do it. 1 Shall God, but being secretly evil. At the scourge. See Note, Matt. x. 17. This heart, with all their pretensions, they was done. Acts xxii. 19-24. 2 Cor. were filled with evil designs, as the ser- xi. 24, 25. IT Persecute, &c. Note, pent was. Gen. iii. 1-5. IT Generation Matt. v. 10. This was fulfilled in the vipers. See Note, Matt. xii. 34. case of nearly all the apostles. Damnation of hell. This refers, be- 35. That upon vou may cone, &e, 23 *266 MATTHEW. [A. D. 33 35 That a upon you may come all them which are sent unto thee, hov the righteous blood shed upon the often would I have gathered 8 th3 earth, from the blood of righteous children together, even as a hes Abel I unto the blood of Zacharias gathereth her chickens under her son of Barachias, whom ye slew wings, and ye would not! between the temple and the altar. 38 Behold, your house is loft 36 Verily I say unto you, All unto you desolate. f these things shall come upon this 39 For I say unto you, Ye shall generation. not see me henceforth, till ye shall 37 d Jerusalem, Jerusalem, thou say, g Blessed is he that cometh in that killest the prophets, and stonest the name of the Lord. a Re.18.24. b Ge.4.8. c 2 Ch.24.20,21. e De.32.11,12. Ps.91.4. f Zec.11.6. g Ps. dLu.13.34 118.26. c.21.9. That is, the nation is guilty. Your deus; and Simon, Cephas. Others fathers were guilty. You have shown have thought he referred to Zecharias yourselves to be like them. You are the prophet, who might have been masabout, by slaying the Messiah and his sacred by the Jews, though no account messengers, to fill up the iniquity of the of his death is recorded. It might have land. The patience of God is exhaust- been known by tradition. ~i Whom ye ed; and the nation is about to be visited slew. Whom you, Jews, slew.. Whom with signal vengeance. These national your nation killed. ~ Between the tern crimes deserve national judgments; ple and the altar. Between the temple, and the proper judgments for all these properly so called, the sanctuary, and crimes are about to come upon you in the altar of burnt offering in the coutI. the destruction of your temple and city. of the priests. See the plan of the tem IT All the righteous blood. That is, all pie, Matt. xxi. 12. the judgments due for shedding that 36. Upon this generation. The de blood. God did not hold them guilty struction of Jerusalem took place about for what their fathers did; but tempo- forty years after this was spoken. See ral judgments descend on children in the next chapter. consequence of the wickedness of pa- 37. 0 Jerusalem, &c. See Note,?ts-as in the case of drunken and Luke xix. 41, 42. ~ Would I have rofligate parents. A drunken father gathered. Would have protected and wastes the property that his children saved. ~ Thy children. Thy people. might have possessed. A gambler re- 38. Your house. The temple. The duces his children to poverty and want. house of worship of the Jews. The An imputdent and foolish parent is the chief ornament of Jerusalem. ~ Deso occasion, of leading his sons into places late. About to be desolate, or destroy. of poverty, ignorance, and crime, ma- ed. To be forsaken as a place of wor terially affecting their character and ship, and delivered into the hands ot destiny. See Notes on Rom. v. 12- the Romans, and destroyed. See 19. So of the Jews. The appropriate Notes on chapter xxiv. effects of their fathers' crimes were 39. Ye shall not see me, &c. The coming on the nation, and they would day of your miercy is gone by. I have suffer. ~ Upon the earth. Upon the offered you protection and salvation, land of Judea. Theword is often used and you have rejected it. You are with this limitation. See Matt. iv. 8. about to crucify me, and your temple T Righteous Abel. Slain by Cain, his to be destroyed; and you, as a nation, orother. Gen. iv. 8. ~ Zacharias, son be given up to long and dreadiul suf. ~f Barachias. It is not certainly known fering. You will not see me as a merwho this was. Some have thought it ciful Saviour, offering you redemption was the Zecharias whose death is re- any more, till vou have borne these caided in 2 Chron. xxiv. 20, 21. He is heavy judgments. They must come there called the son of Jehoiada; but it upon you, and be borne, until you is known that it was common among would be glad to hail a deliverer, and the Tews to have two names, as Mat- say, Blessed is he that cometh in the thce is called Levi, Lebbeus, Thad- name of the Lord. Blessed be he itlax A D 33.1 CHAPTER XXIV. 26( CHAPTER XXIV. his disciples came to im for to A ND a Jesus went out, and de- shew him the buildings of the ternparted from the temple: and ple. a Mar.13.1. Lu.21.5. comes as the Messiah, to bring delive- time they were conscious that the, rance. This has not been yet accom- really approved the conduc, of those plished, but the days will come when who killed them. Vs. 29-31. Never, the Jews, long cast out and rejected, perhaps, was there a combination of will hail Jesus as the Messiah, and re- more wicked feelings and hypocritical ceive him whom their fathers slew, as actions, than among them; and never the merciful Saviour. Rom. xi. 25 —32. was there more profound knowledge REMARKS. of the human heart, and more faithful1st. Proper respect should always be ness, than in him who tore off the mask, shown to teachers and rulers. Ver. 3. and showed them what they were. 2d. We are not to copy the example 6th. It is amazing with what powel of wicked men. Ver. 3. We are to and authority our blessed Lord reproves frame our conduct by the law of God, this wicked people. It is wonderful and not by the example of men. that they ever waited for a mock trial, 3d. Men are often very rigid in ex- and did not kill him at once. But his acting of others what they fail alto- time was not come; and they were re gether of performing themselves. strained, and not suffered to act out the Ver. 4. fury of their mad passions. 4th. We are to obey God, rather 7th. Jesus pities dying sinners. Ver. than man; not to seek human honors 37. He seeks their salvation. He (ver. 8), nor to give flattering titles to pleads with them to be saved. He others, nor to allow others to give them would gather them to him, if they to us (ver. 9). Our highest honor is in would come. The most hardened, humility; and he is most exalted who even like the sinners of Jerusalem, he is most lowly. Vs. 11, 12. would save if they would come to him. 5th. In:the descriptions of the scribes But they will not. They turn from and Pharisees in this chapter, we have him, and tread the road to death. a full-length portrait of the hypocrite. 8th. The'reason why the wicked are 1st. They shut up the kingdom of hea- not saved, is in their obstinacy. They,en against others. Ver. 13. They choose not to be saved, and they die. made great pretensions to knowledge,.If they will not come to Christ, it is but they neither entered in themselves, right that they should die. If they do nor suffered others. 2d. They com- not come, they must die. initted the grossest iniquity under a 9th. The sinner shall be destroyed. cloak of religion. Ver. 14. They Ver. 38. The day will come when the cheated widows out of their property, mercy of God will be clean gone for and made long prayers to hide their ever, and the forbearance of God exvillany. 3d. They showed great zeal hausted; and then the sinnes must in making proselytes; yet did it only perish. When once God has giver. for gain, and made them more wicked. him over, he must die. No man, no Ver. 15. 4th. They taught false doc- parent, minister, or friend, no angel, or trine-artful contrivances to destroy the archangel, can then save. Salvation is force of oaths, and shut out the Creator lost, for ever lost. 0 how amazing is from their view. Vs. 16-22. 5th. the folly of the wicked, that they weary They were. superstitious. Ver. 23. out the forbearance of God, and perish Small matters they were exact in; in their sins! matters of real importance they cared little about. 6th., They were openly CHAPTER XXIV. hypocritical. They took great pains to Jesus foretells the destruction of iV appear well, while they themselves temple, as he takes his final leave of it, knew that it was all deceit and false- and teaches what we e the signs of hic hood. Vs. 25-28. 7th. They pro- coming. These predictions are also re.'essed great veneration for the memory corded in Mark xiii; Luke xxi. 5-38, of the pious dead, while at the same 1. And Jesus went out. Ho was 988 MATTHEW. 1A D. 33 2 And Jesus said unto them, See left heie one stone upon alother, re not all these things' Verily I that shall not be throws. down. lay unto you, There a shall not be 3 And as he sat upon the mount a 1 Ki.9.7. Je26.18. Lu.19.44.,oing over to the mount of Olives. came hither that it had ever been inHer. 3. ~ The buildings of the temple. habited." Maimonides, a Jewishwriterf Ihe temple itself, with the surrounding has also recorded that " Terentius Rusourts, porches, and other edifices. See fus, an officer in the army of Titus, Note, Matt. xxi. 12. Mark says, that with a ploughshare tore up the founda they particularly pointed out the stones tions of the temple," that the prophecy of the temple, as well as the buildings. might be fulfilled, "Zion shall be " In that temple," says Josephus, the ploughed as a field." Micah iii. 12. Tewish historian, " were several stones This was all done by the direction of which were forty-five cubits in length, divine providence. Titus was desirous five in height, and six in breadth;" of preserving the temple; and fre that is, more than seventy feet long, quently sent Josephus to the Jews to:en wide, and eight high. These stones, induce them to surrender and save the f such enormous size, were principally temple and city. But the prediction of ised in building the high wall on the the Saviour had gone forth, and not east side, from the base to the top of withstanding the wish of the Roman.he mountain. They were also, it is general, the temple was to be destroysaid, beautifully painted with variegated ed. The Jews themselves first set fire colors. to the porticoes of the temple. One of 2. There shall not be left here one stone the Roman soldiers, without any comupon another. At the time this was mand, threw a burning firebrand into spoken, no event was more improbable the golden window, and soon the tem than this. The temple was vast, rich, pie was in flames. Titus gave orders splendid. It was the pride of the na- to extinguish the fire; but amidst the tion, and the nation was at peace. Yet tumult, none of his orders were obeyin the short space of forty years all this ed. The soldiers pressed to the tern was exactly accomplished. Jerusalem pie, and neither fear, nor entreaties, was taken by the Roman armies, under nor stripes, could restrain them. Their the command of Titus, A. D. 70. The hatred of the Jews urged them on to account of the siege and destruction of the work of destruction, and thus, says the city is left us by Josephus, a histo- Josephus, the temple was burnt against rian of undoubted veracity and singular the will of Cesar.-Jewish Wars, b. fidelity. He was a Jewish priest. In vi. ch. iv. 6 5, 6, 7. the wars of which he gives an account, 3..e sat upon the mount of Olives. he fell'into the hands of the Romans, Note, Matt. xxi. 1. From that mount and remained with them during the there was a magnificent view of the siege and destruction of the city. Be- whole city. ~ The disciples came unto ing a Jew, he would of course say no- him privately. Not all of them, but thing designed to confirm the prophe- Peter, James, John, and Andrew. cies of Jesus Christ. Yet his whole Mark xiii. 3. The prediction that the history appears almost like a running temple would be destroyed (ver. 2), had commentary on these predictions re- been made in the presence of all the specting the destruction of the temple. apostles. A part now came privately The following particulars are given on to know more particularly when this his authority. would be. ~ When shall these things After the city was taken, Josephus be? There are three questions here: says, that Titus "gave orders that they 1st. When those things should take shouid now demolish the whole city and place. 2d. What should be the signs temple, except three towers, which he of his coming. 3d. What should be reserved standing. But for the iest of the signs that the end of the world was the wall. it was laid so completely even near. To these questions he replies in with the ground by those who dug it up this and the following chapters. This from the foundation, that there was no- he does, not by noticing them distinctthing left, to make those believe who ly, but by intermingling the descriptions A. D. 33.] CHAPTER XXIV. 26G of Olives, the disciples came unto name, saying, - Am Christ; and him privately, saying, Tell us, when shall deceive many. shall these things bet And what 6 And ye shall hear of wars, " shall be the sign of thy coming, and and rumours of wars: see that ye of the end of the world. a be not troubled: for all these things 4 And Jesus answered and said must come to pass, but the end is uato them, Take b heed that no man not yet. deceive you. 7 For e nation shall rise against 5 For many shall come in my c nation, and kingdom against kingz 1 Th.5.1,&c. b Co.2.8. 2 Th.2.3. c Je. d Da.c.ll. e Hag.2.21,22. H t4. _ of the destruction of Jerusalem, and of Christ; Simon Magus, who said he the end of the world; so that it is some- appeared among the Jews as the Son times difficult to tell to what particular of God; and Theudas, who persuaded subject his remarks apply. The prin- many to go with him to the river Jor ciple on which this combined descrip- dan, to see the waters divided. The tion of two events was spoken, appears names of twenty-four false Messiahs are to be, that they could be described in recorded as having appeared between the same words, and, therefore, the ac- the time of the emperor Adrian and the counts are intermingled. A similar use year 1682. of language is found in some parts of 6. And ye shall hear of wars, &c. It Isaiah, where the same language will is recorded in the history of Rome, that describe the return from the Babylonish the most violent agitations prevailed in.aptvity, and deliverance by the Mes- the Roman empire previous to the de. siah, and, therefore, was used by the struction of Jerusalem. Four emperors, prophet. See Introduction to Isaiah, ~ Nero, Galba, Otho, and Vitellius, suf7. ~ Sign of thy coming. Evidence fered violent deaths, in the short space that thou art coming. By what token of eighteen months. In consequence shall we know that thou art coming? of these changes in the government, 4, 5. Take heed, &c. He first gives there were commotions throughout the them a caution to beware of deception. empire. Parties were formed; acd They were to be constantly on their bloody and violent wars were the coT guard, as many would arise to deceive sequence of attachment to the particu the people.IT llany shall come in my lar emperors. This is the more remarkname. Not in the name or by the au- able, as at the time that the prophecy thority of Jesus, but in the name of the was made, the empire was in a state of Mlessiah, or claiming to be the Messiah. peace. T Numors of wars. Wars de9' I am Christ. I am the Messiah. edared, or threatened, but not carried Note, Matt. i. 1. The Messiah was into execution. Josephus says, that expected at that time. Matt. ii. 1, 2. Bardanes, and after him Volageses, deMany would lay claims to being the dared war against the Jews, but it was Messiah, and, as he was universally not carried into execution. Ant. 20, 34. expected, many would easily be led to He also says that Vitellius, governor of believe in them. There is abundant Syria, declared war against Aretas, evidence that this was fully accomplish- king of Arabia, and wished to lead his ed. Josephus informs us that there army through Palestine, but the death were many, who pretended to divine of Tiberius prevented the war. Ant. inspiration, deceived the people, lead- 18. 5, 3. I The end is not yet. The ing out numbers of them into the de- end of the Jewish economy; the desert. "The land," says he,' "was struction of Jerusalem will not immeoverrun with magicians, seducers, and diately follow. Be not, therefore, alarmimpostors, who drew the people after ed when you hear of those commotions. them in multitudes into solitudes and Other signs will warn you when to be deserts, to see the signs and miracles alarmed, and seek security. which they promised to show by the 7. Nation shall rise against nation, power' o God." Among these are and kingdom against kingdom. At mentioned particularly Dositheus, the Cesarea, the Jews ard Syrians coeSamaritan, who affirmed that he was tended about the right to the city, anv 23 * 270 MATTHEW. [A. D. 33, dom. ald there shall be famines, 8 All these are the beginning of and pestile.lces, and earthquakes, in sorrows. divers places. 9 Then a shall they deliver you a Lu.21.12. twenty thousand of the Jews were slain. continued a whole year. At the feast At this blow the wnole nation of the of unleavened bread, during the night, Jews was exasperated, and carried war a bright light shone round the altar and and desolation through the Syrian cities the temple, so that it seemed to be and villages. Sedition and civil war bright day, for half an hour. The east. spread throughout Judea; Italy was ern gate of the temple, of solid brass, also thrown into civil war, by the con. fastened with strong bolts and bars, and tests between Otho and Vitellius for which had been shut with difficulty by the crown. ~And there shall befamines. twenty men, opened in the night of its There was a famine foretold by Agabus own accord. A few days alter that (Acts xi. 28), which is mentioned as feast, he says, "before sunsetting, having occurred, by Tacitus, Suetonius, chariots and troops of soldiers in their and Eusebius; and which was so se- armor were seen running about among vere in Jerusalem, Josephus says, that the clouds, and surrounding of cities." many people perished for want of food. A great noise, as of the sound of a mulAnt. 20, 2. Four times in the reign of titude, was heard in the temple, saying, Claudius (A. D. 41-54), famine pre- "LET US REMOVE HENCE." Four years vailed;n Rome, Palestine, and Greece. before the war began, Jesus the son of ~ Pestilences. Raging, epidemic dis- Ananus, a plebeian and a husbandman, eases. The plague, sweeping offmul- came to the feast of the tabernacles, titudes of people at once. It is corn- when the city was in peace and pros monly the attendant of famine, and perity, and began to cry aloud, "A often produced by it. A pestilence is voice from the east, a voice from the recorded as raging in Babylonia, A. D. west, a voice from the four winds, a 40 (Joseph. Ant. 18, 9, 8); in Italy, voice against Jerusalem and the holy A. D. 66 (Tacitus, 16. 13). Both of house, a voice against the bridegroom these took place before the destruction and the brides, and a voice against this of Jerusalem. ~ Earthquakes. In pro- whole people!" He was scourged, phetic language earthquakes sometimes and at every stroke of the whip he mean political commotions. Literally cried, " Wo, wo, to Jerusalem."they are tremors or shakings of the This cry, he says, was continued every earth, and often shaking cities and day for more than seven years, till he towns to ruin. The earth opens, and was killed in the siege of the city, exhouses and people sink indiscriminately claiming, " Wo, wo to myself, also'to destruction. Many of these are men- Jewish Wars, b. vi. ch. v. v 3. tioned as preceding the destruction of 8. The beginning of sorrows. Far Jerusalem. Tacitus mentions one in heavier calamities are yet to come bethe reign of Claudius, at Rome, and fore the end. says that in the reign of Nero the cities 9. To be afflicted. By persecution, of Laodicea, Hierapolis, and Colosse, imprisonment, scourging, &c. iT Thee were overthrown; and the celebrated shall deliver you up to councils. (Mark. Pompeii was overwhelmed, and almost To the great council, or sanhedrim-for destroyed by an earthquake. A nnales 15. this is the word in the original. Note 22. Others are mentioned as occurring Matt. v. 22. This was fulfilled when at Smyrna, Miletus, Chios, and Samos. Peter and John were brought before Luke adds, "And fearful sights, and the council. Acts iv. 5, 6, 7. Mark great signs, shall there be from heaven." farther adds (xiii. 9) that they should be xxi. 11. Josephus, who had probably delivered to synagogues and to prisons never heard of this prophecy, and who to be beaten, and should be brougltt becertainly would have done nothing de- fore rulers and kings for his name's signedly to show its fulfilment, records sake. All this was remarkably fulfillthe prodigies and signs which he says ed. Peter and John were imprisoned preceded the destruction of the city. (Acts iv. 3); Paul and Silas also (Acts A star, says he, resembling a sword, xvi. 24). They were also beaten (xvi. stood over the city, and a comet that 23.) Paul was brought before Gallic A. D. 33.j CHAPTER XXIV. 271 ap to be afflicted; and shall ki, a 11 And c many false prophets you: and ye shall be hated of all shall rise, and shall deceive d many, nations for my name's sake. 12 And because iniquity shall 10 And then shall many be b of- abound, the love of many shall wax'ended,and shall betray one another, l cold. and shall hate one another. 13 Butf he that shall endure unto the end, the same shall be saved. a Jlo.16.2. Ac.7.59. b c.13.2.. c 2 Pe.2.1. 1 Jno.4.3. d ] Ti.4.1. tReS 15,36 f Re.2.10. Acts xviii. 12), before Felix (xxiv. 24), that they should be betrayed by parents, and before Agrippa (xxv. 23). And and brethren, and kinsfolks, andfriends. shall kill you. That is, shall kill some They would break over the most tenof you. Stephen was stoned (Acts vii. der ties to surrender Christians to pun59); James was killed by Herod (Acts ishment. So great would be their ii. 2.). And in addition to all that the hatred of Christianity, that it would sacred writers have told us, the perse- overcome all the natural endearments cation under Nero took place before of kindred and home. This, in the t,he destruction of Jerusalem, in which persecutions of Christians, has been ofwere put to death, with many others, ten done; and nothing shows more Peter and Paul. Most of the apostles, fully the deep and deadly hatred of the it is believed, died by persecution. human heart to the gospel. When they were delivered up, Jesus 11. And many false prophets. Many told them not to premeditate what they men, pretending to be prophets, or foreshould say, for he would give them a tellers of future events. This refers not mouth and wisdom, which all their ad- to the false Mlessiahs of which he had versaries could not gainsay or resist. spoken (v. 5), but to prophets who Luke xxi. 14, 15. The fulfilment of should appear during the siege of the this is recorded in the case of Stephen city. Of them Josephus says: " The (Acts vi. 10), and of Paul who made tyrannical zealots who ruled the city Felix tremble. Acts xxiv. 25.' Ye suborned many false prophets to declare shall be hated of all nations. This was that aid would be given to the people fulfilled then, and has been in all ages. from heaven. This was done to preIt was judged to be a crime to be a vent them from attempting to Jesert, Christian. Multitudes for this, and for and to inspire confidence in Go.." See nothing else, were put to death. T For Jewish Wars, b. vi. c. 5, ~ 2, 3. my name's sake. On account of attach- 12. And because iniquity, &c. The ment to me; or because you bear my word iniquity here seems to include the arme as Christians. cruelty of the Jews and Romans in their 10. lMlany shall be offended. See persecutions; the betraying of ChrisNote, Matt. v. 29. Many shall stum- tians by those who professed to be such; ble, fall, apostatize, from a profession and the pernicious errors of false proof religion. Many who professed to phets and others. The effect of all this eove me, shall then show that they had would be, that the ardor of feeling of lo real attachment to me; and inthose many Chistians would be lessened. trying times shall show that they knew The word wax means to become. It is nothing of genuine Christian love. See an old Saxon word, not used now in 1 John ii. 19. ~ Shall betray one an- this sense, except in the Bible. The other. Those who thus apostatize from fear of death, and the deluding influ. professed attachment to me shall be- ence of false teachers, would lessen the tray others who really love me. This zeal of many timid and weak pro. they would do to secure their own fessors; perhaps also of many real, but safety, by revealing the names, habita- feeble Christians. tions, or places of concealment of oth- 13. He that shall endure unto the end ers. ~ Shall hate one another. Not -shall be saved. The word "end" that real Christians would do this, but here has by some been thought to mean those who had professed to be such, the destruction of Jerusalem, or the end would then show that they were not, and of the Jewish economy. And the meanwould ha:e one another, Luke adds, ing has been supposed to be, he that 247'2 MATTHEW. LA. D. 33 14 And this gospel of the king- b of by Daniel the prophet, stand in dom shall be a preached in all the the holy place, (whoso readeth, let world for a witness unto all nations; him understand:) and then shall the end come. 16 Then let them which be is 15 When ye, therefore, shall see Judea flee into the mountains: he abomination of desolation spoken a c.28.19. Ro.10.18. Re.14.6. b Da.9.27. 12.11. oerseveres in bearing these persecutions Jews. They were the peculiar people to the end of the wars, shall be safe. of God. His messages had been sent to God wll protect his people from harm, them only. When, therefore, God sent so that not a hair of the head shall per- the gospel to all other people, it was ish. Others with more probability, have proof, or a witness unto them, that the referrsd this to final salvation, and refer peculiar Jewish economy was at an end. the "end" to the close of life. He' Then shall the end come. The end of that bears afflictions and persecutions the Jewish economy. The destruction faithfully; that constantly adheres to of the temple and city. his religion, and does not shrink till 15. The abomination of desolation. death, shall be saved, or shall enter This is a Hebrew expression, meaning heaven. So Luke (xxi. 18) says, there an abominable or hatefuldestroyer. The should not a hair of the head perish; Gentiles were all held in abominationby i. e., they should be saved. A hair of the Jews. Acts x. 28. The abomination the head, or the smallest part or portion, of desolation, means the Roman army; is a proverbial expression, denoting the and is so explained by Luke xxi. 20. certainty and completeness of their sal- The Roman army is farther called the'c tion. Luke (xxi. 19) farther adds, abomination, on account of the images "In your patience possess ye your of the emperor and the eagles, carried souls.". That is, keep your souls pa- in front of the legions, and regarded tient; keep proper possession of pa- by the Romans with divine honors. tience as your own. It is a part of ~ Spoken of by Daniel the prophet. Dan. religion to teach it; and in these trying ix. 26, 27; xi. 31; xii. 11. ~ Standing times let it not depart from you. in the holy place. Mark says, standing 14. And this gospel-shall be preach- where it ought not, meaning the same ed in all the world. The evidence that thing. All Jerusalemwas esteemed holy this was done is to be chiefly derived Matt. iv. 5. The meaning of this is from the New Testament, and there it when you see the Roman armies standis clear. Thus Paul declares that it was ing in the holy city, or encamped around preached to every creature under heaven the temple, or the Roman ensigns or (Col. i. 6, 23); that the faith of the Ro- standards in the temple. Josephus far. mans was spoken of throughout the ther relates, that when the city was whole world (Rom. i. 8): that he preach- taken, the Romans brought their idols ed in Arabia (Gal. i. 17), and at Jerusa- into the temple, and placed them over lem, and round about unto Illyricum the eastern gate, and sacrificed to them (Rom. xv. 19). We know also that he there. Jewish Wars, b. vi. ch. 6, 6 1. travelled through Asia Minor, Greece, ~ Whoso readeth, &c. This seems to and Crete; that he was in Italy, and be a remark made by the evangelist, probably in Spain and Gaul. Rom. xv. to direct the attention of the reader par, 24-28. At the same time, the other ticularly to the meaning of the prophccv apostles were not idle; and there is full by Daniel. proof that within thirty years after this 16. Then let them, &c. Then Chri prophecy was spoken, churches were tians may know that the end is come, established in all these regions.'f For and should seek a place of safety. Dea wit ness unto all nations. This preach- struction would not only visit the city, ing t le gospel indiscriminately t) all the but would extend to the surrounding (Gen ilen shall be a proof to them, or a part of Judea. IT The mountains. The witness,,hat the division between the mountains of Palestine abound in caves, Jews and Gentiles was about to be a safe retreat for those pursued. In all broken down. Hitherto the blessings ages these caves were tle favorite places of revelation had been confined to the of robbers; and were also resorted tc A. D. 33.] CHAPTER XXIV. 273 17 Let him which is on the with child, and to them that give house-top not come down to take suck in those days' any thing out of his house: 20 Bat pray ye that yoar flight 18 Neither let him which is in be not in the winter, neither on the the field return back to take his sabbath-day: clothes. 21 For b then shall be great tribu 19 And a woe unto them that are lation, such as was not since the a Lu.23.29. b Da.12.1. by those in danger. 1 Sam. xiii. 6; hibited by the law on the sabbath. Ex xij. 1. 2 Sam. xxiii. 13. Josh. x. 16. xvi.'29. The law of Moses did not men. in thse mountains they would be safe. tion the distance to which persons migh 1'. Him which is on the house-top. go on the sabbath; but most of the J ews The roofs of the houses in eastern coun- maintained that it should not be more tries were made flat, so that they were than two thousand cubits. Some sup. favorable places for walking and retire- posed that it was seven furlongs, oi ment. See Note, Matt. ix. 1-8. The nearly a mile. This distance was al meaning here is, that he who should be lowed, in order that they might go to on the house-top when this calamity their places of worship. Most of them came upon the city, should flee without held that it was not lawful to go farther, delay; he should not even take time to under any circumstances of war or atsecure any article of apparel from his fiction. Jesus teaches them to pray house. So sudden would be the ca- that it might not be on the sabbath, belamity, that by doing it he would en- cause if they should not go farther than danger his life. a sabbath-day's journey, they would not 18. Return back to take his clothes. be beyond the reach of danger; and it His clothes which, in working, he had they did, they would be exposed to the laid aside; or which in fleeing he should charge of violating the law. It should throw off as an incumbrance. Clothes be added, that it was almost impracti here means the outer garment, com- cable to travel in Judea on that day, as monly laid aside when men worked, or the gates of the cities were usually ran. See Note, Matt. v. 40. closed. Neh. xiii. 19-22. These directions were followed. It 21. There shall be great tribulation. is said that the Christians, warned by The word tribulation means calamity, these predictions, fled from the city to or suffering. Luke (xxi. 24) has speci Pella, and other places beyond Jordan; fled in what this tribulation should conso that there is not evidence that a sin- sist. " They shall fall by the edge of gle Christian perished in Jerusalem. the sword, and shall be led away capEusebins, Hist. Eccl. lib. 3, ch. 6. tive into all nations, and Jerusalem shall 20. But pray ye, &c. The destruc- be trodden down of the Gentiles, until tion was certainly coming. It could the times of the Gentiles shall be fulnot be prevented. Yet it was right to filled." That is, until the time allotted pray for a mitigation of the circum- for the Gentiles to do it shall be fully stances, that it might be as mild as pos- accomplished; or as long as God is sible. So we know that calamity is pleased to suffer them to do it. before us; sickness, pain, and bereave- The first thing mentioned by Luke ment, and death, are in our path; yet is, that they should fall by the edge of though we know that these things must the sword. That is, should be slain in come upon us, it is right to pray that war, as the sword was then principally they may come in as mild a manner as used in war. This was most strikingly may be consistent with the will of God. fulfilled. Josephus, in describing it, uses We must die; but it is right to pray that almost the very words of our Saviour. Ihe pains of our dying may be neither All the calamities, says he, which had long nor severe. IT In the winter. On befallen any nation from the beginning account of the cold, storms, &c. To of the world, were but small in compari be turned then from home, and com- son with those of the Jews. Jewish pelled to take up an abode in caverns, Wars, b. i., preface, O 4. would be a double calamity.'f Neither lie has given the following account rm ate sohbath-day. Journeys were pro- of one part of the massacre whn the 274 MATTHEW. [A. D. 31 beginning of the world to this time, 22 And except those days should no, nor ever shall be. be shortened, there should no fles~ city was taken. "And now rushing Jerusalem is related by Josephus. The.nto the citv, they slew whomsoever famine during the siege became so great they found, without distinction, and that they ate what the most sordid aniburnt the houses and all the people mals refused to toueh. A woman of who had fled into them. And when distinguished rank, having been plunthey entered for the sake of plunder, dered by the soldiers, in hunger, rage, hey found whole families of dead per- and despair, killed and roasted her babe, ions, and houses full of carcasses de- and had eaten one half of him before troyaed by famine, then they came out the deed was discovered. Jewish Wars, with their hands empty. And though b. vi. ch. 3, i 3, 4. This cruel and they thus pitied the dead, they had not dreadful act was also in fulfilment of the same emotion for the living, but prophecy. Deut. xxviii. 53, 56, 57. killed all they met, whereby they filled Another thing added by Luke (ch. the lanes with dead bodies. The whole xxi. 24) was, that they should be led cap-'ity ran with blood, insomuch that many tive into all nations. Josephus informs things which were burning were extin- us that the captives taken during the guished by the blood." Jewish Wars, whole war amounted to ninety-seven b. vi. ch. 8, 0 5; ch. 9,' 2, 3. He thousand. The tall andhandsomeyoung adds, that in the siege of Jerusalem, men Titus reserved for triumph; of the not fewer than eleven hundred thousand rest, many were distributed through the perished (Jewish Wars, b. vi. ch. 9, Roman provinces, to be destroyed by ~ 3)-a number almost as great as are wild beasts in theatres; many were sent in the whole city of London. In the to the works in Egypt; many, especialadjacent provinces no fewer than two ly those under seventeen years of age, hundred and fifty thousand are reckoned were sold for slaves. Jewish Wars, b to have been slain; making in all whose vi. ch. 9, ~ 2, 3. deaths were ascertained, the almost in- 22. Except those days should be short credible number of one million three ened. If the calamities of the siege hundred and fifty thousand, who were should be lengthened out. If famine put to death. These were not indeed and war should be suffered to rage. all slain with the sword. Many were'T No flesh be saved. None of the nacrucified. "Many hundreds," says he tions would be preserved alive. All (Jewish Wars, b. v. ch. xi.' 1), "were the inhabitants of Judea would perish. first whipped, then tormented with The:war, famine, and pestilence would various kinds of tortures, and finally entirely destroy them. T But for the crucified: the Roman soldiers nailing elect's sake. The elect here doubtless them (out of the wrath and hatred they means Christians. See 1 Pet. i. 2. bore to the Jews) one after one way, Rom. i. 7. Eph. i. 4. 1 Thes. i. 4. and another after another, to crosses, The word elect means to choose. It is by way ofjest, until at length the multi- given to Christians because they are'ude became so great that room was chosen to salvation through sanctificawanting for crosses, and crosses for the tion of the spirit, and belief of the truth. bodies." So terribly was their impre- 1 Pet. 1, 2. It is probable that in Je cation fulfilled-his blood be on us and on rusalem and the adjacent parts of Juour children. Matt. xxvii. 25. If it be dea, there were many who were true asked how it was possible for so many followers of Christ. On their account; people to be slain in a single city, it is to preserve them alive, and to make answered, that the siege of Jerusalem them the instruments of spreading the commenced during the time of the pass- gospel, he said those days should noi over, when all the males of the Jews be lengthened out, and suffered to pro. were required to be there, and when it duce their destruction. It is related by sj estimated that more than three mil- Josephus (J. Wars, b. i. ch. 12, ~ 1), lions were usually assembled. See Jo- that Titus at first'resolved.to reduce Bephus, Jewish Wars, b. vi. ch. ix. the city by famine. He. therefore built 3 3, 4. a wall around it, to keep any provisions A honrible instance of the distress of from being carried in, and ani v of tlhi 4. D. 33.] CHAPTER XXIV. 27, te saved. but a for the elect's sake possible, they shall deceive the very those days shall be shortened. elect. 23 Then b if any man shall say 25 Behold, I have told you beunto you, Lo, here is Christ, or fore. there believe it not. 26 Wherefore if they shall say 24 For C there shall arise false unto you, Behold, he is in the deChrists, and false prophets, and d sert; go not forth: Behold, he is shall show great signs and won- in the secret chambers; believe it ders; insomuch that, if ~ it were not. a Is.65.8,9. b De.13.1-3. c ver.5,11. d 2 Th.2.9-11. Re.13.13. e Jno.10.28,9. people from going out. The Jews, says they led the people out into the however, drew up their army near the deserts, and promised to work miracles walls, engaged in battle, and the Ro- to deliver them. Ant., b. xx. ch. 8, ~ mans pursued them, provoked by their 6. 1[ If possible, would deceive, &c. attempts, and broke into the city. The So nearly would their pretended mi. affairs of Rome also at that time de- racles resemble true miracles, as to manded the presence of Titus there; render it difficult to detect the imposiand contrary to his original intention, tion; and so much so that if it were he pressed the siege, and took the city possible they would persuade even true by storm, thus shortening the time that Christians that they were the Messiah..Pould nave been occupied in reducing But that was not possible. They would it by famine. This was for the benefit be too firmly established in the belief of the " elect."-So the designs of that Jesus was the Christ, to be wholly wicked men, intended by them for the led away by others. Christians may be destruction of the people of God, are sometimes led far astray; they may be intended by God for the good of his in doubt about some great doctrines of chosen people. See Isa. x. 7, and my religion; they may be perplexed by the Notes on that verse. cavils and cunning craftiness of those 23. Lo, here is Christ. The Messiah. who do not love the truth, but they The Jews expected the Messiah to de- cannot be wholly deceived, and seduced (iver them from Roman oppression. In from the Saviour. Our Saviour says the time of these great calamities they that if this were possible, it would be would anxiously look for him. Many done then. But it was not possible. would claim to be the Messiah. Many 25. Behold, &c. Mark adds (ch. xiii. would fo.low them. Many would re- 23), take ye heed. The reason why he joice to believe that he was come, and told them before, was that they might would call on others, Christians with be on their guard, and be prepared for the rest, to follow them. IT Believe it those calamities. srot. Youl have evidence that the Mes- 26. Behold, he is in the desert. The siah has come, and you are not to be Jews had formed the expectation that deceived )y the plausible pretensions of the Messiah would appear suddenly, others. from some unexpected quarter. Hence 24. False Christs. Persons claiming many would be looking to the desert to be the Messiah. ~ False prophets. places, expecting that he would come Persons claiming to be the prophet spo- from them. Accordingly most of the ken of by Moses (Dent. xviii. 15); or impostors and pretended prophets led persons glietending to declare the way their people into the deserts. I Go not of deliverance fram the Romans, and forth. Do not follow them. They will calling thn people to follow them. See only deceive you. IT In secret chambers. verse 5. ~1 Shall show great signs and Concealed in some house, or some Te wonders. That is, shall pretend to tired part of the city. Many would, work miracles. Shall so nearly re- doubtless, pretend that the Messiah semble prophets in their miraculous was concealed there, and either for the power as to render it difficult to detect purpose of encouraging or deceiving the imposture. Josephus represents the people, would pretend that they the false Christs and prophets that ap- had discovered him. neared, as magicians ald sorcerers He 27. For as the lightning comnsth oI 276 MATTHEW. tA. D. 3S 27 For as the lightning a cometh 28 For wheresoever the carcuae out of the east, and shineth even is, there will the eagles be gathered unto the west; so shall also the together. coming of the Son of man be. 29 Immediately after the tribula a Zec.9.14. Lu.17.24,&c. b Job 39.30. ef the east, &c. This is not designed This proverb also teaches an univeraa to denote the quarter from which he truth. Wherever wicked men are, tnere would come, but the manner. He does will be assembled the instruments of mBt mean to affirm that the Son of man their chastisement. The providence of ill come from the east, but that he will God will direct them there, as the come in a rapid and unexpected man- eagles are directed to a dead carcass. saer, like the lightning. Many would This verse is connected with the pre be looking for him in the desert; many ceding by the word "for," implying in secret places. But, he said, it would that this is a reason for what is said be useless to be looking in that manner. there, that the Son of man would cerIt was useless to look to any particular tainly come to destroy the city, and part of the heavens, to know where the that he would come suddenly. The lightning would next flash. In a mo- meaning is, he would come by means ment it would blaze in an unexpected of the Roman armies, as certainly, as part of the heavens, and shine at once suddenly, and as unexpectedly, as to the other part. So rapidly, so unex- whole flocks of vultures and eagles, nectedly, in so unlooked for a quarter though unseen before, suddenly find would be his coming. See Lukex. 18. their prey, see it at a great distance, Zech. ix. 14. IT The coming of the Son and gather in multitudes around it. mf man. It has been doubted whether Travellers in the deserts of Arabia tell this refers to the destruction of J erusa- us that they sometimes witness a speck lem, or to the coming at the day of in the distant sky, which for a long judgment. For the solution of this time is scarcely visible. At length, it doubt, let it be remarked: 1st. That grows larger; it comes nearer; and those two events are the principal they at last find that it is a vulture that scenes in which our Lord said he would has from an immense distance seen a come, either in person or in judgment. carcass lying on the sand. So keen is 2d. That the destruction of Jerusalem their vision, and so aptly does this reis described as his coming, his act, for present the Roman armies, though at their great crimes. 3d. That these an immense distance, yet spying, as it events —the judgment of Jerusalem were, Jerusalem, a putrid carcass, and and the final judgment-in many re- hastening in multitudes to destroy it. spects greatly resemble each other. 29. Shall the sun be darkened, &c. 4th. That they will bear, therefore, to The images here used are not to be tabe described in the same language. ken literally. They are often used by And, 5th, therefore, that the same the sacred writers to denote any great words often include both events, as pro- calamities. As the darkening of the perly described by them. The words, sun and moon, and the falling es the therefore, had doubtless a primary re- stars would be an inexpressible cala* ference to the destruction of Jerusalem, mity, so any great catastrophe, any but such an amplitude of meaning as overturning of kingdoms or cities, at also to express his coming to judgment. dethroning of kings and princes, is re. See m introduction to Isaiah, ( 7. (3.) presented by the darkening of the sun 28. tWheresoever, &c. The words in and moon, and by some terrible con. this verse are proverbial. Vultures vulsion in the elements. Thus the de and eagles easily ascertain where dead struction of Babylon is foretold in simi bodies are, and come to devour them. lar terms (Isa. xiii. 10); and of Tyre, So with the Roman army. Jerusalem Isa. xxiv. 23. The slaughter in Boarah s like a dead and putrid corpse. Its and Idumea is predicted in the same life is gone, and it is ready to be de- language. Isa, xxxiv. 4. See also Isa, voured. The Roman armies will find 1. 3: lx. 19, 20. Ezek. xxxii. 7. Joel it out, as the vultures do a dead carcass, iii. 15. To the description in Matthew, a)d will come around it, to devour it. Luke has added (ch xxi. 25,' thema 4. D. 33.1 CHAPTER XXIV. 21 tion of those days shall the sun be and then shall a.l the tribes of tha darkened, and the moon shall not earth mourn, and d they shall see give her light, and the stars shall the Son of man coming in the fall from heaven, and the powers of clouds of heaven, with power and \he heavens b shall be shaken, great glory. 30 And then shall appear the 31 And he shall send his angels sign of the Son of man c in heaven: with a great sound e of a trumpet; a Is.13.,0. Eze.32.7. Am.5.20. Ac.2.20. d c.16.27. Mar.13.26. Lu.22.69. 1 or, wth I e.6.12 b 2 Pe.3.10. c Da.7.13. Re.1.7. a trumpet and a great voice. e 1 Th 4.16.'ould be distress of nations, with per- rectly to his coming at the last day.?lexity; the sea and the waves roaring; though it may also mean that the em men's hearts failing them for fear, and dence of his coming to destroy Jerusa. for looking after those things that are lem shall then be seen. ~ In the cloud.s coming upon the earth." All these are of heaven, He ascended in a cloud. figures of great and terrible calamity. Acts i. 9. He shall return in like man.' he roaring of the waves of the sea, ner. Acts i. 11. The clouds of heaven denotes great tumult and affliction denote not the clouds in heaven, but among the people. Perplexity means the clouds that appear to shut heaven, doube, anxiety: not knowing what to or the sky, from our view. ~T With do to escape. Mien's hearts shouldfail power. Power, manifest in the de them for fear, or by reason of fear. struction of Jerusalem, by the wonders Their fears would be so great as to that preceded it, and by the overturntake away their courage and strength. ing of the temple and city. In the day 30. The sign of tho Son of man. The of judgment, power manifest by conevidence that Christ is coming to de- suming the material world (2 Pet. iii. 7, stroy the city of Jerusalem. It is not 10, 12); by raising the dead (John v. to be denied, however, that this descrip- 29, 30. 1 Cor. xv. 52); by changing tion is applicable also to his coming at those who may be alive when he shall the day of judgment. The disciples come; that is, making their bodies like had asked him (ver. 3) what should be those who have died, and been raised the sign of his coming, and of the end up (1 Thes. iv. 17. 1 Cor. xv. 52); by of the world. In his answer, he has bringing the affairs of the world to a reference to both events, and his lan- close, receiving the righteous to heaven guage may be regarded as descriptive (Matt. xxv. 34. 1 Cor. xv. 57); and by of both. At the destruction of Jerusa- sending the wicked, however numerous lem, the sign or evidence of his coming, or however strong, down to hell. Matt. was found in the fulfilment of these pre- xxv. 41, 46. John v. 29. ~ Great glory dictions. At the end of the world, the The word glory here means the visible sign of his coming will be his personal display of his honor and majesty. Thia approach with the glory of his Father glory will be manifested by the manand the holy angels. 1 Thes. iv. 16. ner of his coming (Matt. xxvi. 64); by Luke xxi. 27. Matt. xxvi. 64. Acts i. the presence of the angels (Matt. xxv 11. f All the tribes of the earth mourn. 31); and by the wonders that shall at This is, either all the tribes or people tend him down the sky. of the land of Judea shall mourn at the 31. And he shall send his angels. Angreat calamities coming upon them, or gels signify literally messengers. Luke all the nations of the world shall wail vii. 24; ix. 52. The word is often apwhen he comes to judgment. All the plied to inanimate objects, or to any wicked shall mourn a, the prospect of thing that God employs to rescue his iheir doom. Rev. i. ". The cause of people from danger. Ps. civ. 4. But'heir wailing at the day of judgment it most commonly refers to the race of shall be chiefly that they have pierced, intelligences more exalted than man, killed, rejected the Saviour, and that who are employed often in the work of they deserve the condemnation that is man's rescue from ruin, and his salvacoming upon them. John xix. 37. Zech. tion. Heb. i. 14. In either of these xii. 12.. ~ And they shall see the Son of senses, it might here refer to deliverman. The Lord Jesus coming to judg- ance granted to his people in the slawent Probably this refers more di- mities of Jeitsalem. It is said that 24 "78 MATTHEW. A. D 33 and they shall gatine together his fig-tree: When his branch is ye elect; from the four winds, from tender, and putteth forth leaves, ye one end of heaveni to he other. know that summer is nigh: 32 Now b earn a parable of the 33 So likewise ye, when ye shall a Zec.145. b Lu.21.29. there is reason to believe that not one themselves, and gather Christians into Christian perished in the destruction of a place of. safety, so that they shall not that city, God having in various ways be destroyed with the Jews. If it re scured their escape, so that they fled fers to the last judgment, as it doubt) Pella, where they dwelt when the less in a primary or secondary sense eSty was destroyed. But the language does, then it means that he will send iiems to refer rather to the end of the his angels to gather his chosen, his elect, world; and no doubt its principal ap- together from all places. Matt. xiii. plication was intended to be to the 39, 41-43. This shall be done before fathering (. his elect, at the day of the living shall be changed. 1 Cor. xv. judgment. V With a great sound of a 51, 52. 1 Thes. iv. 16, 17. I From the trumpet. l nle Jewish assemblies used four winds. That is-, from the four to be called together by the sound of a quarters of the globe: east, west, north, trumpet, as ours are by bells. Lev. and south. The Jews expressed those xxv. 9. Num. x. 2. Judges iii. 27. quarters by the winds blowing from Hence when they spoke of convening them. See Ezek. xxxvii. 9. See also an assembly, they spoke also of-doing Isa. xliii. 5, 6. ~TFrom one end of heait by sounding a trumpet. Our Saviour ven, &c. Mark says (xiii. 27), from speaking to Jews, used language to the uttermost part of the earth, to the which they were accustomed, and de- uttermost part of heaven. The expresscribed the assembling of the people at sion denotes that they shall be gathered the last day, in language which they from all parts of the earth where they were accustomed to use in calling as- are scattered. semblies together. It is not certain, The word heaven is here used to dehowever, that he meant that this would note the visible heavens or the sky, be literally so, but only to indicate the meaning that through the whole world certainty that ti e world would be assem- he would gather them. See Ps. xix. 1 bled together. Similar language is often -7. Dent. iv. 32. used, when speaking of the judgment. 32. Now learn a parable. See Note, I Thes. iv. 16. 1 Cor. xv. 52. A trump, Matt. xiii. 3. The word here means or trumpet, was a wind instrument, rather an illustration. Make a compamade at first of the horns of oxen, and rison, or judge of this as you do reafterwards of rams' horns, cut off at specting a fig-tree. ~Fig-tree. This the smaller extremity. In some in- was spoken on the mount of Olives, stances it was made of brass, in the form which produced not only olives, but figs. of a horn. The common trumpet was Possibly one was near when he spoke straight, made of brass or silver, a cubit this. ~T When his branch, &c. When in length, the larger extremity shaped the juices return from the roots into the so as to resemble a small bell. In times branches, and the buds swell and burst, of peace, in assembling the people, this as if tender, and too feeble to contain was sounded softly. In times of cala- the pressing and expanding leaves. mity, or war, or any great commotion, When you see that, you judge that it was sounded loud. Perhaps this was spring and summer are near. referred. to when our Saviour said, with 33. So likewise ye, &c. In the same a great sound of a trumpet. ~ They manner, when you see what I have preshall gather together his elect. Elect. dieted, the signs around Jerusalem, See Note on ver. 22. The word means then know that its destruction is at hand. Christians-the chosen of God. If this ~ Is near. Luke says (xxi. 28), that,efers to the destruction of' Jerusalem, your redemption draweth nigh, and (xxi. it means, God shall send forth his mes- 31) the kingdom of God is nigh at hand. zengers-whatever he may choose to Your deliverance from the dangers that employ for that purpose —sgns, won- threaten the city approaches, and the dera, human messengeros, or the angels kirgdcm of God will be set up in the A. D. 33.] CHAPTER XXIV. 279 see all these things, know that it so shall also the coming of the Son is near, even' at the doors. of man be. 34 Verily I say unto you, This 38 For as in the days that were generation shall not pass till all before the flood they were eating these things be fulfilled. and drinking, marrying and giving 35 Heaven b and earth shall pass in marriage, untild the day that Noe away, but my words shall not pass entered into the ark, away. 39 And knew not, until the flood 36 But c of that day and hour came, and took them all away; so knoweth no man, no, not the angels shall also the coming of the Son of of heaven, but my Father only. man be. 37 But as the days of Noe were, 40 Then shall two be in the field; or, He. a Ja.5.9. b Ps.102.26. Is.51.6. d Ge.6.2. c Zec.14.7. 1 Th.5.2. earth; or your everlasting redemption a certain indication that summer is near. from sin and death will come at the But the precise time is not indicated by day of judgment, and his eternal king- these things. One part of their inquiry dom is to be established in the hea- was (ver. 3), when those things should vens. be? He now replies to them, by say 34. This generation, &c. This age; ing that the precise time would not be.his race of men. A generation is about foretold. I Knoweth no man, no, not thirty or forty years. The destruction the angels. See Note on Mark xiii. 32. of Jerusalem took place about forty 37. Noe. The Greek way of writing years after this was spoken. See Note, Noah. See Gen. vi., vii., viii., ix. The Matt. xvi. 28. ~ Till all these things, coming of the Son of man would be as &c. Till these things shall receive a it was in the days of Noah: 1st. In its full accomplishment. Till events shall being sudden and unexpected, the pre take place that shall be a complete ful- cise time not being made known, though filment, if there were nothing farther the general indications had been given. intended. He does not mean to exclude 2d. The world would be found as it was here the reference to the judgment, but then. to say that the destruction of Jerusalen 38. For as in the days, &c. The would be such as to make appropriate things mentioned here denote attention the words of the prediction, were there to the affairs of this life, rather than to nothing beyond. So when death was what was coming on them. It does not threatened to Adam, the propriety of mean that these things were wrong, the threaten ng would have been seen, but only that such was their actual emsnd the threatening would have been ployment, and that they were regardfulfilled, had men suffered only tempo- less of what was coming upon them. al death. At the same time, the threat- 39. They knew not. That is, they ening had a fulness of meaning, that knew not the exact time, until it came would cover also, and justify, eternal upon them. So, says he, it shall be death in hell. Thus the words of Christ, when the Son of man shall come. They describing the destruction of Jerusalem, shall not know the precise time until he had a fulness of signification that would comes, and then they shall be found meet also the events of the judgment, engaged in the ordinary business of life and whose meaning would not be filled unconcernea. up till the world was closed. - 40. Then shall two be in the field, &c. 35. Hieaven and earth shallpass away, The calamity shall come suddenly. &c. You may sooner expect to see There shall be no escape for those the heaven and earth pass away, and whom it overtakes. ~ One shall be ret-rn: to nothing, than my words to taken. The word taken may mean, fail. either to be taken away from the dan. 36. But of that day andhour. Ofths ger, i. e., rescued, as Lot was (Luke precise time of the fulfilment. The xvii. 28, 29), or to be taken away b6 general sigins of its coming have been death. Probably the latter is the mean iven, as the budding of the fig-tree is ing, 280 MATTH1E V. [A. D 32. the one shall be taken, and the man of the house had known In other left. what watch the thief would come, 41 Two women shal be grinding he would have watched, and would at the mill; the one shall be taken, not have suffered his house to be and the other left. broken up. 42 Watch a therefore; for ye 44 Therefore be ye also ready: Know not what hour your Lord for in such an hour as ye think not, doth vome. the Son of man cometh. 43 But know this, that if the good 45 Who then is a faithful and a Lu.12.39,40. Re.3.3. 1a.15. 41. Two women &c. Grinding in when the Son of man will come. He he East was performed, as it is now, will come suddenly, as a thief comes, chiefly by hand. The mill-stones were without giving previous warning. 1 about two feet in clameter, and half a Thess. v. 2. 2 Peter iii. 10. Rev. iii. 3; xvi. 15. ~T Good man. See Note, Matt. xx. 11. Thief. A robber. A thief, with us, means one who takes I,', goods without doing violence-secretly silently. The original word means one who does it by house-breaking, or by highway violence. Luke x. 30. ~ Broken up. Broken into -either by the doors or windows. XT In what watch. In which of the four quarters of the night. See Note, Matt. xiv. 25. 44. Be ye also ready. Luke (xxi. 36) says that he charged them to pray al. ways, that they might be accounted worthy to escape those things-the foot in thickness. The lower one was judgments coming upon the wicked - fixed, and the upper one was turned by and to stand before the Son of mana handle, or crank. This was done by i. e., to stand there approved by him, or two persons, who sat opposite to each admitted to his favor. He also charged other. One took hold of the mill han- them (Luke xxi. 34) to take heed and die, and turned it half way round; the not to suffer their hearts to be overother then seized it, and completed the charged with surfeiting, or too much revolution. This was done by women; eating, or drunkenness, or the cares of by servants of the lowest order; and this life, lest that day should come upor was a very laborious employment. See them unawares; things improper if there Ex. xi. 5. Job xxxi. 10. Isa. xlvii. 2. were no judgment-peculiarly mad and Judges xvi. 21. The meaning of this wicked when the judgment is near. verse is similar to the former. Of two 45-51. This passage is in fact a papersons sitting near to each other, one rable, though it is not expressly s& shall be taken, and the other left. The called. The design is to show that his calamity would be sudden, and would disciples should act as if they were each come upon them before they were moment expecting his return. This he aware. illustrates by the conduct of a servant 42. Watch. Be looking for his cor- who did not expect his master soon to ing. Be expecting it as near; as a great return, who acted with great impropri. event; as coming in an unexpected ety, and who was accordinglj punished. manner. Watch the signs of his com- 45. WVho, then, is afaithfi I and wise ing, and be ready. servant, &c. By the conduct of a faith43. But know this, &c. If a man ful and wise Servant he intends to detniew the saour, or about the hour, when note a faithful Christian, a servant of P. robber would come, he would be God, or a teacher of religion. ~ WlTom ready for him. So you know not the his lord. His master. It has no referexact ho:,r but you know it is near, ence to God. It means the lord ot A.. D. 33.1 CHAPTER XXV 281 wise servant, whom his lord hath 50 The lord of ti at servant shall made ruler over his household, to come in a day d when he looketh give them a meat in due season? b not for him, and in an hour that he 46 Blessed is that servant, whom is not aware of. his lord, when he cometh, shall find 51 And shall 1 cut him asunder, so doing. and appoint him his portion with the 47 Verily I say unto you, that he hypocrites: there e shall be weepshal. make him ruler c over all his ing and gnashing of teeth. gcods. CHAPTER XXV. 48 But and if that evil servant HEN shall the kingdom of shall say in his heart, My lord de- heaven be likened unto ten layeth his coming; virgins,f which took their lamps, 49 And shall begin to smite his and went forth to meet the bridefellow-servants, and to eat and drink groom. g with the drunken; a Je.3.15. b c.13.52. c c.25.21. d 1 Th. or, cut hii off. e c.25.30. f Ps.45.14. a.3. Re.3.3. Ca.6.8,9. 2 Cor.11.2. g Jno.3.29. master of the servant. Applied to 48. That evil servant. If that ser Christian teachers, in the spiritual vant so appointed, having this office meaning of the parable, it refers to should be evil or wicked. S Say in hChrist, who has appointed them as heart. Secretly suppose. S Delayet teachers, and who is their Lord and his coming. Will not return in a long Master. John xiii. 13, 14. ~ Over hs time; or does not return as soon as was household. His family. Christian mi- expected, and perhaps may not at all. nisters are the servants of God appointed 49. Smite his fellow-servant, &c. over the church, the family of Christ. This is the conduct of a wicked servant, I Thess. v. 12, 13. 1 Cor. iii. v.; iv. 1, who, supposing he would not be called 2; xii. 28. ~T M3eat in due season. The to account, and abusing his authority, word meat here means food of all kinds. gave himself up to oppression, carousWhen the Bible was translated into ing, and debauchery. Itis designed to English, it included, as the original does, represent the conduct of ministers who all kinds of provisions requisite to sup- are unfaithful, overbearing, and who port and nourish life. f In due season. abuse their trust in the church. At the proper time. As they need it, 51. Shall cut him asunder. This or in the accustomed times. This was kind of punishment was anciently prac. the office of a steward. Among the tised. Sometimes it was done by the ancients this office was often filled by a sword, sometimes by saws. It was slave-one who had shown himself practised among the Chaldeans (Dan. trusty and faithful. The duty was to ii. 5, iii. 29); and among the Hebrews'ave a general superintendence over 2 Sam. xii. 31. 1 Sam. xv. 33. 1 Kings the affairs of the family. Applied to iii. 25. Heb. xi. 37. It was also prac Christian ministers, it means that they tised by the Egyptians and Romans tre to feed the flock of God, to minister It is not, perhaps, here, to be taken to their wants, and to do it as they need literally, but signifies that the wicked it. John xxi. 15-17. Acts xx. 28. 1 servant should be severely punished. Cor. iv. 1.,2. I~ Hypocrites. See Note, Matt. vi. 2. 47. Shall make him ruler, &c. Shall They are spoken of here as the worst confirm his appointment over his house- of men. ~ Wteeping and gnashing of hold, and, as a reward, shall place him teeth. See Note, Matt. viii. 12, 13. over all his property. This does not The unfaithful and wicked minister of mean that ministers shall have a higher God, who lives without expectation o., rank or office, but is a circumstance of fear of judgment, shall suffer the se the parable or story, designed to show verest punishment inflicted on sinnern the effect of faithfulness. Faithful ser- in the world of wo. vants of Christ shall be rewarded. This CHAPTER XXV. will be done by his approbation, and by 1. Then shall the kingdom of heavt, the rewards of the heavenly world. See Note Matt. iii. 2. The phara 24 * 282 MATTHEW. [A.D. 33'2 And fi a 3 of them were wise, 3 They that were foolish took theif and five we e foolish. lamps, and took no b oil with them: le.24.2-9. c.22.10. b Is.48.1. hera refe-s to his coming in the day of These are the virgins mentioned in this judgment. 1 Shall be likened. -Or parable. Not knowing precisely the shall resemble. The meaning is, when time when the procession would come, the Son of man returns to judgment, it they probably went out early, and shall be as it was n the case of ten vir- waited by the way till they should see gins in a marriage ceremony. The indications of its approach. In the coming of Christ to receive his people celebration of marriages in the East at D himself is often represented under the present day, many of the peculiar she similitude of a marriage-the church customs of ancient times are observed. being represented as his spouse or bride. At a Hindoo marriage, says a modern The marriage relation is the most ten- missionary, the procession of which I rler, firm, and endearing, of any known saw some years ago, the bridegroom on earth, and on this account it'fitly came from a distance, and the bride represents the unioin of -believers to lived at Serampore, to which place the Christ. See Matt. ix. 15; John iii. 29; bridegroom was to come by water. Rev. xix. 7, xxi. 9; Eph. v. 25-32. After waiting two or three hours, at ~r Ten virgins. These virgins, doubt- length, near midnight, it was anless, represent the church-a name nounced, in the very words of Scrip. given to it because it is pure and holy. ture, " Behold, the bridegroom cometh, See 2 Cor. xi. 2; Lam. i. 15, ii. 13. go ye out to meet him." All the persons T Which took their lamps, and went forth employed now lighted their lamps, and to meet the bridegroom. The lamps used ran with them in their hands to fill up on such occasions were rather torches their stations in the procession; some or flambeaux. They were made by of them had lost their lights, and were winding rags around pieces of iron or unprepared, but it was then too late to earthen ware, sometimes hollowed so seek them, and the cavalcade moved as to contain oil, and fastened to han- forward to the house of the bride; at dies of wood. These torches were which place the company entered a dipped in oil, and gave a large light. large and splendidly illuminated area, Marriage ceremonies in'the East were before the house, covered with an aw conducted with great pomp and solem- ning, where a great multitude of friends, nity. The ceremony of marriage'was dressed in their best apparel, were performed commonly in the open air, seated upon mats. The bridegroom on the banks'of a stream. Both the was carried in the arms of a friend, bridegroom and bride were attended by and placed in a superb seat in the midst friends; they were escorted in a palan- of the company, where he sat a short guin, carried by four or more persons. time, and then went into'the.hous;, the After the ceremony of marriage, suc- door of which was immediately - hut, ceeded a feast of seven days if the bride and guarded by sepoys. I and o'hers was a virgin, or three days if she was a expostulated with the door-keepels, but widow. This feast was celebrated in in vain. Never was I so struck with her father's house. At the end of that our Lord's beautiful parable as at this time the bridegroom conducted the moment-And the door was shut. bride with great pomp and splendor, The journal of ne of. the American lo his own home. This was done in missionaries in Greece contains an ac. the evening, or at night. Jer. vii. 34; count of an Armenian wedding which xxv. 10; xxxiii. 11. Many friends and she attended; and, after describing the relations attended them; and besides dresses and previous ceremonies, she those who' went with them from the says, that at twelve o'clock at night, house of the bride, there was another precisely, the cry was made by some company that came oat from the house of the attendants, Behold, the bridegroom of the bridegroom to meetk them, and cometh; and immediately five or six w,lcorne them. These were probably men set off to meet him. ~ Bridegroom, femnale friends and relatives cf the bride- A man newly married. groom, who went out to welcome him 2, 3, 4. And five of them were wise. ana his nsw co npanion 13 their home. The words wise andfoo7ish, here, refer A D. 33.j CHAPTER XXV. 288 4 But the wise took il a in their 8 And the foolish said unto the vessels with their lamps. wise, Give us of your oil; for our 5 While the bridegroom tarried, lamps are gone 1 out. they all slumbered b and slept. 9 But the wise answered, sayuing 6 And at midnightc there was a Not so; lest there be not enough d cry made, Behold, the bridegroom for us and you: but go ye rather a omneth; go ye out 6 to meet him. to them that sell, and buy for your. 7 Then all those virgins arose, selves. and trimmed their lamps. 10 And h while they went to buy a 1Jno.2.20. blTh.5.6. cRe.16.15. dl 1 or, going out. fLu.12.35. g Is.55.1,. Th.4.16. e Am.4.12. h Am.8.12,13. only to their conduct in regard to the certain at what time he would come. oil. The one part was wise in taking He delayed longer than they expected. oil, the other foolish in neglecting it. ~ All slumbered and slept. Waiting till The conduct of those who were wise near midnight, they fell into repose refers to those who are prepared for the This circumstance is not to be pressed to coming of Christ-prepared by possess- prove that all Christians will be asleep, ing real piety, and not'merely profes- or cold and careless, when the Lord sion. The conduct of those without oil Jesus will come. It will not be true. expresses the conduct of those who MIany may be so; but many also will profess to love him, but are destitute of be looking for his coming. This cirtrue grace, and are unprepared to meet cumstance is designed simply to show him. Nothing can be argued from the more clearly the duty of being ready. number here, in regard to the proportion Ver. 13. It does not mean to affirm il of sincere Christians among professors. as afact that none will be ready. Circumstances in parables are not to be 6. At midnight. Later than was the pressed literally. They are necessary usual custom, and hence they had fall. to keep up the story, and we must look en asleep. ~ A cry made. Of thoet chiefly or entirely to the scope or design who were coming with the bridegroom. of the narable to understand its mean- 7. Trimmed their lamps. Burning till ing. In this parable the scope is to midnight, the oil was exhausted. They teach us to watch or be ready. Ver. 13. gave a dim and obscure light. They It is not to teach us the number of those trimmed them by removing the burnt who shall be saved, and those who shall parts of the linen or the torch, so that not. In teaching us to watch and be they would burn clear. It was propel ready, our Lord gives great additional also to dip them again in oil, or to pour interest by the circumstances of; this oil upon them. This strikingly reprenarrative; but there is no authority for sents the conduct of most men at the saying that he meant to teach that just approach of death. They then begin to half of professing Christians would be make ready. They are alarmed, anxdeceived. The probability is that ious, trembling, and asking the aid oi nothing like that number will be found others; and often when it is for ever too to have been hypocrites. ~ Oil in their late. vessels. The five foolish virgins pro- 10. Went in with him to the marriage. bably expected that the bridegroom The marriage-feast. The marriage cere would come immediately. They there- mony took place before the bride left fore provided for no delay, and no un- her father's house, but a feast was givcertainty. The wise virgins knew that en at the house of her husband, and the time of his coming was uncertain, which was also called the marriage, and they therefore furnished themselves or a part of the marriage solemnities. with oil. This was carried in vessels, This part of the parable doubtless reso that it could be poured on the torch presents the entrance of those who are ur flambeau when it was necessary. ready, or prepared, into the kingdom of T Vessels. Cups, cans, or any thing God, when the Son of man shall come. to holA oil. They will be ready who repent of their 5.'Te?Ir legroom tarried. That is, sins; who believe on the Lord Jesus; W'hii' they V aited for him. It was ua- who live a holy life and who wait for 284 MATTHEW LA. D. 33,he bridegroom came; and they 12 But 1e answ' and said, that were ready went in with him Verily I say unto yol, f c know you to the marriage: and the door was not. shut. a 13 Watch d therefore, for ye know 11 Afterward came also the other neither the day nor the hour where. virgins, saying, b Lord, Lord, open in the Son of man cometh. to us. 14 Fore the kingdom of heaven is a He.18,19. R3.22.11. b c.7.21-23. He. c Ha.1.13. d c.24.42,44. Mar..133,35. Lu. 12.17. 21.36. e Lu.19.12,&c. his coming. See Mark xvi. 16 John only profess to know him, but in workt,. 24; Acts iii. 19; Rev. xxiii. 11; 2 they will deny him. So death will corse. Peter iii. 11, 12; 1 Tim. vi. 17-19; 2 All approaches of the Son of God to Tim. iv. 6, 7, 8. I The door was shut. judge men are sudden, and to many No more could be admitted to the mar- unexpected. So many, when they shall iiage-feast. So when the truly righte- see him coming, at death or the judgous shall all be received into heaven, ment, will begin, like the foolish vir it will be closed against all others. gins, to be active, and to prepare to die. There will be no room for preparation But it will be too late. They that are afterwards. Rev. xxii. 2. Eccl. xi. 3; ready will enter in, and heaven will be ix. 10. Matt. xxv. 46. closed for ever against all others. The 11. Open unto us. This is not to be coming of the Saviour is certain. The understood as implying that any will precise time when he will come is not come after the righteous shall be ad- certain. As the virgins should all have mitted into the kingdom, and claim ad- watched and been ready, so should we. mission then. It is a part of the para- They who are Christians should be ble to illustrate the general truth incul- ever watchful; and they who are not cated, or to prepare the way for what is should lose no time to be ready; for in afterwards said, and keep up the narra- such an hour as they think not the Son tive, and make it consistent. of man shall come. ~ The Son of man 12. I know you not. You were not cometh. This refers, doubtless, to his in the company of those who attended coming in the day of judgment. The me to the marriage feast, and are un- circumstances of the parable do not known to me. Applied to professing seem at all to apply to his coming to Christians, having only a profession of destroy Jerusalem, but are aptly exreligion, but no real piety, it means, I pressive of his advent to judge the world. know, or acknowledge you not as Chris- 14. For the kingdom of heaven, &c. tians. I do not approve of you, or de- This parable of the talents was spoken light in you, or admit you to be my still farther to illustrate the manner in friends. The word know is often used which he would deal with men at his in the sense of approving, loving, ac- return to judgment. The words, the knowledging as real friends and follow- kingdom of heaven, are not in the oriers. See Matt. vii. 23; Ps. i. 6; 2 ginal, but are very properly inserted by Tim. ii. 19; 1 Thess. v. 12. the translators. The design of the pa13. Watch, therefore, &c. This is rable is to teach that those who improve the scope or design of the whole para- their talents or faculties in the cause of ble. This is the great truth he wished religion-who improve them to their to inculcate, and all parts of the para- own salvation, and in doing good to ble are to be interpreted in reference to others-shall be proportionally rewardthis admonition. Like the virgins, many ed. But they who neglect their talents, are professedly going to meet the Bride- and neither secure their own salvation groom-the Lord Jesus Christ. Like nor do good to others, will be punished. the coming of the bridegroom, his ad- The kingdom of heaven is like such a rent will be sudden. It will be to many man; that is, God deals with men in at an unexpected time. Many, even his government as such a man did. ~ His professing Christians, will be engaged own servants. That is, such of them m the business of the world; thought- as he judged worthy such a trust. These aest about eternity; not expecting his represent the a.ostles, Chiistian nmiis. approach, and not prepared. They will ters, professing Christians, and pfi lw ,. D. 33,1 CHAPTER XXV. 286 AS a mnan travelling into a far coun- 17 And likew'se he that had re fry, who called his own servants, ceived two, he also gained other two and delivered unto them his goods. 18 But he that had received one 15 And unto one he gave five ta- went, and digged in the earth, and ents, to another two, and to another hid his lord's money. one; to every man according to his 19 After a long time, I the lord several ability; a and straightway of those servants cometh, and recktook his journey. oneth c with them. 16 Then he that had received the 20 And so he that had received ive talents, went, and traded with five talents, came, and brought othe" the same, and made them other five five talents, saying, Lord, thou detalents. liveredst unto me five talents; be-' a talent is 1871. 10s. c.18.24. a Ro.12.6. c244 c 24 bc.24.48. cc.18.23,24.! Cu 12 4 &c. Ep.4.11. all mlen. The going into a far country them as much as he did others, and may represent the Lord Jesus going they will therefore do nothing. These into heaven. He has given to all ta- pleas are without foundation: for, First. lents to improve. Eph. iv. 8; ii. 12. God does not require us to do as much Hiis goods. His property-represent- as those who have greater abilities; but lig the offices, abilities, and opportu- this is not a reason why we should do nities for doing good, which he has given nothing. 2 Cor. viii. -12. Second.,o his professed followers. That situation is honorable, and may 15. Five talents. See Matt. xviii. 24. be useful, where God has placed us; A talent of silver was worth about and though humble, yet in that we may 1505 dollars and sixty-two cents. It do much good. 1 Cor. xii. 11-31. nere denotes the highest abilities given Third. l\en of slender abilities may to men; perhaps the highest offices in often do more good in the world than the church, and the greatest opportu- men of much greater talents. It is nity of doing good. According to his rather a warm heart, than a strong head several ability. According to the ability which is required to do good. A hum of each one. According as he saw each ble Christian, by his life, example, and one was adapted to improve it. So in conversation, may often do much more the church and the world. God gives good than is done by those in more men stations which he judges them elevated stations, and with far greater adapted to fill, and requires them to fill gifts. them. So he makes distinctions among We are not to suppose by this, howmen in regard to abilities, and in the ever, that our Saviour meant to teach powers and opportunities of usefulness; that only those of feeble talents neglectrequiring them only to occupy those ed their duty. The parable does not stations, and discharge their duties there. require us to do this; and the fact is, 1 Cor. iv. 7. perhaps, that those most highly endowed 16, 17. The two who had received are the farthest from properly improving most employed their money in trade, their talents. and by honest industry doubled it be- 19. After a long time, &c. By the fore their master returned; represent- return of the lord of those servants to ng the conduct of those who make a reckon with them, is denoted the return good improvement of their abilities, and of Christ to call men to an account for employ them in doing good. the manner in which they have improved 18. Digged in the earth, &c. This their talents. See Rom. xiv. 12; 2 represents the conduct of those who Cor. v. 10 1 Thess. iv. 16; Acts i. 11, neglect the abilities that God has given, xvii. 31. ~ Reckon with them. To nmd fail to do what he has required. reckon is to settle accounts. Here it This is done often: 1st. On the plea means to inquire into their faithfulness, that they do not occupy a high station. and to reward or punish them accord 2d. That they have slender abilities, ingly. and can do little good. 3d. As it was 20. Ihave gained, Gained by trad in this oasc, that God had not given ing. Ver. 16. By honent industry 286 MATTHEW. [A.). 33 hold, I have gained besides them thou hast been faithlul over a few tive talents more. things, I will make thee ruler ovei 21 His lord said unto him, Well many things: enter thou into the done, thou good and faithful ser- joy of thy lord. vant: thou hast been faithful over 24 Then he which had received a few things, I will make thee ruler the one talent, came, and said, Lord, 8 over many things: enter thou into I knew thee that thou art an hard the joy of thy lord. b man, reaping where thou hast not 22 He also that had received two c sown, and gathering where thou talents, came, and said, Lord, thou hast not strawed: deliveredst unto me two talents: 25 And I was afraid, and went, behold, I have gained two other ta- and hid thy talent in the earth: lo, lents beside them. there thou hast that is thine. 23 His lord said unto him, Well 26 His lord answered and said done, good and faithful servant: unto him, Thou wicked e and slothb Job 21.15. c Je.2.31. d Pr.26.13. Re.21. a Lu.12.44. 22,29. Re.3.21. 8. e Job 15.5,6. c.18.32. Lu.19.22. Jude 15 21. Ruler over many things. I will 25. I was afraid. I feared lest, by promote thee to greater honors and more some accident, thy talent would be lost important trusts. ~T Joy of thy Lord. if I put it out to trade, and that I should In the mean time share the pleasures be severely punished by a hard master. and enjoyments of his palace; be his I therefore kept it laid up safely, and companion; and receive the rewards hid it where it could not be lost.'1 That which he has promised thee. The joy is thine. There is what properly beof his lord may mean either the festivals longs to thee. There is the original and rejoicing at his return, or the re- talent that thou gavest me, and that is wards which his lord had prepared for all that can be reasonably required. his faithful servants. Applied to Chris. Observe, here: 1st. Thatthis expresses tians, it means that they who rightly exactly the feelings of all sinners. God, improve their talents shall, at the return in their view, is hard, cruel, unjust. of Christ, be promoted to great honors 2d. All the excuses of sinners are ex m heaven, and be partakers of the joys cuses for indolence and sin, and to cheat of their lord in the world of glory. See themselves out of heaven. The effect ver. 34; also 1 John ii. 28. of this excuse was to lose the reward; 24. The one talent. The design of so of the excuses of sinners for not dothis part of the parable is to show that ing their duty. 3d. Sinners grudge no one is excused in indolence because every thing to God. They are never he has few talents. God will require willing to be liberal towards him, but of him only according to his ability. 1 are stinted and close; and if they give, Cor. iv. 2. Luke xii. 48. 2 Cor. viii. they do it with hard feelings, and say 12. ~T A hard man. Of a sordid, grip- that that is all that he can claim. ing disposition; taking advantage of the 26. Slothful. Indolent, lazy, who poor, and oppressing them. I Reaping, had done nothing. God will judge men, &c. This is indicative of an avaricious not merely for doing wrong, but for and overbearing disposition. Compel- not doing right. See verse 45. That ling the poor to sow for him, and reap- servant was wicked, because he had ing all the benefit himself. I Fast not such an opinion of his master; he had strewed. The word strew means to shown that he was slothful, by not scatter-as men scatter seed in sowing making good use of the talent. Ver it. It may mean also to ventilate, or to 27. ~ Thou knewest, &c. This should fan by ventilating, or winnowing. As be understood, and might have been'owing the seed is mentioned just be- translated, as a question. If you knew fore, it may be that this refers to gather- he was such a mar., you ought to have ig grain fanned or winnowed by others, acted accordingly, so as to have escaped while he did nothing-indicating also a punishment. Didst thou know that I hard cr sordid disposition, reap. &c.? Then thou sho'ldst have A. D. 33.]1 1tAPTER XXV. 26l ful servant, thou knewest that I reap 29 For' unto every one that hata where I sowed not, and gather where shall be given, and he shall have I have not strawed: abundance: but from him that hath 27 Thou oughtest therefore to not shall be taken away I even that have put my money to the ex- which he hath. changers, and then at my coming I 30 And cast ye the unprofitable should have received mine own with servant into outer darkness: c there usury. shall be weeping and gnashing of 28 Take therefore the talent from teeth. aim, and give it unto him which 31 When d the Son of man shall sath ten talents. come in his glory,.and all the holy a c.13.12. Mar.4.25. Lu.8.18. 19.26. b Lu. 27. 19.28. Mar.8.38. Ac.1.11. 1Th.4.16. 2 10.42 c c.8.12. d Da.7.13. Zec.14.5. c.16. Th.1.7. Jude 14. Re.1.7. given my money to the exchangers, In the spiritual sense of the parable, it &c. This is not intended to admit means only that they who are faithful.hat he was such a man, but to con- shall be rewarded-not, however, that vict the slothful servant of guilt and any thing shall be taken from the unfolly in not having been prepared to meet faithful and given to them; and that him. the unfaithful and indolent shall be 27. The exchangers. The exchangers taken away from their privileges and were persons who were in the habit of punished. borrowing money, or receiving it on 30. And cast, &c. See Note, Matt. deposit at a low rate of interest, to be viii. 12. The spiritual meaning of the loaned to others at higher interest. parable may be thus summed up: 1st. They commonly sat by tables in the The servants of God are not all en temple, with money ready to exchange dowed with equal gifts and talents. 2d. or loan. See Matt. xxi. 12. This They are bound to employ their talents money was left with the servant, not to in promoting his honor, and in a proper exchange, nor to increase it by any improvement of them. 3d. By employsuch idle means, but by honest indus- ing their -talents in a proper manner, try and merchandise; but since he was they improve and strengthen them. too indolent for that, he ought at least 4th. They will be judged according to to have loaned it to the exchangers, the improvements they have made. that his master might have received 5th. All sinners look on God as a hard some benefit from it. ~ With usury. master, and as unreasonable and tyran With interest, increase, or gain. The nical. 6th. They will be judged, not word usury, in our language, has a merely for doing wrong, but for nebad signification, meaning unlawful or glecting to do right. 7th. If the servant exorbitant interest. This was contrary who kept the talent entire without in to the law. Ex. xxii. 25. Lev. xxv. juring it, and who returned it to his 36. The original means i ain, increase, master as he received it, was nevertheor lawful interest. less judged, condemned, and cast away, 29. For unto every one that hath shall what must they expect who abuse their be given. See Note, Matt. xiii. 12. talents, destroy by drunkenness ana This seems to be a proverbial expres- lust the noble faculties conferred ol sion It means, whosoever rightly im- them, and squander the property tha, proves what is committed to him shall might be employed in advancing the receive more, or shall be rewarded; interests of morals and religion! out he that misimproves what is com- 31. When the Son. 6 man, &c. This mitted to him shall not be rewarded. is in answer to the q:-estion which the Ia pecuniary matters-in the literal disciples proposed tc him respecting the sense of this parable- they who im- end of the world. Ch xxiv. 3. Fhat prove their money by industry or mer- this refers to the last judgment, and chandise, increase it. They who do not, as some have supposed, to thr dIenot-who are indolent or vicious-lose struction of Jerusalem, appears:.sT, what they did possess, and it goes into From the fact that it was in answer to tIe hands of the faithful and industrious. an express inquiry respecting ths ebd ~28~8 ~MATTHEW. [A. D, 33. angels with him, then shali ne sit his right d hand, but the goats on upon the throne of his glory: the left. 32 And a before him snall be 34 Then shall the king say unto gathered all nations; and he snall them on his right hand, Come, ye separate b them one from another, blessed' of my Father, f inherit the as a shepherd c divideth h:s sheep g kingdom h prepared for you from from the goats: the foundation of the world: 33 And he shall set the sheep on Ro.14.10. 2Cor.5.10. Re.20.12. o k Eze. d He.1.3. e Ps.115.15. fRo.8.17. HP. & R~.14.10. 2Cor.5.10. Re.20.]3. I Eze. 31.3W. c.13.49. c Ps.78.52. Jno.10.14,27. l4Th.2. or..9. e 11.16. of the world. 2d. All nations were to 16, 27; Ps. c. 3, lxxiv. 1, xxiii.' On be assembled-which did not take place the right hand. The right hand is the at Jerusalem. 3d. A separation was to place of honor, and denotes the situatake place between the righteous and tion of those who are honored, or those the wicked -which was not done at who are virtuous. See Eccl. x. 2; Eph. Jerusalem. 4th. The rewards and i. 20; Ps. cx. 1; Actsii. 25, 33. I The punishments are declared to be eternal. goats. The wicked. See Ezek. xxxiv. None of these things took place at the 17.'F The left. That is, the left hand. destruction of Jerusalem. ~ In his This was the place of dishonor, denotglry. In his own proper honor. With ing condemnation. See Eccl. x. 2. his glorified body, and as the head and 34. The king. That is, the Lord king of the universe. Acts i. 11. Eph. Jesus, the King of Zion, and of the unii. 20-22. 1 Thes. iv. 16. 1 Cor. xv. verse, now acting as Judge. Luke xix. 24, 25, 52. IT The throne of his glory. 38. John xviii. 37. Rev. xvii. 14; xix. This means, in the language of the He- 16. ST Blessed of my Father. Made brews, his glorious or splendid throne. happy, or raised to felicity by my FaIt is not to be taken literally, as if there ther. See Note, Matt. v. 3. r Inherit would be a material throne or seat of the kingdom. Receive as heirs the kingthe King of Zion. It expresses the dom, or be received there as the sons idea that he will come as a king and of God. Christians are often called udge to assemble his subjects before heirs of God. Rom. viii. 17. Gal. iv. him, and to appoint them their re- 6, 7. Heb. i. 14. 1 John iii. 2. IT Prewards. pared for you, &c. That is, designed 32. And before him, &c. At his for you, or appointed for you. The coming to judgment the world will be phrase, from the foundation of the world, burned up and destroyed. 2 Peter iii. is used to denote that this was appoint10, 12. Rev. xx. 11. The dead in ed for them in the beginning; that God Christ-i. e., all tiue Christians-shall has no new plan; that the rewards oe first raised up from their graves. which he will now confer on them he I Thess. iv. 16. The living shall be always intended to confer. Christ says changed-i. e.,,hall be made like the to the righteous that the kingdom was slorified bodies of those that are raised prepared for them. Of course God from the dead. 1 Cor. xv. 52-54. 1 meant to confer it on them. They were Thess. iv. 17. All the wicked shall rise individuals; and it follows that he inand come forth to judgment. John v. tended to bestow his salvation on them 28, 29. Dan. xii. 2. Matt. xiii. 41, 42. as individuals. Accordingly the salvaRev. xx. 13. Then shall the world be tion of his people is uniformly repre. judged, the righteous saved, and the sented as the result of the free gift of wicked punished. ~ And he shall sepa- God, according to his own pleasure, rate, &c. Shall determine respecting bestowed on individuals, and by a plan their character, and shall appoint them which is eternal. Rom. viii. 29, 30. their doom accordingly. Eph. i. 4, 5, 11, 12. 2 Thess. 11, 13. 33. Shall set the sheep, &c. By the 1 Peter i. 2. John vi. 37. This is right sheeA are denoted, here, the righteous. and consistent with justice; for, 1st. The name is given to them because the All men are by nature equally unde. sheep is an emblem of innocence and serving. 2d. Bestowing favors on one oarmlessness. See John x. 7, 14, 15, does not do injustice to another, where 4, D. 33.. CHAPTER XXV. 2~W 35 For i I was an hungered, and 38 When saw we thee a stranger, ye gave me meat: I was thirsty, and and took thee in or naked, and ye gave me drink: I was a stranger, clothed thee? and ye took me in: 39 Or when saw we thee sick, 36 Naked, c and ye clothed me: or in prison, and came unto thee?! was sick, and ye visited d me: I 40 And the King shall answer was in prison, 8 and ye came unto and say unto them, Verily I say unto me. you, Inasmuch f as ye have done it 37 Then shall the righteous an- unto one of the least of these my swer him, saying, Lord, when saw brethren, ye have done it unto me. we thee an hungered, and fed thee? 41 Then shall he say also unto or thiisty, and gave thee drink 1 them on the left hand, Depart from a Is.58.7. Eze.18.7. b i Pe.4.9. 3 Jno.5.f Pr.19.17. Mar.9.41. He.6.10. g Lu. cJa.2.15,16. dJa.1.27. e2Ti.1.16. He.13.2. 13.27. neither deserves favor. Pardoning one traveller; in our language, one un criminal is not injuring another. Be- known to us. To receive such to the stowing great talents on Locke, New- rites of hospitality was, m eastern ton, or Paul, did not injure me. 3d. If countries, where there were few or no it is right for God to give eternal life to public houses, a great virtue. See Gen. his people, or to admit them to heaven, xviii. 1-8; Heb. xiii. 2. ~ Took me in. it was right to determine to do it, which Into your house. Received me kindly. is but another way of saying that God ~ Naked. Poorly clothed. Among the resolved from all eternity to do right. Jews they were called naked who were Those who perish choose the paths clad in poor raiment, or they who had which lead to death, and will not be on only the tunic or inner garment, saved by the merits of Jesus. No without any outer garment. See Note, blame can be charged on God if he Matt. v. 40; also Acts xix. 16; Mark does not save them against their will. xiv. 51, 52; Job xxii. 6; Isa. lviii. 7. John v. 40. Mark xvi. 15, 16. 37-39. Then shall the righteous, &c 35, 36. I was an hungered. The union This answer is indicative of humilitybetween Christ and his people is the a deep sense of their being unworthy most tender and endearing of all con- such commendation. They will feel that nexiona. It is represented by the closet their poor acts of kindness have come so inions of which we have knowledge. far short of what they should have been, Tohn xv. 4, 5, 6. Eph. v. 23-32. 1 that they have no claim to praise or reCor. vi. 15. This is a union, not physi- ward. It is not, however, to be supcal, but moral; a union of feelings, in- posed that in the day of judgment this terests, plans, destiny; or, in other will be actually said by the righteous, words, he and his people have similar but that this would be a proper expresfeelings, love the same objects, share sion of their feelings. the same trials, and inherit the same 40. One ofthe least of these. One of blessedness. John xiv. 19. Rev. iii. the obscurest, least known, poorest, and 5, 21. Rom. viii. 17. Hence he con- most despised and afflicted. IM My bre. siders favors shown to his people as thren. Either those who are Christians, shown to himself, and will reward them whom he condescends to call brethren; accordingly. Matt. x. 40, 42. They or those who are afflicted, poor, and show attachment to him, and love to his persecuted, who are his brethren and cause. By showing kindness to the companions in suffering; and who Piufpoor, and needy, and sick, they show fer as he did on earth. See Heb. ii. Ul: that they possess his spirit-for he did Matt. xii. 50. How great is the conde it when on earth; they evince attach- scension and kindness of the Judge of ment to him, for he was poor and the world, thus to reward our actions, needy; and they show that they have and to consider what we have done to,ha proper spirit to fit them for heaven. the poor as done to him! I John iii. 14, 17. James ii. 1-5. 41. On the left hand. The wicked. Mark ix. 41. ~ Was a stranger. The!I Ye cursed. That is, ye Mho are de Aord stranger means a foreigner, or I voted to destruction, whose characters 25 t90 MATTHEW. [A 1D. 3j me, ye cursed, into a everlasting fire, me not: sick, and in prison, and ye' prepared for the devil and his an- visited me not. gels: 44 Then shall they also answer 42 For I was an hungered, and him, saying, Lord, when saw we ye gave me no meat: I was thirsty, thee an hungered, or athirst, or a and ye gave me no drink: stranger, or naked, or sick, or in pri 43 I was a stranger, and ye took son, and did not minister unto thee? re not in: naked, and ye clothed 45 Then shall he answer them, ac.13.40,42. Re.l4.11. bJude6. Re.20.10. deserve everlasting punishment, and concentration of all earthly woes, all who are about to enter into it. To curse that makes man miserable here, poured is the opposite of to bless. It implies a upon the naked body and spirit of the negation of all the blessings of heaven, wicked in hell, for ever and ever. ~ Preand a positive infliction of eternal suffer- paredfor the devil. The devil is the ings. T Everlasting fire. Fire, here, is prince of evil spirits. This place of pun used to denote punishment. The image ishment was fitted for him when he re is employed to express extreme suffer- belled against God.*Jude 6. Rev. xii. ing, as a death by burning is one of the 8, 9. ~ His angels. His messengers, most horrible that can be conceived. his servants, or those angels that he The image was taken probably, from drew off from heaven by his rebellion the fires burning in the valley of Hin- and Whom he has employed as his mesnom. See Note, Matt. v. 22. It has sengers to do evil. The word may exbeen asked whether the wicked will be tend also to all his followers-fallen burned in literal fire, and the common angels or men. There is a remarkable impression has been that they will be. difference between the manner in which Respecting that, however, it is to be the righteous shall be addressed, and observed: 1st. That the main truth in- the wicked. Christ will say to the one tended to be taught refers not to the that the kingdom was prepared for them; manner of suffering, but to the certainty to the other, that the fire was not preand intensity of it. 2d. That the design, pared for them, but for another race of therefore, was to present an image of beings. They will inherit it because terrific and appalling suffering-an im- they have the same character as the deage well represented by fire. 3d. That vil, and therefore are fitted to the same this image was well known to the Jews place -not because it was originally (Isa. lxvi. 24), and therefore expressed fittedfor them. the idea in a very strong manner. 4th. 45. Inasmuch as ye did it not, &c. That all the truth that Christ intended By not doing good to the followers of to convey appears to be expressed in the Christ, they showed that they had no certainty, intensity, and eternity, of fu- real love to him. By not doing good to ture torment. 5th. That there is no the poor and needy, to the stranger and distinct affirmation respecting the mode the prisoner, they show that they have of that punishment, where the mode was not his spirt, and are not like him, and the subject of discourse. 6th. That to are unfit for his kingdom. Let it be as it is'a subject of comparatively little observed, here, that the public ground consequence what will be the mode of of their condemnation is the neglect of punishment. The fact that the wicked duty, or because they did it not. We are will be eternally punished, cursed of not to suppose that they will not also be God, should awe every spirit, and lead condemned for their open and positive every man to secure his salvation. As, sins. See Rom. ii. 9; Eph. v. 5; Coll. however, the body will be raised, it is iii. 5, 6; 1 Cor. vi. 9, 10; Rev. xxi. 8; not unreasonable to suppose that a mode Ps. ix. 17. But their neglect of charity of punishment will be adopted suited to or of doing good to him and his people, the body, perhaps bearing some analogy may be the public reason of condemning to suffering here, in its various forms them: 1st. Because he wished to give of flames, and racks, and cold, and pre-eminence to those virtues, to excite heat, and war, and disease, and ungra- his followers to do them. 2d. Mec ified desire, and remorse-perhaps the should be punished for neg7Lt us wolJ A. D. 33.] CHAPTER XXV. 291 saying, Verily I say unto you, In- 46 And b these shall go away into asmuch a as ye did it not to one of everlasting punishment: but the the least of these, ye did it not to me. righteous into life eternal. a Zec.2.8. Ac.9.5. b Da.12.2 Jno.5.29 as positive sin. Sin is a violation of wicked would suffer. It has been con the law, or refus'ing to do what God tended that the sufferings of the wicked commands. 3d. Nothing better shows would not be eternal, or without end. It the true state of the heart than those is not the purpose of these Notes to enduties, and the true character can be ter into debates of that kind farther than as well tested by them as by open to fix the meaning of words. In regard crimes. to the meaning of the word everlast. If it be asked how the heathen who ingin this place, it is to be observed: 1st. never heard of the name of Christ can That the literal meaning of the word ex be justly condemned in this manner, it presses absolute eternity-always being. may be answered; 1st. That Christ ac- Matt. xviii. 8; xix. 16 Mark iii. 29. knowledges all the poor, and needy, Rom. ii. 7. Heb. v. 9. 2d. That the and strangers of every land, as his obvious, plain interpretation of the word brethren. See v. 40. 2d. That by ne- demands this signification. 3d. That glecting the duties of charity they show admitting that it was the Saviour's dethat they have not his spirit —are not sign ever to teach this doctrine, this like him. 3d. That these duties are would be the very word to express it; clearly made known by conscience, and and if this does not teach it, it could not the light of nature, as well as by reve- be taught. 4th. That it is not taught in lation; and men may therefore be con- any plainer manner in any confession of demned for the neglect of them. 4th. faith on the globe; and if this may be That they are not condemned for not explained away, all those may be. 5th. believing'in Christ, of whom they have That our Saviour knew that this would not heard, but for a wrong spirit, ne- be so understood by nine-tenths of the glect of duty, open crime; for being world; and if he did not mean to teach unlike Christ, and therefore unfit for it, he has knowingly led them into error. heaven. If One of the least of these. and his honesty cannot be vindicated. These on my right hand. My breth- 6th. That he knew that the doctrine was ren. Those who are saved. calculated to produce fear and terror; 46. And these, &c. These persons. and if he was benevolent, his conduct Many, holding the doctrine of universal cannot be vindicated in exciting unnesalvation, have contended that God cessary fears. 7th. That the word used would punish sin only. Christ says here is the same in the original as that that those on his left hand shall go away used to express the eternal life of the -not sins, but sinners. Besides, sin, righteous; if one can be proved to be as an abstract thing, cannot be punish- limited in duration, the other can by th(b ed. It is nothing but the acts of trans- same arguments. The proof that ti gressors; and to be reached at all, must righteous will be happy for ever, is pr( be reached by punishing the offenders. cisely the same, and no other than that f FT Into everlasting punishment. The wicked will be miserable for ever. Stl original word, here translated punish- That it is confirmed by many other pa ment, means torment, or suffering in- sages of scripture. 2 Thess. 1, 7, 8, I flicted for crime. The noun is used but Luke xvi. 26. Rev. xiv. 11. Ps, is in one other place in the New Testa- 17. Isa. xxxiii. 14. Mark xvi..1 ment. I John iv. 18: " var hath tor- John iii. 36. T Life eternal. Man bh ment,' The verb from which the noun sin has plunged himself into death, tern s derived is twice used. Acts iv. 21. poral, spiritual, eternal. Christ, by 2 Pet. ii. 9. In all these places it de- coming and dying, has abolished death, notes anguish, suffering, punishment. and brought life and immortality to It does not mean simply a state or condi- light. 2 Tim. i. 10. Life is the oppo. tIrr, but absolute, positive suffering; site of death. It denotes, here, free. and if this word does not teach it, no dom from death, and positive holiness word could express the idea that the. and happiness for ever. 2912 MATTHEW. IA. D. 33. CIIAPTER XXVI. 2 Ye a know that after two days A NI) it rame to pass, when Jesus is the feast of the passover, and the had finished all these sayings, Son of man is betrayed to be nra ne said unto his disciples, cified. a Mar.14.1,&c. Lu.22.1,&c. Jno.13.1,&c. CHAPTER XXVI. was observed with the loins girt about. 1-16. See also Mark xiv. 1 —11; with sandals on their feet, and with all Luke xxii. 1-6; John xii. 1-7. the preparations for an immediate jour. 2. After two days is thefeast of the ney. This in Egypt was significant of passover. See Note, Matt. xii. 1-8. the haste with which they were about The festival of the passover was cele- to depart from the land of bondage. orated to preserve among the Jews the The custom was afterwards retained. memory of their liberation from Egyp- The order of the celebration of this tian servitude, and of the safety of their feast was as follows: The ceremony first-born in that night when the first- commenced with drinking a cup of wine born of the Egyptians perished. Ex. xii. mingled with water, after having given The name passover was given to the thanks to God for it. This was the least because the Lord passed over the first cup. Then followed the washing houses of the Israelites without slaying of hands, with another short form of,heir first-born, while the Egyptians thanksgiving to God. The table was v'elo cut off. Ex. xii. 13. It was cele- then supplied with the provisions, viz., t-ated seven days, viz., from the 15th the bitter salad, the unleavened bread, to the 21st of the month ABIB, or NISAN the lamb, and a thick sauce composed tApril). Ex. xii. 15-20; xxiii. 15. Du- of dates, figs, raisins, vinegar, &e ring all this period the people ate un- They then took a small quantity of sa leavened bread, and hence the festival lad, with another thanksgiving, and att was sometimes called the feast of un- it. After which, all the dishes were eavened bread. Ex. xii. 18. Lev. xxiii. removed from the table, and a second 6. On the evening of the fourteenth cup of wine set before each guest as at day, all the leaven or yeast in the fami- first. The dishes were removed, it is ly was removed with great care, as it is said, to excite the curiosity of children, to the present time-a circumstance to and to lead them to make inquiry into which the apostle alludes in 1 Cor. v. the cause of this observance. See Ex. 7. On the 10th day of the month the xii. 26, 27. The leading person at the mster of a family separated a lamb or feast then began and rehearsed the hisa goat of a year old from the flock (Ex. tory of the servitude of the Jews in xii. 1-6), which he slew on the 14th Egypt, the manner of their deliverance, day before the altar. Deut. xvi. 2,-5, 6. and the reason of instituting the passThe lamb was commonly slain at about over. The dishes were then returned 3 o'clock, P. M. The blood of the to the table, and he said, " This is the paschal lamb was in Egypt sprinkled on passover which we eat, because that the the doer-posts of the houses; after- Lord passed over the houses of ourfawards it was poured by the priests at thers in Egypt;" and then holding up the foot of the altar. Ex. xii. 7. The the salad and the unleavened bread, he lamb thus slain was roasted whole, stated the design, viz: that the one rewith two spits thrust through it -one presented the bitterness of the Egyptian.engthwise, and one transversely - bondage, and the other the suddenness crossing each other near the fore legs; of their deliverance. This done, he so that the animal was, in a manner, repeated the 113th and 114th psalms, crucified. Not a bone of it might be offered a short prayer, and all the combroken — a circumstance strongly re- pany drank the wine that had been presenting the sufferings of our Lord standing some time before them. This Jesus, the passover slain for us. John was the second cup. The hands were xix. 36. 1 Cor. v. 7. Thus roasted, the then again washed, and the meal then lamb was served up with wild and bit- eaten, with the usual forms and soter herbs. Nvt fewer than ten, nor lemnities. After which they washed more than twenty persons, were admit- the hands again, and then drank anted to these sacred feasts. At first it other cup of wine, called the cup of A. D. 33.] CHAPTER XXVI.', 3 Then assembled together the take Jesus by subtilty, and kill chief priests, and the scribes, and him. the elders of the people, unto the 5 But they said, Not on the feast palace of the high priest, who was day, lest there be an uproar among called Caiaphas, the people. 4 And consulted that they might 6 Now when Jesus was in Beth a Ps.2.2. blessing, because the leader was accus- ander king of Syria, conferred tht tomed in a particular manner, over that office on JONATHAN (1 Macc. x. 18cup, to offer thanks to God for his 20), whose brother Simon was after. goodness. This is the cup which our wards created by the Jews both prince Saviour is supposed to have taken when and high priest. 1 Macc. xiv. 35-47. he instituted the Lord's supper, called His posterity, who at the same time by Paul the cup of blessing. 1 Cor. x. sustained the office of kings, occupied 16. There was still another cup, which the station of high priest till the time was drunk when they were about to of Herod, who changed the incumbents separate, called the Hallel, because in of the office at pleasure; a liberty which connexion with it they were accustom- the Romans ever afterwards exercised ed to repeat the lesser Hallel, or the without any restraint. The office was 115th, 116th, 117th, 118th psalms. In never more fluctuating than in the time accordance with this, our Saviour and of our Saviour. Hence it is said that his disciples sang a hymn, as they were Caiaphas was high priest for that year. about to go to the mount of Olives. John xi. 51. Persons who had been Ver. 30. It is probable that our Sa- high priests, and had been removed viour complied with these rites accord- from office, still retained the name.,ng to the custom of the Jews. While Hence more than one high priest is doing it, he signified that the typical re- sometimes mentioned, though strictly ference of the passover was about to there was but one who held the office. be accomplished, and he instituted in 4. By subtilty. By guile, deceit, or place of it the supper-the communion in some secret manner, so that the peo -and of course the obligation to keep ple would not know it. Jesus was rethe passover then ceased. ~ The Son of garded by the people as a distinguished man is betrayed. Will be betrayed. He prophet, and by most of them probably did not mean to say that they then knew as the Messiah; and the sanhedrim did that he would be betrayed, for it does not dare to take him away openly, lest not appear that they had been informed the people should rise and rescue him. of the precise time. But they knew They were probably aware that he had that the passover was at hand, and he gone out to Bethany, or to some of the then informed them that he would be places adjacent to the city; and as he betrayed. 1 To be crucified. To be passed his nights there, and not in the put to death on the cross. See Note on city, there was need of guile to ascerMatt. xxvii. 35. tain the place where he remained, and 3. Then assembled, &c. This was a to take him. smeeting of the great council or sanhe- 5. Not on thefeast-day. Not during drim. Note, Matt. v. 22. T The palace. the feast. The feast lasted seven days. The original word properly denotes the A vast multitude attended from all parts hall or large area in the centre of the of Judea. Jerusalem is said to have dwelling, called the court. See Note, contained at such times three millions Matt. ix. 1-8. It may be understood, of people. Amidst such a multitude nowever, as referring to the palace it- there were frequent tumults and sediself. r The high priest. Holding the tions: and the sanhedrim was justly office that was first conferred on Aaron. apprehensive there would be now, if in Ex. xxviii. The office was at first he- open day, and in the temple, they tool reditary, descending on the oldest son. away a teacher so popular as Jesus Numb. iii. 10. Antiochus Epiphanes and put him to death. They therefore (B. C. 160), when he had possession of sought how they might do it secretly, Judea, sold the office to the highest ard by guile. bidder. In the year 152 B. C., Alex- 6. In Bethany See N )te, ch xi. 1. 25 * 294 MATTHEW. [A.D. 33. any, in the houis of Simon the precious ointment, and poured it on.epei, his head, as he.sat at meat.. 7 There a came unto him a wo- 8 But when his disciples saw it, man havingan alabaster box of very they had indignation, saying, To what purpose is this waste! a Jno.11.,2. 12.3. f Simon the leper. Simon who had been particularly for an agreeable smell. Sec a leper. ~ Leper. See Note, Matt. viii. Cant. i. 12. The ancients were much I. It was unlawful to eat with persons in the habit of anointing or perfuming that had the leprosy: and it is more their bodies, and the nard was esteemed than probable, therefore that this Si. one of the most precious peruames. mon had been healed -perhaps by our John says there was a pound of this Lord himself. John (xii. 1) says that (xii. 3). The pound in use among them this was the house where Lazarus was, was the Roman, of twelve ounces, anwho had been raised from the dead. swering to our Troy weight. That Probably Lazarus was a relative of Si- there was a large quantity is farther mon's, and was living with him. He evident from the fact that Judas says farther says that they made Jesus a it might have been sold for three hunsupper, and that Martha served. John dred pence ($40), and that the house says that this was six days before the was filled with the odor of the ointment. passover. From the order in which (John). And poured it on his head. Matthew and Mark mention it, it would They were accustomed chiefly to anoint have been supposed that it was but two the head, or hair. John says (xii. 3) iays before the passover, and after the that she poured it on the feet of Jesus, cleansing of the temple. But it is to and wiped them with her hair. There be observed, 1st. That Matthew and is, however, no contradiction. She proMark often neglect the exact order of bably poured it both on his head and his the events that they record. 2d. That feet. Matthew and Mark having rethey do not affirm at what time this was. corded the former, John, who wrote his They leave'it indefinite, saying that gospel in part to record events' omitted while Jesus was in Bethany he was by them, relates that the ointment was anointed by Mary. 3d. That Matthew also poured on the feet of the Saviour. introduced it here for the purpose of -To pour ointment on the head was comgiving a connected account of the con- mon. To pour it on the feet was an duct of Judas. Judas murmured at the act of distinguished humility and attachwaste of the ointment (John xii. 4); and ment to the Saviour, and therefore deone of the effects of his indignation, it served to be particularly recorded. IT As seems, was to betray his Lord. he sat at meat. That is, at supper. In 7. There came to him a woman. This the original, as he reclined at supper. woman was 2hary, the sister of Laza- The ancients did not sit at their meals, rus and Martha. John xii. 3. IT Hav- but reclined at length on couches. See ing an alabaster box. The alabaster is Note, Matt. xxiii. 6. She came up, a species of marble, distinguished for therefore, behind him, as he lay reclined being light, and of a beautiful white co- at the table; and bending down over lor, almost transparent. It was much the couch, poured the ointment on his used by the ancients for the purpose of head and his feet; and probably kneelpreserving various kinds of ointment in. ing at his feet, wiped them with her ~ Of very precious ointment. That is, hair. of ointmert of much value; that was 8. They had indignation. John says rare, and difficult to be obtained. Mark that Judas expressed indignation. Pro(xiv. 3) and John (xii. 3) say that it was bably some of the others felt indignaointment of spikenard. In the original tion, but Judas only gave vent to his it is Nard. It was procured from an feelings. The reason why Judas was herb growing in the Indies, chiefly ob- indignant was that he had the bag (John tained from the root —though some- xii. 6), i. e. the purse, or repository of times also from the bark. It was liquid, articles given to the disciples and to the so as easily to flow when the box or Saviour. He was a thief; and was in phial was open, and was distinguished the habit, it seems, of taking out and A.D. 33.1 CHAPTER XXV1. 295 9 For this oi-tmert might have 11 For c ye have the poor al. been sold for much, and given to ways with you; butb me ye have the poor. not always. 10 When Jesus understood it, he 12 For in that she hath poured said unto them, Why trouble ye the this ointment on my body. she did woman? for she hath wrought a it for my burial. good work upon me. 13 Verily I say unto you, Where a De.15.11. b Jno.14.19. 17.11. putting to his own use what was put in will be found to be the only way is for them in common. The leading trait which it was right for them to dispose of Judas' character was avarice; and of that property, and will be found not no opportunity was suffered to pass to have been in vain. without attempting, by base and wicked 10. Trouble ye the woman. That is means, to make money. In his exam- disturb her mind by insinuations, as i) ple, an avaricious man may learn the she had done wrong. ~ A good work true nature and the effect of that gro- on me. She has done it with a mind veiling and wicked passion. It led him grateful, and full of love to me. The to commit the enormous crime of be- work was good, also, as it was prepara traying his Lord to death; and it will tive to his death. Ver. 12. always lead its possessor to guilt. No 11. For ye have the poor, &c. Mark small part of the sins of the men of the adds, " Whensoever ye will, ye may world can be traced to avarice; and do them good." It was right that they many and many a time since the days should regard the poor. It was a plain of Judas has the Lord Jesus been be- precept of religion (see Ps. xli. 1; Prov. trayed among his professed friends by xiv. 21, xxix. 7; Gal. ii. 10), and our the same base propensity. ~ In this Saviour would not prohibit it, but do all waste. This loss or destruction of pro- that was possible to excite his followers perty. They could see no use in it, and to the duty. But every duty should be they therefore supposed it was lost. done in its place, and the duty then in9. Sold for much. Mark and John cumbent was that which Mary had pergay for three hundred pence; that is, formed. They would afterwards have aor about $40. This, to them, was a abundant occasion to show their regard large sum. Mark says, they murmured for the poor. IT lie ye have xiot always. against her. There was also an implied He alludes, here, to his dying, and his murmuring against the Saviour for suf- going away to heaven. He would be fering it to be done. The murmuring their friend and their Saviour, but he was, however, without cause. It was would not be bodily present with them the property of Mary. She had a right always, so that they could show kindto dispose of it as she pleased, answer- ness in this way to him. able not to them, but to God. They had 12. She did it for my burial. It is no right over it, and no cause of com- not to be supposed that Mary underplaint if it had been wasted. So Chris- stood clearly that he was then about to tians now are at liberty to dispose of die, for the apostles, it seems, did no. their property as they please, either in fully comprehend it, or that she inte.ddistributing the Bible, in supporting the ed it for his burial; but she had done gospl, in sending it to Heathen nations, it as an act of kindness and love, to or in aiding the poor. The world, like show her regard for her Lord. He said Tudas, esteems it to be wasted. Like that it was a proper preparateio for his Judas, they are indignant. They say burial. Anciently, bodies were anoint. it might be disposed of in a better way. ed and embalmed ior the purpose of the Yet, like Judas, they are interfering in sepulchre. Jesus said that this was ihat which concerns them not. Like really a preparation for that burial, a other men, Christians have a right to fitting him in a proper manner for the dispose of their property as they please, tomb. answerable only to God, And though 13. A memorial. Any thing to proan avaricious world esteems it to be duce remembrance. This should be told waste, yet if their Lord commands it, it to her honor and credit. as a memorial Ot MIATTHEW. [A, D. 33 soever this gospel shall be preached will ye give me, and I will deliver in the whole world, there shall also him unto you l And they * covethis, that this woman hath done, be nanted with him for thirty pieces of told for a memorial of her. silver. 14 Then one aof the twelve, call- 16 And from that time he sought ed Judas Iscariot, went unto the opportunity to betray him. hhief priests, 17 Now the first day of the feas 15 And said unto them, What of unleavened bread, the disciples a.10.4. b Zec.1l.12 13. c.27.3. c Ex.12.6,18. o her piety and self-denial; and it is See Ex. xxi. 32. And it is not unlikely right tnat the good deeds of the pious that this sum was fixed on by them to should be recorded and had in recollec- show their contempt of Jesus, and that tion, they regarded him as of little value. 14. Then one of the twelve, &c. Luke There is no doubt, also, that they unsays that Satan entered into Judas. derstood that such was the anxiety of That is, Satan tempted or instigated him Judas to obtain money, that he would to do it. Probably he tempted Judas betray his Lord for any sum. The by appealing to his avarice, his ruling money usually denoted by pieces of passion, and by suggesting that now silver, when the precise sum is not was a favorable opportunity to make mentioned, is a shekel-a silver Jewish money rapidly, by selling his Lord. coin, amounting to about fifty cents. Judas Iscariot. See Note, Matt. x. The whole sum, therefore, for which 1. ~ Unto the chiefpriests. The high Judas committed this crime, was $15. pr est, and those who had been high 16. Sought opportunity to betray him. pr.ests. The ruling men of the sal- Luke adds, "in the absence of the mulhedrim. Luke adds that he went also titude." This was the chief difficulty, to the captains. (xxii. 4.) It was ne- to deliver him into the hands of the cessary, on account of the great wealth priests so as not to have it known by deposited there, and its great sacred- the people, or so as not to'excite tumult. ness, to guard the temple by night. The opportunity which he sought, Accordingly men were stationed around therefore, was one in which the multiit, whose leaders or commanders were.tude would not see him, or could not called captains. Acts iv. 1. These rescue the Saviour. ~ To betray him. men were commonly of the tribe of the The word means to deliver into the Levites, were closely connected with hands of an enemy by treachery or the priests, were men of influence, and breach of trust; to do it while friendJudas went to them, therefore, as well ship or faithfulness is professed. All as to the priests, to offer himself as a this took place in the case of Judas. traitor. Probably his object was to get But the word in the original does not as much money as possible, and he necessarily imply this. It means simply might therefore have attempted to make to deliver up, or to give into their hands. a bargain with several of them apart He sought opportunity how he might de. from each other. liver him up to them, agreeably to the 15. And they covenanted with him. contract. Made a bargain with him. Agreed to 17-19. See also Mark xiv. 12-16 give him. Mark says they prohitsed to Luke xxii. 7-13. give him money. They did not pay it 17. The first day, &c. The feast to him then, lest he should deceive them. continued eight days, including the day.When the deed was done, and before on which the paschal lamb was killed 6he was made sensible of its guilt, they and eaten. Ex. xii. 15. That was the paid him. See Matt. xxvii. 3; Acts i. fourteenth day of the month Abib, an 18. ~ Thirty pieces of silver. Mark swering to parts of our March and April. and Luke do not mention the sum. ~ Of unleavened bread. Called so beThey say that they promised him money cause, during those eight days, no bread -in the original, silver. In Matthew, made with yeast orleaven vas allowed in the original, it is thirty silvers, or sil- to be eaten. Luke says, " in which verlings. This was the price ofaslave the passovermust be killed." That is. A. ). 33.J CHAPTER XXVI. 297 came to Jesus, saying unto him, 18 And he said, Go into the city Where wilt thou that we prepare to such a man, and say unto him, for thee to eat the passover 1 The Master saitli, My time is al ti which the paschal lamb, or the lamb one which he directed them to give him eaten on the occasion, must be killed. See Matt. xxiii. 8, 10. It means literThe word in the original, translated ally the teacher, as opposed to the dispassover, commonly means, not the ciple, or learner; not the master, as freot itself, but the lamb that was killed opposed to the servant or slave. The *tn the occasion. See Ex. xii. 43; Numb. fact that they used this name as if the i.. 11; John xviii. 28; 1 Cor. v. 7; man would know whom they meant, where Christ, our passover, is said to and the fact that he understood them be slain for us; i. e. our paschal lamb, and made no inquiries about him, shows so called on account of his innocence, that he was acquainted with Jesus, and and his being offered as a victim, or was probably himself a disciple. ~ TlIy sacrifice, for our sins. time is at hand. That is, is near. By 18. Go into the city to such a man. his time here may be meant, either his That is, Jerusalem, called the city, by time to eat the passover, or the time ot way of eminence. Luke says that the his death. It has bes-i supposed by disciples whom he sent were Peter and many that Jesus, in accordance with a John. The man to whom they were to part of the Jews who rejected tradi. go it seems he did not mention by name, tions, anticipated the usual observance but he told them that when they came of the passover, or kept it one day into the city, a man would meet them sooner. The Pharisees had devised bearing a pitcher of water. See Mark many forms of ascertaining when the and Luke. Him they were to follow, month commenced. They placed wit and in the house which he entered they nesses around the heights of' the temr would find a room prep'ared. The name ple to observe the first appearance ol of the man was not mentioned. The the new moon; they examined.ae house in which they were to keep the witnesses with much fornality, and passover was not mentioned. The rea- endeavored also to obtain the exact time son of this probably was, that Christ by astronomical calculations. Other, was desirous of concealing from Judas held that the month properly cor the place where they would keep the menced when the moon was visible. passover. He was acquainted with the Thus it is'said a difference arose bedesign of Judas to betray him. He tween them about the time of the passknew that if Judas was acquainted with over, and that Jesus kept it one day the place beforehand, he could easily sooner than most of the people. The give information to the chief priests, foundation of the opinion that Jesus and it would give them a favorable anticipated the usual time of keeping opportunity to surprise them, and ap- the passover, is the following: 1st. In prehend him without making a tumult. John xviii. 28, it is said that on the day Though it was certain that he would on which our Lord was crucified, and not be delivered up before the time ap- of course the day after he had eaten pointed by the Father, yet it was pro- the passover, the chief priests would per to use th means to prevent it. There not go into the judgment-hall, lest they can be but little doubt that Jesus was should be defiled, but that they might acquainted with this man, and that he eat the passover, evidently meaning that was a disciple. The direction which he it was to be eaten that day. 2d. In gave his disciples most clearly proves John xix. 14, the day on which he was that he was omniscient. Amidst so crucified is called the preparation of the great a multitude going at that time into passover, that is, the day on which it the city, it was impossible to know that was prepared to be eaten in the eveno particular man would be met-a man ing. 3d. In John xix. 31, the day in bearing a pitcher of water-unless Je- which our Lord lay in the grave was sus had all knowledge, and was there- called the great day of the sabbath, fore divire. ~ The Mlaster saith. This "a high day." That is, the day aftel was the na',e by which Jesus was pro- the passover was killed, the sabbath bably known among the disciples, and occurring on the first dey of the fesnl 298 MATTHEW. [A. D. 33 nand; [ will keep the passover at 21 And as they did eat, he said, thy house with my disciples. Verily I say unto you, that one of 19 And the disciples did as Jesus you shall betray me. had appointed them; and they made 22 And they were exceeding sor ready the passover. rowful, and began every one of them 20 Now when the even was to say unto him, Lord, is it I come, he sat down with the twelve. properly, and therefore a day of pecu- three o'clock P. M. and nine in the liar solemnity. Yet our Saviour had evening. The Jews reckoned two evepartaken of it two days before, and nings, one from three o'clock P. M. to therefore the day before the body of the sunset, the other from sunset to the people. If this opinion be true, then close of the first watch in the night, or;he phrase "my time is at hand," means nine o'clock. The paschal supper was my time for keeping the passover is near. commonly eaten after the setting of the Whether the opinion be true or not, sun, and often in the night. Ex. xii. 8. there may be a reference also to his ~ He sat down. At first the supper was death. This was probably a disciple of eaten standing, with their loins girded his, though perhaps a secret one. Jesus and their staff in their hand, denoting might purpose to keep the passover at the haste with which they were about his house, that he might inform him to flee from Egypt. Afterwards, howmore particularly respecting his death, ever, they introduced the practice, it and prepare him for it. He sent there- seems, of partaking of this as they did fore to him, and said, "I will keep the of their ordinary meals. The original passover at thy house." word is, he reclined; i. e., he placed Mark and Luke add, that he would himself on the couch in a reclining posshow them " a large upper room, fur- ture, in the usual manner in which they nished and prepared." Ancient writers partook of their meals. Note, Matt. remark that at the time of the great xxiii. 6. While reclining there at the feasts, the houses in Jerusalem were supper,th discipleshad adisputewhich all open to receive guests; that the should be the greatest. See Notes on houses were in a manner common to Luke xxii. 24-30. At this time also, the people of Judea; and there is no before the institution of the Lord's sup doubt, therefore, that the master of a per, Jesus washed the feet of his dishouse would have it ready on such oc- ciples, to teach them humility. See casions for company. It is possible also Notes on.Tohn xiii. 1-20. that there might have been an agree- 21-24. As they did eat, &c. The ment between this man and our Lord, account contained in these verses is that he would prepare his house for'also recorded in Mark xiv. 18-21, him, though this was unknown to the Luke xxii. 21-23, John xiii. 21, 22. disciples. The word rendered furnish- John says, that before Jesus declared ed means literally spread; that is, spread that one of them should betray him, with carpets, and with couches, on which he was troubled in spirit, and testified. to recline at the table, after the manner That is, he felt deeply the greatness of of the East. See Note, Matt. xxiiii. 6. the crime that Judas was about to com. 19. They made ready the passover. mit, and anticipated with much feeling That is, they procured a paschal lamb, the sufferings that he was to endure. multitudes of which were kept for sale'T He testified. He bore witness, or in the temple; they procured it to be he declared. killed and flayed by the priests, and the 22. They were exceeding sorrowful. blood to be poured at the altar; they John says, thev looked on one another, roasted the lamb, and prepared the bit- lile men in anxiety, conscious each ter herbs, the sauce, and the unleaven. one, except Judas, of no such intened bread. This was done, it seems, tion, and each one beginning to exwhile our Lord was absent, by the two amine himself, to find whether he was disciples. the person intended. This showed. their 20. When the even was come. The innocence, and their attachment to Je" iamb was killed between the evenings, sus. It showed how sensitive they were Ex. xii. 6 (Hebrew); that is, between to the least suspicion of the kind It 1) 33.' CHAPTER XXVI. 299 23 And he answered and said, 24 The Son of man goeth as it is M He that dippeth his hand with me written b of him: but woe unto that ir thedish, the same shall betray me. man by whom the Son of man is a Ps.41.9. 55.12-15 b Ps.22. Is.53. showed that they were willing to know viii. 20. IT Goeth. Dies, or will die. themselves; thus evincing the spirit of The Hebrews often spoke in this manthe true Christian. Judas only was ner of death. Ps. xxxix. 13. Gen. xv. silent, and was the last to make the 2. ~ As it is written of him. That is, inquiry, and that after he had been as it is written or prophesied of him in plainly indicated. Ver. 25. Thus show- the Old Testament. Compare Ps. xli. ing, 1st, that guilt is slow to suspect 9, with John xiii. 18. See also Dan. itself; 2d, that it shrinks from the ix. 26, 27. Isa. liii. 4-9. Luke (xxii. light; 3d, that it was his purpose to 22) says, as it was determined. In the conceal his intention; and, 4th, that Greek, as it was marked out by a bounnothing but the consciousness that his dary; that is, in the divine purpose. It Lord knew it could induce him to make was the previous intention of God to inquiry. The guilty would, if possible, give him up to die for sin, or it could always conceal their crimes. The in- not have been certainly predicted. It nocent are ready to suspect that they is also declared to have been by his demay have done wrong. Their feelings terminate counsel and foreknowledge. are tender, and they inquire with so- Acts ii. 23. ~ Wo unto that man, &c. licitude whether there may not be The crime is great and awful, and he something in their bosoms unknown to will be punished accordingly. He states themselves, that may be a departure the greatness of his misery in the phrase from right feeling. following. TT It had been godd, &c. 23. He that dippeth his hand with me That is, it would have been better for in the dish. The Jews, at the obser- him if he had not been born; or it vance of this ordinance, used a bitter would be better now for him if he was sauce, made of bunches of raisins, to be as if he had not been born, or it mixed with vinegar and other season- he was annihilated. This was a proing of the like kind, which they said verbial mode of speaking among the represented the clay which their fathers Jews in frequent use. In relation to were compelled to use in Egypt, in Judas, it proves the following things: making brick; thus reminding them 1st, that the crime which he was about of their bitter bondage there. This to commit was exceedingly great; 2d, was probably the dish to which refe- that the misery or punishment due to.t rence is made here. It is not improba- would certainly come upon him; 3d, ble that Judas reclined near to our that he would certainly deserve that Saviour at the feast, and by his saying misery, or it would not be threatened it was one that dipped with him in the or inflicted; and, 4th, that his punishdish, he meant one that was near to ment would be eternal. If there should him, designating him more particularly be any period when the sufferings of than he had done before. John adds Judas should end, and he be restored,xiii. 23-30; see Note on that place) and raised to heaven, the blessings of that a disciple (i. e., John himself) was that happiness without end would infi-'eclining on Jesus' bosom; that Simon nitely overbalance all the sufferings ho Peter beckoned to him to ask Jesus will endure in a limited time; and conmore particularly who it was; that Je- sequently it would not be true that it sus, signified who it was, by giving would be better for him not to have Judas a sop; i.., a piece of bread or been born. Existence to him would meat, dipped in the thick sauce, and be a blessing. It follows that in relathat Judas having received it, went out tion to one wicked man, the sufferings to accomplish his wicked design of be- of hell will be eternal. If of one, then traying him. Judas was not, there- it is equally certain and proper that all fore, present at the institution of the the wicked will perish for ever. Lord's supper. If it be asked how this crime of Judas 24, The Son of man goeth. That is, could be so great, or could be a crime the Messiah; the Christ. Note, Matt. at all. when it was determined beforoe 800 MATTHEW.. A D. 33 betrayed it had been good for that it I He said unto him, Thou hast man if he had not been born. said 25 Then Judas, which betrayed 26 And ~ as they were eating him, answered and said, Master, is Jesus took bread, and 1 blessed it. a 1 Cor.11.23,&c. 1 Many Greek copies have, gave thanks. hand that the Saviour should be betray- nature of the passover; and (4.) thai ed and die in this manner, it may be he might spend, another season with answered: 1st. That the crime was them in the duties of religion, of wor what it was in itself, apart from any ship. Every Christian about to die, determination of God. It was a viola- will also seek opportunities of drawing tion of all the duties he owed to God, specially near to God, and of holding and to the Lord Jesus; awful ingrati- communion with him, and with his peotude, detestable covetousness, and most ple. ~ Jesus took bread. That is, the base treachery. As such it deserved to unleavened bread which they used at be punished. 2d. The previous pur- the celebration of the passover, made pose of God did not force Judas to do into thin cakes, easily broken and disthis. In it he acted freely. He did tributed. ~ And blessed it. Or sought just what his wicked heart prompted a blessing on it; or gave thanks to God him to do. 3d. A previous knowledge for it. The word rendered blessed, not of a thing, or a previous purpose to per- unfrequently means to give thanks. mit a thing, does not alter its nature, Compare Luke ix. 16, and John vi. 11. or cause it to be a different thing from It is also to be remarked, that some what it is. 4th. God, who is the best manuscripts have the word rendered judge of the nature of crime, holds all gave thanks, instead of the one transthat was done in crucifying the Saviour, lated blessed. It appears from the writthough it was by his determinate coun- ings of Philo, and the Rabbins, that the sel and foreknowledge, to be by wicked Jews were never accustomed to eat hands. Acts ii. 23. This punishment without giving thanks to God, and seekof Judas proves also that sinners cannot ing his blessing. This was especially take shelter for their sins in the decrees the case in both the bread and the wine of God, or plead them as an excuse. used at the passover.'T And brake it. God will punish crimes for what they This breaking of the bread represented are in themselves. His own deep and the sufferings of Jesus about to take inscrutable purposes in regard to hu- place-his body broken or wounded frc man actions will not change the nature sin. Hence Paul (1 Cor. xi. 24) adds )f those actions, or screen the sinner " this is my body which is broken fol'om the punishment which he de- you." That is, which is about to be serves. broken for you by death, or wounded, 25. Thou hast said. That is, thou pierced, bruised, to make atonement hast said the truth. It is so. Thou art for your sins. ~ This is my body. This the man. Compare verse 64 of this represents my body. This broken bread chapter with Mark xiv. 62. shows the manner in which my body 26-30. See also Mark xiv. 22-26. will be broken; or this will serve to Luke xxii. 15 —20. 1 Cor. xi. 23-25. call my dying sufferings to your re26. As they were eating. As they membrance. It is not meant thar his were eating the paschal supper, near body would be literally broken as the the close of the meal. Luke adds, that bread was, but that the bread would be he said, just before instituting the sa- a significant emblem or symbol to recramental supper, "with desire, have call to their remembrance his sufferI desired to eat this passover with you ings. It is not improbable that our bfore I suffer." This is a Hebrew Lord pointed to the broken bread, co manner of expression, signifying I laid his hands on it, as if he had said kave greatly desired. He had desired'.Lo, my body! or, Behold my body! " doubtless, (1.) that he might institute that which represents my broken body lme supper, to be a perpetual memorial to you.' This could not be intended tc of him; (2.) that he might strengthen mean,'that that bread was literally his them for their approaching trials; (3.) body. It was not. His body was then.hat he might explain to them the true before them living. Ana there is - A. D. 33.1 CHAPTER XXvi. m1 and brake it, and gave it to the dis- 27 And he took the cup, and ciples, and said, Take, eat; this is gave thanks, and gave it to them, my body. saying, Drink ye all of it: 28 For this is my Llood of the {reattr absurdity than to imagine his thanks. See on ver. 26. ~ Drink ye all'vm.ng body there changed at once to of it. That is,'all of you, disciples, ieath, and tlen the bread to be changed drink of it;' not,'drink all the wine.' iato that dead 1 ody, and all the while 28. For this is my blood. This repreh'e lis,,g body of Jesus was before sents my blood: as the bread did h heln. Yet this is the absurd and im- body. Luke and Paul vary the expres 3asible doctrine of the Roman Catho- sion, adding what Matthew and Mark tics, holding that the bread and wine have omitted. "This cup is the New were literally changed into the body and Testament in my blood." By this cup, b1ood of our Lord. This was a com- he meant the wine in the cup, and not mon mode of speaking among the Jews, the cup itself. Pointing to it, probably, and exactly similar to that used by he said,'this-wine-represents my Moses at the institution of the passover. blood about to be shed.' The phrase, (Ex. xii. 11) "It," i. e., the Lamb, "new testament," should have been' is the Lord's passover." That is, rendered new covenant, referring to the the Lamb and the feast, represent the covenant or compact that God was about Lord's passing over the houses of the to make with men through a RedeemIsraelites. It serves to remind you of er. The old covenant was that which it. It surely cannot be meant that that was made with the Jews by the sprinLamb was the literal passing over their kling of the blood of sacrifices. See houses-a palpable absurdity-but that Ex. xxiv. 8. And Moses took the it represented it. So Paul and Luke blood, and sprinkled it onthe people, an4 say of the bread, "this is my body said, Behold the blood of the covenant broken for you: this do IN REMEM- which the Lord hath made with you, BRANCE of me." This expresses the &c. In allusion to that, Jesus says, whole design of the sacramental bread. this cup is the NEW covenant in my It is to call to remembrance in a vivid blood; that is, ratified, or sealed and manner the dying sufferings of our sanctioned by my blood. Anciently, co Lord. The sacred writers, moreover, venants or contracts were ratified b~ often denote that one thing is represent- slaying an animal; by the shedding of ed by another by using the word is. its blood, imprecating similar vengeance See Matt. xiii. 37. He that soweth the if either party failed in the compact. good seed is the Son of man; i. a. re- So Jesus says the covenant which God presents the Son of man. Gen. xli. 26. is about to form with men, the new coThe seven good kine ARE seven years; venant, or the gospel economy, is seal. i, e., represent or signify seven years. ed or ratified with his blood. ~ Which See also John xv. 1, 5. Gen. xvii. 10. is shed for many for the remission of The meaning of this important passage sins. In order that sins may be remit may be thus expressed:'As I give ted, or forgiven. That is, this is ththis broken bread to you, to eat, so will appointed way, by which God will par I deliver my body to be afflicted and don transgressions. That blood is effi slain for your sins.' cacious for the pardon of sin: 1st. Be 27. And he took the cup. That is, the cause it is the life of Jesu; the bloo. cup of wine which they used at the feast being used by the sacred writers as re. of the passover, called the cup of Hal- presenting life itself, or as containing id, or praise, because tiey commenced the elements of life. Gen. ix. 4. Lev. then repeating the psalms with which xvii. 14. It was forbidden, therefore, they closed the passover. See Ver. 30. to eat blood, because it contained the This cup, Luke says, he took after life, or was the life, of the animal cupper. That is, after they had firish- When, therefore, Jesus says his blood ed the ordinary celebration of eating was shed for many, it is the same as the passover. The bread was taken saying that his life was given for many. while they were eating, the cup after See Note on Rom. iii. 25. 2d. His life feyv had done eating. ~T And gave was given for sinners or lie died in the?45 8~2a MATMIHEWV. [A. D. 3.3 new testament, a wvhich is shed for 3C And when they had sung ar many for the remission of sins.'hymn, they went out into the 29 But I say unto you, 1 will not Mount of Olives. drink henceforth of this fruit of the 31 Then saith Jesus unto them vine, until that day when I drink it All ye shall be offended because of new w'th you in my Father's king- me this night: for it is written, 1 umn will smite the Shepherd, and the a Je.31.31. b Is.25.6.1 or, psalm. c Zcc.13.7. place of sinners, as their substitute. By feast of the passover, and of all feasts. his death on the cross, the death, or The kingdom of heaven io often repre punishment due to them in hell may be sented under the image of a feast. It removed, and their souls be saved. He means that he will partake of joy with endured so much suffering, bore so much them in heaven; that they will share agony, that God was pleased to accept together the honors and happiness ol it in the place of the eternal torments the heavenly world. ~' New. In a new of all the redeemed. The interests of manner; or, perhaps, afresh. ~ In my justice, the honor and stability of his Father's kingdom. In heaven. Ihe government, would be as secure in sav- place where God shall reign in a kinging them in this manner, as if the suf- dom fully established and pure. fering were inflicted on them personally 30. And when they had sung an hymn. in hell. God, by giving his Son to die The passover was observed by the Jews for sinners, has shown his infinite ab- by, singing, or chanting the 113th, 114th, horrence of sin: since, according to his 115th, 116th, 117th, and 118th psalms. view, and, therefore, according to truth, These they divided into two parts. The nothing else would show its evil nature, 113th and 114th psalms they sung dur-, but the awful sufferings of his own ing the observance of the passover, and Son. That he died in the stead or the others at the close. There can lie place of sinners, is abundantly clear no doubt that our Saviour, and the from the following passages of scrip- apostles also, used the same psalms in ture: John i. 29. Eph. v. 2. Heb. vii. their observance of the passover. The 27. 1 John ii. 2; iv. 10. Isa. liii. 10. word rendered sung a hymn, is a partiRom. viii. 32. 2 Cor. v. 15. ciple, literally meaning hymning, no, 29. But 1 say unto you, &c. That confined to a single hymn, but admit. is, the observance of the passover, and ting many. S Molunt of Olives. See of the rites shadowing forth future Note, Matt. xxi. 1.,hings, here end. I am about to die. 31-35. Jesusforetells thefall of PeThe design of all these types and sha- ter. This is also recorded in Mark xiv. dows is about to be accomplished. This 27-31. Luke xxii. 31-34. John xiii is the last time that I shall partake of 34-38. them with you. Hereafter, when my 31. Then said Jesus unto them, &c Father's kingdom is established in hea- The occasion of his saying this was, ven, we will partake together of the Peter's bold affirmation that he was thing represented by these types and ready to die with him. John xiii. 36.'eremonial observances; the blessings Jesus had told them that he was going and triumphs of redemption. ~TFruit away, i. e., was about to die. Peter,f the vine. TVine, the fruit or produce asked him whither he was going. Jeof the vine, made of the grapes of the sus replied, that he could not follow vine. ~ Until that day. Probably the then, but should afterwards. Peter, ime when they should be received to not satisfied with that, said that he was heaven. It does not mean here on ready to lay down his life for him. Jeearth, farther than that they would sus then distinctly informed them that partakf with him in the Happiness of all of them would leave him that night. spreading the gospel, and the triumphs I All of ye shall be offended because of of his kingdom. 1r When I drink it me. See Note, Matt. v. 29. It means, Wew with you. Not that he would par- here, you will all stumble at my being take with ithem of literal wine there, taken, abused, and set at naught; you but in the thing represented by it. will be ashamed to own me as a teacher Wine was an important part of the and to acknowledge yo-.rselves as my A D,33] CHAPTER XXVI. 3t sheep of the flock shall be scattered 34 Jesus said unto him, Verily j abroaL. say unto thee, that this night, be 32 But after I am risen again, a I fore the cock crow, thou shalt denj will go before you into Galilee. me thrice. 33 Peter answered and said unto 35 Peter said unto him, Thougi him, Though all men shall be offend- I should die with thee, yet will I ed because of thee, yet will I never not deny thee. Likewise also said be offended. all the disciples. a c.28.7,10,16. disciples. Or, my being betrayed will 2d. From too much reliance on hit prove a snare to you all, so that you own strength. 3d. From ignorance of shall be guilty of the sin of forsaking himself, and of the trials which he was me, and by your conduct of denying soon to pass through. And it most me. ~ For it is written, &c. See impressively teaches us: 1st. That no Zech. xiii. 7. This is affirmed here to strength of attachment to Jesus can have reference to the Saviour, and to justify such confident promises of fide be fulfilled in him. ~ I will smite. lity, made without dependence on him. This is the language of God, the Fa- 2d. That all promises to adhere to him, ther. I will smite, means either that I should be made relying on him for aid. will give him up to be smitten (con- 3d. That we little know how feeble we pare Ex. iv. 21, with viii. 15, &c.), or are, till we are tried. 4th. That Chris that I will do it myself. Both of these tians may be left to great and disgrace things were done. God gave him up ful sins to show them their weakness. to the Jews and Romans, to be smit- Luke adds, that Jesus said to Peter, ten for the sins of the world (Rom. viii. that Satan had desired to have him, 32); and he himself left him to deep that he might sift him as wheat; tht and awful sorrows, to bear " the bur- he might thoroughly try him. But den of the world's atonement" alone. Jesus says that he had prayed for him, See Mark xv. 34. ~ The Shepherd. that his faith should not fail, and The Lord Jesus-the Shepherd of his charged him when he was converted, people. John x. 11, 14. Comp. Note i. e., when he was turned from this sin, on Isa. xl. 11. r The sheep. This to strengthen his brethren, i. e., by means here particularly the apostles. It teaching them to take warning by his also refers sometimes to all the fol-example. See Note on Luke xxii. 31lowers of Jesus, the friends of God. 33. John x. 16. Ps. c. 3. ST Shall be 34. This night. This was in the scattered abroad. This refers to their evening when this was spoken, after fleeing, and was fulfilled in that. See the observance of the passover, and we verse 56 of this chapter. may suppose near nine o'clock. TT Be 32. But after I am risen, &c. This fore the cock crow. Mark and Luke promise was given them to encourage add, before the cock crow twice. The and support them, and also to give cock is accustomed to crow twice, once them an indication where he might be at midnight, and once in the morning. found. He did not mean that he would at break of day. The latter was cori first appear to some of them, but that monly called cock-crowing. See Marls he would meet them all in Galilee. xiii. 35. This was the time familiarly This was done. See Mark xvi. 7. known as the cock-crowing, and of Matt. xxviii. 16. 1F Galilee. See Note, this Matthew and John speak, without Matt. ii. 22. referring to the other. Mark and Luke 33. Peter answered -though all, &c. speak of the second crowing, and mean The word men is improperly inserted the same time; so that there is no conhere by the translators. Peter meant tradiction between them.'I Dcy me only to affirm this of the disciples. This thrice. That is, as Luke adds, deny eonfidence of Peter was entirely cha- that thou knowest me. See vet. 74. acteristic. He was ardent, sincere, 35, Will net deny thee. Will not and really attached to his Master. deny my connexion witl thee, or that I fet this declaration was male evi. knew thee. All the disciples said tiie lentll': 1st. From true loxe to Jesus same thing, and all fled at the approach 304 MATTHEW. [A D. t. 36 Then a cometh Jesus with 37 And he took vwith him Petel them unto a place called Gethse- and the two sons of Zebedee, and mane, and saith unto the disciples, began to be sorrowful and very Sit ye here, while I go. and pray heavy. yonder. 38 Then saith he unto them, My a Mar.14.32,&c. Lu.22.39,&c. Jno.18.1,&c. of danger, forsaking their Master ard tion, made it a place of retirement and Friend, and practically denying that prayer. they knew him. Ver. 56. Luke says, he went as he was wont, 36-45. Jesus' agony in Gethsemane. i. e., accustomed, to the mount o' This account is also recorded in Mark Olives. Probably he had been in the tiv. 32-42. Luke xxii. 39-46. John habit of retiring from Jerusalem to that rviii. 1. place for meditation and prayer; thus 36. Then cometh, &c. After the in- enforcing by his example what he hao stitution of the supper, in the early part so often done by his precepts, the duty of the night, he went out to the mount of retiring from the noise and bustle of of Olives. In his journey he passed the world to hold communion with God. over the brook Cedron (John xviii. 1), f Gethsemane. This word is made up which bounded Jerusalem on the east. either of two Hebrew words, signifying ~ To a place. John calls this a garden. valley of fatness, i. e. a fertile valley; This garden was evidently on the or of two words, signifying an olive western side of the mount of Olives, a press, given to it probably because the short distance from Jerusalem, and place was filled with olives. IT Sit ye commanding a full view of the city. here. That is, in one part of the garIt is doubted whether the word ren- den, to which they first came. ~[ While dered garden means a villa or country Igo and pray yonder. That is, at the seat, or a garden, properly so called. distance of a stone's cast. Luke xxii. It is probable that it might include 41. Luke adds, that when he came to both: a cluster of houses, or a small the garden, he charged them to pray village in which was a garden. The that they might not enter into temptas word here means not properly a garden tion; i. e., into deep trials and afflictions, for the cultivation of vegetables, but a or more probably into scenes and dan place planted with the olive and other gers that would tempt them to deny trees, perhaps with a fountain of waters, him. and with walks and groves; a proper 37. And he took with him Peter, and place of refreshment in a hot climate, the two sons of Zebedee. That is, James and of retirement from the noise of the and John. Matt. x. 2. On two other adjacent city. Such places were doubt- occasions he had favored these disciples less common in the vicinity of Jerusa- in a particular manner, suffering them lem. Messrs. Fisk and King, American to go with him to witness his power and missionaries, were there in 1823. They glory, viz., at the healing of the ruler's tell us that the garden is about a stone's daughter (Luke viiL 51), and at his cast from the brook of Cedron; that it transfiguration on the mount. Matt. now contains eight large and venerable xvii. 1. ~ Sorrowful. Affected with looking olives, whose trunks show their grief. IT Very heavy. The word in the great antiquity. The spot is sandy and original is much stronger than the one barren, and appears like a forsaken translated sorrowful. It means, to be place. A low broken wall surrounds pressed down, or overwhelmed with it. Mr. K. sat down beneath one of the great anguish. This was produced, trees, and read Isa. liii., and also the doubtless, by a foresight of his great gospel history of our Redeemer's sor- sufferings on the cross in making an row during that memorable night in atonement for the sins of men. which he was there betrayed; and the 38. lMy soul is exceeding sorrowful. interest of the association was height- His human nature-his soul-was much Ined by the passing through the place and deeply affected and pressed down cf a party of Bedouins, armed with T Eves unto death. This denotes ex. s~ears and swords. Jesus, in the si- treme sorrow and agony. The suffer;',oe if -he night, free from interrrp- ings of death are the greatest of which A. D. 33.1 CHAPTER XXVI. 305 ~ soul is exceeding sorrowful, even saying, 0 my Father, if it be post unto death: tarry ye here, and watch sible, let this cup c pass from me' with me. nevertheless, d not as I will, but as 39 And he went a little- farther. thou wilt. and fell on his face, and b prayed, 40 And he cometh unto the dis a Ps.116.3. Is.53.3,10. Jno.12.27. b He.5.7. c c.20.22. d Jno.5.30. 6.38. Ro.15.3. Ph.2.8. we have any knowledge; they are the man, he was deeply affected in view of most feared and dreaded by man; and these sorrows. When he speaks of his those sufferings are, therefore, put for will, he expresses what human nature, extreme and indescribable anguish. in view of such great sufferings, would The meaning may be thus expressed: desire. It naturally shrunk from them, My sorrows are so great, that under their and sought deliverance. Yet he sought burden I am ready to die; such is the to do the will of God. He chose rather anxiety of mind, that I seem to bear the that the high purpose of God should be pains of death! ~ Tarry ye here and done, than that that purpose should be watch with me. The word rendered'abandoned, and regard be shown to the watch, means literally to abstain from fears of his human nature. In this he sleep; then to be vigilant; to guard has left a model of prayer in all times against danger. Here it seems to mean, of affliction. It is right, in times of cato sympathize with him; to unite with lamity, to seek deliverance. Like the hin in seeking divine support; and to Saviour, also, in such seasons, we prepare themselves for approaching should, we must submit cheerfully to dangers. the will of God-confident that, in al, 39. Andhewent a littlefarther. That these trials, he is wise, and merciful, is, at the distance that a man could con- and good. veniently cast a stone. (Luke.) ~.Fell 40. And findeth them asleep. It may on his face. Luke says, " he kneeled seem remarkable that, in such circum down." He did both. Hefirst kneeled, stances, with a suffering, pleading Re and then in the fervency of his prayer, deemer near, surrounded by danger and the depth of his sorrow, he fell with and having received a special charge ta his face on the ground, denoting the watch, i. e., not to sleep, they should sol deepest anguish, and the most earnest soon have fallen asleep. It is frequententreaty. This was the usual posture ly supposed that this was proof of wonof prayer in times of great earnestness. derful stupidity, and indifference to their See Num. xvi. 22. 2 Chron. xx. 18. Lord's sufferings. The truth is, how Neh. viii. 6. ~ If it be possible. That ever, that it was just the reverse; it is, if the world can be redeemed; if it was proof of their great attachment, and be consistent with justice, and with their deep sympathy in his sorrows. maintaining the government of the uni- Luke has added, that he found them verse, that men should be saved with- sleeping FOR SORROW. That is, on acout this extremity of sorrow, let it be count of their sorrow: their grief was so done. There is no doubt that if it had great, that they naturally fell asleep. been possible, it would have been done; Multitudes of facts might be brought to and the fact that these sufferings were show that this is in accordance with the not removed, that the Saviour went for- regular effects of grief. Dr. Rush say. ward and bore them without mitigation, " There is another symptom of grief, shows that it was not consistent with which is not often noticed, and that is.he justice of God. and with the welfare profound sleep. I have often witnessed if the universe, that men should be it even in mothers, immediately after iaved without the awful sufferings of the death of a child. Criminals; we are -uch atn atonement. ~ Let this cup. told by Mr. Akerman, the keeper of These- bitter sufferings. These- ap- Newgate in London, often sleep sound?roaching t-ials. The word cup is often ly the night before their execution. The,ised in this sense, denoting sufferings. son of general Custine slept nine hours See Ncte on Matt. xx. 22. ~' Not as I the night before he was led to the guiibsil, but a, thou wilt. As Jesus was lotine in Paris." Diseases of the 3lind, man, is well as God, there' is nothirg p. 319. T Saith unto Peter, &c. This Inconsistent in supposing that, like a reproof was administered to Peter par" g6 * 306 MATTHEW. [A. D. 33,iples, c- d findeth them asleep, and cond time, and prayed, saying, 0 saith unto Peter, What! could ye not my Father, if this cup may not pass watch with me one hour? away from me, except I drink it, 41 Watch, a and pray, that ye b thy will.be done. enter not into temptation: c the 43 And he came and found them spirit d indeed is willing, but the asleep again: for their eyes were flesh is weak. heavy. 42 He went away again the se- 44 And he left them, and went a Mar.13.33. 14.38. Lu.22.40. Ep.6.18. Re. c Re.3.10. d Is.26.8,9. Ro.7.18-25. Ga.5 6.15. b Pr.4.14,15. ]7. ticularly, on account of his warm pro- notwithstanding he knew that they fessions, his rash zeal, and his self-con- loved him, to be on their guard, est fidence. If he could not keep awake the weakness of human nature should and watch with the Saviour for one be insufficient to sustain them in the hour, how little probability was there hour of their temptation. that he would adhere to him in all the 42-44. It is, probable that our Lord trials through which he was soon to spent considerable time in prayer, and pass! that the evangelists have recorded rather 41. Watch. See ver. 38. Greater the substance of his petitions than the trials are coming on. It is necessary, very words. He returned repeatedly to therefore, still to be on your guard. his disciples, doubtless to caution them I And pray. Seek aid from God by againstdanger; toshow the deep intersupplication in view of the thickening est which he had in their welfare; and calamities. I That ye enter not into to show them the extent of his sufferings temptation. That ye be not overcome on their behalf. Each time that he reand oppressed with these trials of your turned, these sorrows deepened. Again faith, so as to deny me. The word he sought the place of prayer, and as his temptation here properly means, what approaching sufferings overwhelmed would try their faith in the approaching him, this was the burden of his prayer, Calamities, his rejection and death. It and he prayed the same words. Luke would try their faith, because though adds, that amidst his agonies, an angel they supposed he was the Messiah, appeared from heaven strengthening they were not very clearly aware of the him. His human nature began to sink, necessity of his death; they did not ful- as unequal to his sufferings, and a mesly understand that he was to rise again. senger from heaven appeared, to sup They had cherished the belief that he port him in these heavy trials. It may was to establish a kingdom while he seem strange, that since Jesus was dilived. When they should see him, vine (John i. 1), the divine nature did not therefore, rejected, tried, crucified, minister strength to the human, and that dead; when they should see him sub- he that was God, should receive strength mit to all this, as if he had not power to from an angel. But it should be remem deliver himself, then would be the trial bered, that Jesus came in his human of their faith; and in view of it, he ex- nature, not only to make an atonement. horted them to pray that they might not but to be a perfect example of a holy so enter temptation as to be overcome man; that as such, it was necessary to by it, and fall. T The spirit indeed is submit to the common conditions of huwilling, &c. The mind, the disposition ianity, that he should live as other is ready, and disposed to bear these men, be sustained as other men, suffer trials, but the flesh, the natural feelings, as other men, and be strengthened as through the fear of danger, is weak, and other men; that he should, so to speak, will be likely to lead you astray when take no advantage in favor of his piety, the rial comes. Though you may have from his divinity, but submit, in all sttIng faith, and believe now that you things, to the common lot of pious men. will not deny me, yet human nature is Hence he supplied his wants, not by his weak, shrinks at trials, and you should, being divine, but in the ordinary way therefore, seek strength from on high. of human life; hence he preserved himthis was not intended for an apology self from danger, not as God, but b} for their sleeping, but to excite them, seeking the usual ways of human rTu a. D 331 CHAPTER XXVI. 3S away again, and prayed the third a 45 Then cometh he to his dis. time, saying the same words. ciples, and saith unto them, Sleep a 2 Cor.12.8. dence and precaution; hence he met instances, however, which are ref rred trials as a man; he received comfort as to by Doddridge and others, show suffi. rA man; and there is no absurdity in ciently that the objection is unfounded. supposing that, in accordance with the In addition to these, I may observe, condition of his people, his human na- that Voltaire has himself narrated a t.re should be strengthened as they are, fact which ought for ever to stop the by those who are set forth to be minis- mouths of infidels. Speaking of Charles tering spirits to the heirs of salvation. IX., of France, in his Universal HisHeb. i. 14. tory, he says, " He died in his thirty Luke farther adds (xxii. 44), that be- fifth fear; his disorder was of a very ng in an agony, he prayed more earn- remarkable kind; the blood oozed out estly, and his sweat was as it were great of all his pores. This malady, of which drops of blood falling down to the there have been other instances, was ground.. The word agony is taken from owing to either excessive fear, or violent the anxiety, fear, effort, and strong emo- agitation, or to a feverish and melantion, of the wrestlers in the Greek choly temperament." games, about to engage in a mighty Various opinions have been given of struggle. Here it denotes the extreme the probable causes of these sorrows of anguish of mind; the strong conflict the Saviour. Some have thought it was produced between sinking human na- a strong shrinking from the manner of ture and the prospect of deep and over- dying on the cross, or from an apprewhelming calamities. ~T Great drops of hension of being forsaken there by the blood. Luke xxii. 44. The word here Father; others that Satan was permitrendered great drops does not mean ted in a peculiar manner to try him, and drops gently falling qn the ground, but to fill his mind with horrors, having derather thick and clammy masses of gore, parted from him at the begnning of his pressed by inward agony through the ministry for a season (Luke iv. 13), only skin, and, mixing with the sweat, fall- to renew his temptations in a more ing thus to the ground. It has been dreadful manner now; and others that doubted, by some, whether the sacred these sufferings were sent upon him as writer meant to say that there was act- the wrath of God manifested against sin, Lally blood in this sweat, or only that that God inlicted them directly upon the sweat was in the form of great drops. him by his own hand, to show his ab The natural meaning is, doubtless, that horrence of the sins of men, for which the blood was mingled with his sweat; he was about to die. Where the scripthat it fell profusely-falling masses of tures. are silent about the cause, it does gore; that it was pressed out by his in- not become us confidently to express ward anguish; and that this was caused an opinion. We may suppose, perhaps, in some way in view of his approaching without presumption, that a part or all death. This effect of extreme suffer- these things were combined to produce ings-of mental anguish-has been this awful suffering. There is no need known in several other instances.- of supposing that there was a single Bloody sweats have been mentioned by thing that produced it; but it is rather many writers as caused by extreme probable that this was a rush of feeling suffering. Dr. Doddridge says (Note from every quarter-his situation, his ol Luke xxii. 44), that "Aristotle and approaching death, the temptations of Diodorus Siculus both mention bloody the enemy, and the awful suffering on sweats, as attending some extraordinary account of men's sins, and God's hatred agony of mind; and I find Loti, in his of it about to be manifested in his own life of Pope Sextus V., and Sir John death-all coming upon his soul at once Chardin, in hs history of Persia, men- -sorrow flowing in from every quarter tioning a like phenomenon, to which -the concentration of the sufferings ol Dr. Jackson adds another from Thu- the atonement pouring together upon anus." It has been objected to this him, and filling him with unspeakable account, that it is improbable, and that anguish. such an event could not eccur. The 45. Sleep on now, and iake your rest 308 MATTHE W. LA. I. 33 on now and take your rest; behold, 47 And lwhile he yet spake, lo.' the hour is at hand, and the Son of Judas, one of the twelve, came, and man is betrayed into the hands of with him a great multitude, with sinners, swords and staves, from the chief 46 Rise, let us be going: behold, priests and elders of the peopJa. ILe is at hand that doth betray me. 48 Now he that betrayed him a Ac 1.16. Most interpreters have supposed that:this his disciples. John informs us that should be translated as aquestion, rather Judas knew the place, because Jesus than a command.'Do you sleep now, was in the habit of going there with his and take your rest? Is this a time, disciples. Judas had passed the time, amidst so much danger, and so many after he left Jesus and the other discienemies, to give yourselves to sleep? ples at the passover, in arranging mat. This construction is strongly counte- ters with the Jews, collecting the band, nanced by Luke xxii. 46, where the ex- and preparing to go. Perhaps, also, pression, Why sleep ye? evidently re- on this occasion they gave.him the fers to the same point of time. There money which they had promised. ~ A is no doubt that the Greek will bear great multitude with swords and staves. this construction, and in this way the John says, that he had received a apparent inconsistency will be removed band of men and oficers from the chief between this command, to sleep, and priests, &c. Josephus says (Ant. xx. that in the next verse, to rise and be ch. iv.), that at the festival of the pass. going. Others suppose that, his agony over, when a great multitude of people being over, and the necessity of watch- came to observe the feast, lest there ing with him being now past, he kindly should be any disorder, a band of men permitted them to seek repose till they was commanded to keep watch at the should be roused by the coming of the porches of the temple, to repress a tu. traitor; that, while they slept, Jesus mult, if any should be excited. This continued still awake; thht some con- band, or guard, was at the disposal of the siderable time elapsed between what chief priests. Matt. xxvii. 65. It was was spoken here and in the next verse; composed of Roman soldiers, and was and that Jesus suffered them to sleep stationed chiefly at the tower of An. until he saw Judas coming, and then tonia, at the north-west side of the temaroused them. Others have supposed pie. In addition to this, they had con. that he spoke this in irony: Sleep on stant guards stationed around the ternnow, if you can; take rest, if possible, pie, composed of Levites. The Roin such dangers, and at such a time. man soldiers were armed with swords. But this supposition is unworthy the The other persons that went out carSaviour and the occasion. Mark adds, ried probably'whatever was accessible "it is enough." That is, sufficient as a weapon. These were the persons time has been given to sleep. It is sent by the priests to apprehend Jesus. time to arise and be going. r The hour Perhaps other desperate men might is at hand. The time when the Son of have joined them. ~ Staves. In the man is to be betrayed is near. Sin- original, "wood;" used here in the ners. Judas, the Roman soldiers, and plural number. It means rather clubs the Jews. or sticks, than spears. It does notmean 46. Rise, let us be going. That is, staves. Probably it means any weapon probably, with them. Let us go where- at hand, such as a mob can conveni soever they shall lead us. The time ently collect. John says, that they had when I must die is come. It is no lanterns and torches. The passover was longer proper to attempt an escape. celebrated at'the full moon. But this 47-57. The account of Jesus' being night might have been cloudy. The betrayed by Judas is recorded by all place to which they were going was the evangelists. See Mark xiv. 43- also shaded with trees; and lights, 52. Luke xxii. 47-53. John xviii. therefore, might be necessary, 2-12. 48. Gave them a sign. That is, told 47. Judas, one of ie twelve,. came. them of a wayby which they might This was done while: i.was addressing know whom to apprehend, i. e oy hi, A.D. 33. CHAPTER XXV1. K gave them a sign, O saying, Whom- Then came they and laid hands oa soever I shall kiss, that same is he: Jesus, and took him. hold him fast. 51 And, behold, one of them 49 And forthwith he came to Je- which were with Jesus stretched Bus, and said, Hail, Master; and out his hand, and drew his sword, kissed b him. and struck a servant of the high 50 And Jesus said unto him, priest, and smote off his ear. Friend, wherefore art thou come. a Ps.38.12. b 2 Sa.3.27. 20.9. Ps.28.3. c Ps.41.9. 55.13. kissing him. It was night. Jesus was, remarked, however, that this is the faut besides, probably personally unknown of our language, not of the original. to the Romans, perhaps to the others In the Greek there are two words also. Judas, therefore, being well ac- which our translators have rendered quainted with him, to prevent the pos- friend: one implying affection and resibility of mistake, agreed to designate gard, the other not. One is properly him by one of the tokens of friendship. rendered friend, the other expresses John tells us, that Jesus, knowing all more nearly what we mean by cormpanthings that should come upon him, ion. It is this latter word which is wvhen they approached him, asked them given to the disaffected laborer in the whom'they sought? and that they re- vineyard: " Friend, I do thee no plied, Jesus of Nazareth. Jesus in- wrong;" (Matt. xx. 13) to the guest formed them that he was the person which had not on the wedding garment, they sought. They, when they heard in the parable of the marriage feast it, overawed by his presence, and smit- (Matt. xxii. 12); and to Judas in this ten with the consciousness of guilt, place. ~ Wherefore art thou come? This went backward, and fell to the ground. was said, not because he was ignorant He again asked them whom they why'he had come, but probably to fill sought. They made the same decla- the mind of Judas with the consciousration: Jesus of Nazareth. Jesus then, ness of his crime, and by a striking since they professed to seek only him, question to compel him to think of what claimed the right that his disciples he was doing. should be suffered to escape; —"that 51. One of them which were with Jesus. the saying might be fulfilled which he John informs us that this was Peter. spake (John xviii. 9): Of them which The other evangelists concealed the thou gavest me, have I lost none." name, probably because they wrote 49. Hail, Master. The word trans- while Peter was living, and it might lated hail, here, means, to rejoice, to have endangered Peter to have it known. nave joy; and also to have cause of joy.'T And drew his sword. The apostles It thus expresses the joy which one were not commonly armed. On this friend has when he meets another, es- occasion they had provided two swords. pecially after an absence. It was used Luke xxii. 38. In seasons of danger, by the Jews and Greeks as a mode of when travelling through the country, salutation among friends. It would they were under a necessityof providhere seem to express"thejoj of Judas ing means of defending themselves at finding his Master, and again being against the robbers that infested the with htm. ~ lJaster. In the original, country. This will account for their Rabbi. See Note, Matt. xxiii. 7. ~Kiss-having any swords in their possession. ed him. Gave him the common salu- See Note on Luke x. 30. These swords. tation of friends, when meeting after Josephus informs us, the, people were absence. This mode of salutation was accustomed to carry under their gar. more' common among eastern nations ments, as they went up to Jerusalem. than with us.. A servant of the high priest. His 50. And Jesus said unto him, Friend. name, John informs us, was llalchus. It seems strange to us that Jesus should Luke adds, that Jesus touched the ear give the endeared name friend to a man and healed it; thus showing his bene. that he knew was his enemy, and that volence to his foes when they sought was bout to betray him. It should be his life, and giving them proof that they 310 MATTHEW. A. I). 33 52 Then said Jesus unto him, tures be fulfilled, that thus it mus' Put up again thy sword into his be 1 place: for a all they that take the 55 In that same h:rur said Jesus sword shall perish with the sword. to the multitudes, Are ye come out, 53 Thinkest thou that I cannot as against a thief, with swords and now pray to my Father, and he staves for to take me? I sat daily shall presently give me more than with you teaching in the temple, twelve legions of b angels. and ye laid no hold on me. 54 But how then shall the scrip- 56 But all this was done, that the a Ge.9.6. Eze35.5,6. Re.13.10. b 2Ki.6.17. cLu.24.26,46. were attacking Him that was sent from 54. But how then shall the scriptures heaven. be fulfilled, &c. That is, the scriptures 52. Thy sword into his place. Into which foretold of his dying for the world. the sheath. 1T Zor all they which take In some way that must be accomplished; the sword, &c. This passage is capa- and the time had come when, having ble of different significations. 1st. They finished the work which the Father who resist by the sword the civil ma- gave him to do, it was proper that he gistrate, shall be punished; and it is should submit to a cruel death. This dangerous, therefore, to oppose those was said doubtless to comfort his diswho come with the authority of the ciples; to show them that his death civil ruler. 2d. These men, Jews and was not a matter of surprise or disapRomans, who have taken the sword pointment to him; and that they, there against the innocent, shall perish by the fore, should not be offended and for sword. God will take vengeance on sake him. them. But, 3d. The most satisfactory 55. Against a thief. Rather, a robinterpretation is that which regards it as ber. This was the manner in which a caution to Peter. Peter was rash. they would have sought to take a highAlone he had attacked the whole band. wayman of desperate character, and Jesus told him that his unseasonable armed to defend his life. It adds not and imprudent defence might be the a little to the depth of his humiliation, occasion of his own destruction. In that he consented to be hunted down doing it, he would endanger his life, for thus by wicked men, and to be treated they who took the sword perished by it. as if he had been the worst of manThis was probably a proverb, denoting kind. T Daily with you in the temple. that they who engaged in wars com- For many days before the passover, as monly perished there. recorded in the previous chapter. 53. Thinkest thou, &c. Jesus says, 56. Scriptures of the prophets. The that not only would Peter endanger writings of the prophets, for this is the himself, but his resistance implied a meaning of the word scriptures. He distrust of the protection of God, and alludes to those parts of the prophets was an improper resistance of his will. which foretold his sufferings and death. If it had been proper that they should ~T Then all the disciples, &c. Overcome be rescued, God could easily have fur- with fear when they saw their Master nished far more efficient aid than that actually taken alarmed with the terof Peter-a mighty host of angels. rific appearance of armed inen, and ~ Twelve legions. A legion was a di- torches in a dark night; and forgetting vision of the Roman army, amounting their promises not to forsake him, they to more than six thousand men. See all left their Saviour to go aloe. Alas! Note, Matt. viii. 29. The number how many, when attachment to Christ twelve was mentioned, perhaps, in re- would lead them to danger, leave him forence to the number of his apostles, and also flee! Mark adds, that afte< and himself. Judas being away, but the disciples had fled, a young man, eleven disciples remained. God could having a linen cloth cast about his na. guard him, and each disciple, with a ked body, attempted to follow him legion of angels; that is, God could Probably he was the owner of the gareasily protect him, if he should pray to den, and a friend of Jesus. Aroused Hilt and if it was his will. by the noise from his repose, he came A, D. 33.] CHAPTER XXVI. 31) scriptures a of the prophets might Jesus led him away to Caiaphas the be fulfilled. Then all the disciples high priest, where the scribes atd forsook him, and fled. the elders were assembled. 57*And b they that had hold on 58 But Peter followed him afav a Ge.3.15. Ps.22.69. Is.53. La.4.20. Da.9. b Mar.14.53,&c. Lu.22.54.&c. Jno.18.12 24,26. Zec.13.7. Ac.1.16. &c. to defend the Saviour. He cast, in his witness the transactions respecting his hurry, a garment at hand round his Master. Pernaps he expected to be lost body, and came to him. The young and unobserved in the crowd. Many, men among the Romans and Jews at- in this, imitate Peter. They are afraid tempted to secure him also; but he to follow the Saviour closely. They escaped from them, and fled. See Note fear danger, ridicule, or persecution. on Mark xiv. 50, 51. Theyfollow him-but it is at a great 57-75. The trial of our Lord before distance; so far that it is difficult to the council, and the denial of Peter hap- discern that they are in the train, and pening at the same time, might be re- are his friends at all. Religion requires lated one before the other, according to us to be near to Christ. We may mea the evangelists' pleasure. Accordingly, sure our piety by our desire to be with Matthew and Mark relate the trial first, him; to be like him; and by our willand Peter's denial afterwards; Luke ingness to follow him always - through mentions the denial first, and John has trials, contempt, persecution, and death. probably observed the natural order. John says, that another disciple went The parallel places are recorded in with Peter. By that other disciple is Mark xiv. 53-72; Luke xxii. 54-71; commonly supposed, as he did not and John xviii. 13-27. mention his name, that he meant him 57. To Caiaphas. John says, that self. He was acquainted with the high they led him first to Annas, the father- priest, and went immediately into the in-law of Caiaphas. This was done, hall. ~ Unto the high priest's palace. probably, as a mark of respect, he hav- The word rendered palace, means raing been high priest, and, perhaps, dis- ther the hall, or middle court or area of tinguished for prudence, and capable of his house. It was situated in the cen advising his son-in-law in a difficult tre of the palace, and was commonl) case; and the Saviour was detained uncovered. See Note, and plan of a there probably until the chief priests house, in Matt. ix. 1-8. I And went and elders were assembled. ~ The high in. John informs us that he did not go priest. Note, Matt. xxvi. 3. John says immediately in. But the other disciple, he was high priest for that year. An- being known to the high priest, went in nas had been high priest some years first, while Peter remained at the gate, before In the time of our Saviour the or entrance. The other disciple then office was frequently changed by the went out, and brought in Peter. Matcivil ruler. This Caiaphas had prophe. thew, Mark, and Luke have omitted sied that it was expedient that one this circumstance. John recorded it, should die for the people. Note, John probably, because they had omitted it, xi. 49, 50. ~ The scribes and elders. and because he was the "other disciThe men composing the great council ple" concerned in it. T Sat with the of the nation or sanhedrim. Note, servants to see the end. That is, the Matt. v. 22. It is not probable that end of the trial; or to see how it would they could be immediately assembled, go with his Master. The other evanand some part of the transaction re- gelists say. that he stood with the serspecting the denial of Peter probably vants warming himself. John says, it took place while they were collecting. being cold, they had made a fire Af 58. Peter followed afar off. By this coals, and warmed themselves. It was he evinced two things: 1st. Real at- then probably not far from midnight. tachment to his Master; a desire to be The place where they were was unconear him, and to witness his trial. 2d. vered; and travellers say, that though, Feat respecting his personal safety. He the days are warm in Judea at teat seatherefore kept so far off as to be out of son of the year, yet that the nights are danger, and yet so near as that lie might often uncomfortably cold. This fir s41 MATTHEW. [A. D. 33. ~fi unto the high pniest s palace, and 61 And said, This fellow said, I went in, and sat with the servants, I am able to destroy the temple of o) see the end. God, and to build it in three days. 59 Now the chief priests and 62 And the high priest arose, and 3lders, and all the council, sought said unto him, Answerest thou no-'alsc witness against Jesus, to put thing. What is it which these wif' nim to death; ness against thee. 60 But found otne; yea, tho'ugh 63 But C Jesus held his peace many false witnesses came, yet fa und And the high priest answered and they none. At the a last came two said unto him, I adjure d thee by the false witnesses, living God, that thou tell us whoJno.2.19-21. c Is.53.7. c.27.12,14. d 1 a Ps.27.12. 35.1]. Sa.14.26,28. 1Ki.22.16. was made in the hall. (Luke.) The times, and circumstances, as all false fire was not in a fireplace, as we corn- witnesses do. Two witnesses were remonly suppose, but was probably made quired by their law, and they'did not of coals laid on the pavement. At this dare to condemn him without conformplace and time was Peter's first denial ing, in appearance at least, to the re. of his Lord, as is recorded afterwards. quirements of the law. See ver. 69. 61. And said, This fellow said, &c. 59. False witnesses. Witnesses that Mark has recorded this testimony difwould accuse him of crime; of viola- ferently. According to him. they said, tion of the laws of the land or of God. " We heard him say, I will destroy this We are not to suppose that they wished temple that is made with hands, and them to be false witnesses. They were within three days I will build another indifferent,probably, whether they were made without hands." Probably both true or false, if they could succeed in forms of giving in the testimony were condemning him. The evangelist calls used on the trial, and Matthew has re it false testimony. Before these wit- corded it as it was given at one time, nesses were sought, we learn from and Mark at another; so that there is John (xviii. 19-23) that the high priest no contradiction. Mark adds, "but asked Jesus of his disciples, and his neither so did their witnesses agree todoctrine. Jesus replied, that he had gether." That which they attempted taught openly in the temple, and in se- to accuse him of, is what he had said cret had said nothing; that is, he had respecting his body, and their destroyno secret doctrines which he had not ing it. John ii. 19. " Destroy this tembeen willing openly to teach, and he re- ple, and in three days I will raise it ferred them to those who had heard up." This he spoke of his body;:they him. In a firm, dignified manner he perverted it, endeavoring to show that put himself on trial, and insisted on his he meant the temple at Jerusalem. rights. "'If I have spoken evil, bear They neither stated it as it was, nor did witness of the evil, but if well, why they state correctly its meaning: nor smitest thou me?" This conversation did they agree about the words used. took place probably before the council It was, therefore, very little to their was assembled, and during this time purpose. the denials by Peter occurred. Luke 62, 63. Jesus held his peace. Was informs us (xxii. 66), that the council silent. He knew that the evidence did came together as soon as it was day; not even appear to amount to any thing that is, probably near the morning, or worth a reply. IHe knew that they not far from break of day-after Peter were aware of that, and that feeling had denied him, and gone out. that, the high priest attempted to draw 60. Found none. That is, they found something from him, on which they cneno on whose testimony they could could condemn him.' ladjure thee by with any show of reason convict him. the living God. I put thee upon thy The reason was, as Mark says (xiv. 56), oath before God. This was the usual that "their witnesses agreed not to- form of putting an oath among the gether." They differed about facts, Jews. It implies calling God to wit A. D. 33.J CHAPTER XXVI. 31J ther thou be, the Christ, ~ the Son Son of man sitting on the rig'ht of God. hand c of power, and coming in the 64 Jesus saith unto him, Thou clouds of heaven. hast said: nevertheless I say unto 65 Then the high priest rent his you, Hereafter b shall ye see the clothes, saying, He hath spoken a c.16.16. Jno.1.34. b Da.7.13. Jno.1.51. I Th.4.16. Re.1.7. c Ps.110.]. Ac.7.55. ness the truth of NA'at was said. The have been translated moreover, or fur. law respecting witnesses also made it a thermore. What follows is designed to violation of an oath to conceal any part explain and give confirmation to what of the truth; and though our Saviour he had said. ~ Sitting on the right hand might have felt that such a question, of power. That is, of God, called here put in such a manner, was very im- the Power; equivalent to the liighty, proper, or was unlawful, yet he also or the Almighty. It denotes dignity knew that to be silent would be con- and majesty, for to sit at the right hand strued into a denial of his being the of a prince was the chief place of honor. Christ. The question was probably See Note, Matt. xx. 21. ~ Coming in put in anger. They had utterly failed the clouds of heaven. See Fote, Matt. in their proof. They had no way left xxiv., xxv. The meaning of this is, to accomplish their purpose of con- you shall see the sign f.,om heaven demning him, but to draw it from his which you have so often demanded; own lips. This cunning question was even the Messiah returning himself as therefore proposed. The difficulty of the sign, with great glory, to destroy the question consisted in this: If he your city, and to judge the world. confessed that he was the Son of God, 65. Then the high priest rent his they stood ready to condemn him for clothes. The Jews were accustomed to blasphemy. If he denied it, they were rend their clothes, as a token of grief. prepared to condemn him for being an This was done often as a matter of impostor, for deluding the people under form, and consisted in tearing a par. the pretence of being the Messiah. ticular part of the garment reserved for IT The living God. Jehovah is called this purpose. It was not lawful for the the living God, in opposition to idols, high priest to rend his clothes. Lev. x. which were without life. I The Christ. 6; xxi. 10. By that was probably inThe Messiah, the Anointed. Note, tended the robes of his priestly office. Matt. i. 1. ~T The Son of God. The The garment which he now rent was Jews uniformly expected that the Mes- probably his ordinary garment, or the siah would be the Son of God. In garments which he wore as president their view it denoted also that he would of the sanhedrim-Z-not those in which be divine, or equal to the Father. John he officiated as high priest in the things x. 31 -36. To claim that title was, of religion. This was done on this octherefore, in their view, blasphemy; and casion to denote the great grief of the as they had determined beforehand, in high priest that so great a sin as blastheir own minds, that he was not the phemy had been committed in his preMessiah, they were ready at once to sence. i He hath spoken blasphemy. accuse him of blasphemy. That is, he has, under oath, arrogated 64. Thou hast said. This is a form to himself what belongs to God. In of assenting or affirming. Thou hast claiming to be the Messiah; in assrtsaid the truth; or, as Luke (xxii. 70) ing that he was the Son of God, and has it, "Ye say that I am." This wts therefore equal in dignity with the Fanot, however, said immediately. Before ther; and that he wcald yet sit at his Jesus acknowledged himself to be the right hand; he has claimed what beMessiah, he said to them (Luke xxii. longs to no man, and what is therefore 67, 68, 69,) "If I tell you ye will not an, invasion of the divine prerogati e. believe, and if ask you" —i. e. propose If he had not been the Ilessiah, the the proofs of my mission, and require charge would have been true. But the you to give your opinion of them-" ye question was whether he had not given will not cfaswe7 me, nor let me go." evidence that he was the Messiah, and v Neverth.less. This -vord should that therefore his claims were jts 27 814 MATTHEW,. [A. D. 33. blasphemy; what further need have face, ard buffetij.i irn; and others we of witnesses. behold, now ye smote him with the p,,'ns of their have heard his blasphemy. hands, 66 What think ye They an- 68 Saying, flruophey ur.2o us swered and said, He is guilty of thou Christ.,ho is he chat smote death. a thee l 67 Then I did they spit in his 69 Nowi Peter sat without in th a Le.24.16. Jno.19.7. b Is.506. 1 or, rods z Mar.14.GG,&c. Lu 2,55,&n. Jno.l8.li 6L, This point, the only proper point of in- evince al norrence of what he had spo quiry, they never examined. They ken. assumed that he was an impostor; and 68. Siling, Prophesy unto us, &c that point being assumed, every thing Mark il'.orms us that before they said like a pretension to being the Messiah this the S had blindfolded him. Having was, in their view, proof that he deserv- prevented his seeing, they ridiculed his ed to die. pretersions of being the Messiah. If 66. What think ye? What is your he w1is the Christ, they supposed he opinion? What sentence do you pro- could tell who smote him. As he bore nounce? As president of the sanhe- it patiently, and did not answer, they drim he demanded their judgment. I~ dob)tless supposed they had discovered He is guilty of death. This was the anJther reason to think he was an im. form which was used when a criminal pc tor. The word prophesy does not was condemned to die. The meaning n tan only to foretell future eventsis, he is found guilty of a crime to a'hough that is the proper meaning of which the law annexes death. This t e word; but also to declare any thing sentence was used before the Jews be-.;at is unknown, or any thing which came subject to the Romans, when -annot be known by natural knowthey had the power of inflicting death. ledge, or without revelation. Luke After they were subject to the Ro- adds, "And many other things blas. mans, though the power of inflicting phemously spake they against him." capital punishment was taken away, There is something very remarkable in yet they retained the form, when they this expression. They had charged hizm expressed their opinion of the guilt of with blasphemy in claiming to be the an offender. The law under which they Son of God. This charge they were condemned him was that recorded in not able to prove. But the'evangelist Lev. xxiv. 10 —16, which sentenced fixes the charge of blasphemy on them, him that was guilty of blasphemy to because he really was the Son of God, death by stoning. The chief priests, and they denied it. however, were unwilling to excite a 69. Now Peter sat without in the papopular tumult by stoning him, and lace. Mark says the first denial took they therefore consulted to deliver him place while Peter was " beneath in the to the Romans to be crucified, under palace." This palace was the large hall the authority of the Roman name, and or court belonging to the residence of thus to prevent any excitement among the high priest, The part of it where the people. Jesus and the council were was elevat67. They spit in his face. This, ed, probably, above the rest, for a triamong the Jews, as among us, was bunal. Peter was beneath, or in the significant of the highest contempt and lower part of the hall, with the servants, insult. Num. xii. 14. Isa. 1. 6. Job at the fire. Yet, as Matthew says, he xxx. 10. S And buffeted him. That is, sat without in the palace-i. e. out of they struck him with their hands closed, the palace where they were trying Je or with the fist. T Others smote tim sus-to wit, in the lower part of the with the palms of their hands. The word hall with the servants-both narratives used in the original here means literally are therefore consistent. ~ And a damto strike with rods. It also means to sel came unto him. John (xviii. 17,) strike the mouth with the open hand, as says, that this dansel was one that'r to prevent a person's speaking, or to kept the d or. ~ Thou wast also wit; A.D. 33.] CHAPTER XXV1. 818 palace: and a damse. came unto 72 And again Le cenid with an him, saying, Thou also wast with oath, I do not know the man. Tesus of Galilee. 73 And after a while came urst 70 But he denied before them all, him they that stood by, and said to gaying, I know not what thou sayest. Peter, Surely thou also art one o, 71 And when he was gone out them; for thy speech bewrayeth into the porch, another maid saw thee. him, and said unto them that were 74 Then began he to curse and to there, This fellow was also with swear, saying, I know not the main Jesus of Nazareth. And immediately the cock crew. Jesus of Galilee. Probably she sus- likely that the charge would be repeated. pected him from his being in company A man also might have repeated it; and with John. This was in the early part Peter, irritated, provoked, perhaps of the trial of Jesus. thinking that he was in danger, then 70. But he denied before them all, denied his Master the second time &c. Ha denied that he was a disciple; This denial was in a stronger manner, he denied that he knew Jesus; he de. and with an oath. While in the porch, nied (Mark) that he understood what Mark says, the cock crew; that is, was meant-i. e. he did not see any the first crowing, or not far from midreason why this question was asked. night. All this was palpable falsehood; and 73. And after a while. That is, aboul Peter must have known that it was an hour after. (Luke.) Peter, by this such. This is remarkable, because time, had returned into the palace or Peter had just before been so confident. hall, and stood warming himself by the It is more remarkable, because the fire. John xviii. 25. ~ Thy speech be. edge of the charge was taken off by the wrayeth thee. Your language makes it insinuation that John was known to be manifest that you are of his company, a disciple-thou also wast with Jesus That is, as Mark adds, he was a Galtof Galilee. lean; and in this way his speech be71. When he was gone out into the trayed him. It is probable that the porch. The entrance, or the small Galileans were distinguished for some apartment between the outer door and peculiarity of pronunciation, perhaps the large hall in the centre of the build- some peculiar rusticity or coarseness in ing. See plan of a house, Note, Matt. their manner of speaking, that distin ix. 1-8. Peter was embarrassed and guished them from the refinement of confused by the question; and to save the capital, Jerusalem. This charge his confusion from attracting notice, he John says (xviii. 26), was supported by went away from the fire into the porch, the express affirmation of a kinsman of where he expected to be unobserved. Malchus, the servant of the high priest, Yet in vain. By the very movement that he had seen him in the garden. to avoid detection, he came into contact 74. Then began he to curse, &c. with another who knew him, and re- Peter was now irritated beyond endupeated the charge. How clearly does rance. He could no longer resist the it prove that our Lord was omniscient, evidence that he was known. It had that all these things were foreseen! been repeatedly charged on him. ITis [ Another maid saw him. Mark simply language had betrayed him, and there says that a maid saw him. From Luke was a positive witness who had seen it would appear that a man spoke to him. him. He felt it necessary, therefore, Luke xxii. 58. The truth probably is, to be still more decided; and he accord. that both were done. When he first ingly added to the sin of denying his went out, a maid charged him with Lord, the deep aggravation of profane being a follower of Jesus. He was cursing and swearing; affirming whal robably there a considerable time. he must have known was false, that he To this charge he might have been si- knew not the man. Immediate y ther ent, thinking, perhaps, that he was the cock crew; that is, the second concealed, and there was no need of crowing, or rot far from thr~e ui the denying Jesus then. Yet it is very morning. $316 A'MATTHEW. [A. D. 3U 7b And Peter rsnmembered the a Before the cock crow, thou shal word of Jesus, which said unto him, deny me thrice. And he went ont, a ver.34. Lu.22.31-34. and wept bitterly. 75. And Peter emembered the words scandal on religion. 3d. When a man ef Jesus, &c. Luke has mentioned a begins to sin, his fall from one act to beautiful and touching circumstance another is easy-perhaps almost certain omitted by the other evangelists, that At first Peter's sin was only simple when the cock crew, Jesus turned and denial; then it increased to more vioe'ooked upon Peter, and that then he re- lent affirmation, and ended with open membered his words. They were in profaneness. ESo the downward road the same room-Jesus at the upper end of crime is easy. When sin is once in. of the hall, elevated far a tribunal, and dulged, the way is open for a whole Peter below with the servants; so that deiuge of crime; nor is the course easily Jesus could look down upon Peter staved till the soul is overwhelmed in stan'ding near the fire.. By a tender and awful guilt. 4th. True repentance is compassionate look-a single glance of deep, thorough, bitter. Peter wept his eye-the injured Saviour brought to bitterry. It was sincere sorrow-sorremembrance all Peter's promises, his row proportioned to the nature of the own p, edictions, and the great guilt of offence he had committed. 5th. A look,he disciple; he overwhelmed him with from Jesus-a look of mingled affec. the remembrance of his sin, and pierced tion, pity, and reproof-produces bittel his heart through with many sorrows. sorrow for sin. Him we injure by our The consciousness of deep and awful crimes; and his tender look, when we guilt rushed over Peter's soul; he flew err, pierces the soul through with many from the palace, he went alone in the sorrows, opens fountains of tears in the darkness of the night, and wept bitterly. bosom, and leads us to weep with bitThe fall of Peter is one of the most terness over our transgressions. 6th. melancholy instances of depravity ever When we sin-when we fall into tempcommitted in our world. But a little tation —let us retire from the world, while before so confident; seated at the seek the place of solitude, and pour out table of the Lord; distinguished, our sorrows before God. He will mark throughout the ministry of Christ, with our groans; he will hear our sighs; he peculiar favors; cautioned against this will pity his children; and he will re very thing; yet so soon denying him, ceive them, lile weeping Peter, to his forgetting his promises, and profanely arms again. 7th. Real Christians may calling on God to witness what he knew be suffered to go far astray. To show to be false, that he did not know him! them their weakness, to check self-con Had it been but once, it would have fidence, and to produce dependence on been awful guilt-guilt deeply piercing Jesus Christ, they may be able to show the Redeemer's soul in the day of trial; how weak, and feeble, and rash they but it was three times repeated, and at are. Peter was a real believer. Jesus last with profane cursing and swearing. had prayed for him that his faith should Yet while we weep over Peter's fall, fail not. Luke xxii. 32. Jesus was and seek not to palliate his crime, we always heard in his prayer. John xi. 42. should draw from it important practical He was heard, therefore, then. Peter's uses: 1st. The danger of self-confi- faith did not fail; that is, his belief in ience. He that thinketh he standeth Jesus, his real piety, his true attach. should take heed lest he fall. True ment to Jesus. IIe knew, during the Christian confidence is that which relies whole transaction, that Jesus was the on God for strength, and feels safety Messiah, and that he himself was well only in the belief that He is able and acquainted with him. But he was suf.'illing to keep fiom temptation. 2d. fered to declare that which he knew'he highest favors, the most exalted was not true. And in this consisted nivi eges, do not secure us from the his sin. Yet, 8th. Though a Christian iang r of falling into sin. Few men may be suffered to go astray-may fall were ever so highly favored as Peter; into sin-yet he who should, from this law ever so dreadfully departed from example of Peter, think he might law. the Saviour, and brought so deep a fully do it; or who should resolve to do .. D. 33.] CHAPTER XX II, 3'i CHAPTER XXVII. ders of the people ook course) VHEN the morning was come, against Jesus to put him to death all the chief priests and el- 2 And when they had bound him a Ps.2.2. it, thinking that he might, like Peter, demn him. The charge which the3 weep and repent; would give evidence fixed on was not that on which the that he knew nothing of the grace of had tried him, and on which they ha God. He that resolves to sin under the determined he ought to die (ch. xxvi. expectation of repenting hereafter, can- 66;) but that of perverting the nation, not be a Christian. and of forbidding to give tribute to CeIt is worthy of further remark, that sar. Luke xxiii. 2. On this accusa. the fact that the fall of Peter is recorded tion, if made out, they supposed Pilate by all the evangelists is high proof of could be induced to condemn Jesus. their honesty. They were willing to On a charge of blasphemy they knew tell the truth as it was; to conceal no he could not, as that was not an offence fact even if it made much against them- against the Roman laws, and over selves, and to make mention of their which, therefore, Pilate claimed no own faults without attempting to appear jurisdiction. ~ To put him to death. to be better than they were. And it is To devise some way by which he worthy of special observation, that might be put to death under the as Ilark has recorded this with all the thority of the Roman governor. circumstances of aggravation, perhaps 2. And when they had bound him. IH even more so than the others. Yet, by was bound when they took him in the the universal belief of antiquity, the garden. John xviii. 12. Probably when Gospel of MIark was written under Pe- he was tried before the sanhedrim, in ter's direction, and every part of it sub- the palace of Caiaphas, he had been mitted to him for examination. Higher loosed from his bonds-being there proof of the honesty and candor of the surrounded by multitudes, and supevangelists could not be demanded. posed to be safe. As they were about to lead him to another part of the city CHAPTER XXVII. now, they again bound him. The 1, 2. Jesus is brought before Pilate. binding consisted, probably, in nothing See also Mark xvi. 1; Luke xxiii. 1; more than tying his hands. ~ Pontius John xviii. 28. Pilate, the governor. The governol 1. When the morning was come. This appointed by the Romans over Judea. was not long after he had been con- The governor commonly resided at demned by the sanhedrim. Peter's Cesarea; but he came up to Jerusa last denial was probably not far from lem usually at the great feasts, when three o'clock, or near the break of day. most of the Jews were assembled, to As soon as it was light, they consulted administer justice, and to suppress tutogether for the purpose of taking his mults if any should arise. The title life. The sun rose at that season of which Pilate received was that of gothe year, in Judea, not far from five vernor, or procurator. The duties of o'clock; and the time when they as- the office were chiefly to collect the sembled was not long after Peter's de- revenues due to the Roman emperor, nial. ~ The chief priests-took counsel. and in certain cases to administer jus. They had agreed that he deserved to tice. Pilate was appointed governor of die, on a charge of blasphemy. Yet Judea by Tiberius, then emperor of they did not dare to put him to death Rome. John says (xviii. 28) that then by stoning, as they did afterwards Ste- led Jesus from Caiaphas to the ).all of phen (Acts vii.), and as the law corn- judgment-that is, to the part of the manded in case of blasphemy, for they pretorium or governor's palace where feared the people. They therefore con- justice was administered. The JewsT multed, or took counsel together, to de- did not, however, enter in themselves, termine on what pretence they could lest they should be defiled, but that deliver him to the Roman emperor, or they might eat the passover. In Numb. to fix some charge of a civil nature, by xix. 22. it is said that whosoever touched which Pilate might be induced to con an unclean thing should be anclearm g27 * $S1 IPIMATTHEW. [A. 1) 33 they led him away, and delivered 4 Saying, I have shined, in that I him to Pontius Pilate the governor, have betrayed the innocent blood. 3 Then Judas, which had betray- And they said, What is that to us ed him, when he saw that he was See thou to that. condemned, repented himself, and 5 And he cast down the pieces of brought again the thirty pieces of silver in the temple, and departed, silver to the chief priests and elders, and went and hanged - himself. a c.20.19. b 2 Ki.24.4. c Ps.55.23.'2 Sa 17.23. Ac.1.18. For this reason they would not enter confession is a remarkable proof that into the house of a heathen, lest they Jesus was innocent. Judas had beacr should contract some defilement that with him three years. He had seen would render them unfit to keep the him in public and private; he had passover. heard his public teaching and his pri3. 2'Ten Judas, when he saw that he vate views; he had seen him in all ~vas condemned, repented himself. This circumstances; and if he had done any shows that Judas did not suppose that thing evil, or advanced any thing against the affair would have resulted in this the Roman emperor, Judas was comcalamitous manner. He probably ex- petent to testify it. Had he known any pected that Jesus would have worked such thing, he would have stated it. a miracle to deliver himself, and not He would have appeared to vindicate have suffered this condemnation to himself. His testimony, being a discicome upon him. When he saw him pie of Jesus, would have been, to the taken, bound, tried, and condemned; chief priests, far more valuable than when he saw that all probability that that of any other man; and he might he would deliver himself was taken not only have escaped the horrors of a away; he was overwhelmed with dis- troubled conscience, and an awful death, appointment, sorrow, and remorse of but have looked for an ample reward. conscience. The word rendered re- That he did not make such a chargepented himself, it has been observed, that he fully and frankly confessed that does not of necessity denote a change Jesus was innocent-and that he gave for the better, but any change of views up the ill-gotten price of treason-is full and feelings. Here it evidently means proof, that, in the belief of Judas, the no other change than that produced by Saviour was free from crime, and even the horrors of a guilty conscience, and the suspicion of crime. ~ What is that by deep remorse for crime at its unex- to us? This form of speaking denoted pected results. It was not saving re- that they had nothing to do with his pentance. That leads to a holy life. remorse of conscience, and his belief This led to an increase of crime in his that Jesus was innocent. They had own death. True repentance leads the secured what they wanted, the person sinner to the Saviour. This led away of Jesus, and they cared little now for from the Saviour to the gallows. Ju- the feelings of the traitor. -So all das, if he had been a true penitent, wicked men, who make use of the would have come then to Jesus, con- agency of others for the accomplish fessed his crime at his feet, and sought ment of crime, or the gratification of for pardon there. But, overwhelmed passion, will care little for the effect on with remorse, and the conviction of vast the instrument. They will soon cast guilt, lie was not willing to come into him off and despise him, and in thouis presence, and added to the crime of sands of instances the instruments of a traitor that of self-murder. Assur- villany and the panders to the pleasures edly such a man could not be a true of others, are abandoned to remorse, penitent. wretchedness, crime, and death. 4. I have sinned. I have been guilty. 5. And he cast down, &c. This was [ have done wrong. ~' In that I have an evidence of his remorse of conscience setrayed the innocent blood. That is, in for his crime. His ill-gotten gain, now, eetraying an innocent being to death. did him no good. It would not produce Bleod is put here for life, or for the relief to his agonized mind. Ile atmn. The meaning is, that he knew tempted, therefore, to obtain relief by arid felt that Jesus was innocent. This throwing back the price of treason, ht DI 33.] CHAPTER XXVII. 19 6 And tile chief priests took the 7 And they took counsel, and silver pieces, and said, It is not law- bought with them the potter's field, ful for to put them into the treasury, to bury strangers in. escause it is the price of blood. But he attempted it in vain. The con-. It is tot lawful, &c. It was for sciousness of guilt was fastened to his bidden (Deut. xxiii. 18) to take what soul; and Judas found, as all will find, was esteemed as an abomination, and,hat to cast away or abandon ill-gotten to offer it to God, The price of blood wealth will not alleviate the guilty con- -that is, of the life of a man-they science. ~ In the temple. It is not quite justly considered as an improper ani certain what part of the temple is here unlawful offering. ~ The treasury. The meant. Some have thought it was the treasury was kept in the court of the place where the sanhedrim was accus- women. See plan of the temple, Matt. tomed to sit; others, the treasury; xxi. 12. It was composed of a number others, the part where the priests offer- of small chests placed in different parts ed sacrifice. It is probable that Judas of the courts to receive the voluntary cared little, or thought little, to what offerings of the people, as well as the particular part of the temple he went. half shekel required of every Jew. The In his deep remorse he hurried to the original word, here rendered treasury, temple, and probably cast the money contains the notion of an offering to God. down in the most convenient place, and What was given there was considered fled to some situation where he might as an offering made to Him. T The take his life. ~ And went and hanged price of blood. The life is in the blood. Aimself. Thetword used in the original, The word blood, here, means the same here, has given rise to much discussion, as life. The price of blood, means the whether it means that he was suffocated price by which the life of a man has or strangled by his great grief, or whe- been purchased. This was an acknowther he took his life by suspending him- ledgment that in their view Jesus was self. It is acknowledged on all hands, innocent. They had bought him, not however, that the latter is its most condemned him justly.-It is remarkausual meaning, and it is certainly the ble that they were so scrupulous now most obvious meaning. Peter says, in about so small a matter comparatively giving an account of the death of Jesus as putting this money in the treasury, (Acts i. 18), that Judas, "falling head- when they had no remorse about murlong, burst asunder in the midst, and dering an innocent being, and crucifyall his bowels gushed out." There ing him who had given full evidence has been supposed to be some difficulty that he was the Messiah. Men are in reconciling these two accounts, but often very scrupulous in small matters, there is really no necessary difference. who stick not at great crimes. Both accounts are true. Matthew re- 7. And they took counsel, &c. They cords the mode in which Judas attempt- consulted among themselves about the ed his death by hanging. Peter speaks proper way to dispose of this money. of the result. Judas probably passed' And bought with them. In Acts i. 18. out of the temple in great haste, and it is said of Judas that "he purchased a perturbation of mind. He sought a field with the reward of his iniquity." place where he might perpetrate this By the passage in the Acts is meant no crime. He would not, probably, be more than that hefurnished the means, o very careful about the fitness of the was the occasion of purchasing the field. means he used. In his anguish, his It is not of necessity implied that JudaI haste, his desire to die, he seized upon actually made the contract, and paid a rope and suspended himself; and it down the money to buy a field to bury l not at all remarkable, or indeed un- strangers in-a thing which would be usual, that the rope might prove too in itself very improbable; but that h weak and break. Falling headlong- was by his means that the field was pur that is, on his face,-he burst asunder, chased. It is very frequent in the scrip and in awful horrors died-a double tures, as well as in other writings, tf death, with double pains and double hor- represent a man as doing that which hb rors- -the reward of his aggravated guilt is only the cause or occasion of another' 320 MAI'THEW. LA. D. 33 8 Wherefore that field was called, that was valaed, 1 whomn they of thl The field of blood, unto this day. children of Israel did value; 9 (Then was fulfilled that which 10 And gave them for the pot. was spoken " by Jeremy the prophet, ter's field, as the Lord appointed saying, And they took the thirty me.) pieces of silver, the price of him or, whom they bought of the children cQ a Ze.11.12,23. Israel. doing. See Acts ii. 23; John xix. 1; correctly as the words of the Book of Matt. rxviii. 59, 60. IT The potter's the Prophets, the first of which was Je. field. Probably this was sore field remiah. Others have thought that there well known by that name, which was was a mistake made by ancient tran. used for the purpose of making earthen scribers, writing the name Jeremiah in. vessels. The price paid for a field so stead of Zechariah; and it is observed near Jerusalem may appear to be very that this might be done by the change small; but it is not improbable that it of only a single letter. It was often the had been worked till the clay was ex- custom to abridge words in writing them. hausted, and was neither fit for that bu- Thus, instead of writing the name of siness nor for tillage, and was therefore Jeremiah in full, it would be written in zonsidered as of little value. ~ To bury Greek Iriou. So Zechariah would be strangers in. Jews, who came up from written Zriou. By the mere change of other parts of the world to attend the Z into I, therefore, the mistake might great feasts at Jerusalem. The high easily be made. Probably this is the priests, who regarded the Gentiles as correct explanation. Others have supabominable, would not be inclined to posed that the words were spoken by pi ovide a burial place for them. Jeremiah, and that Zechariah recorded 8. The field of blood. The field pur- them, and that Matthew quoted them chased lby the price of blood. The as they were, the words of Jeremiah. name by which this field was called The passage is not auoted literally; and was Aceldama. Acts i. 19. It was just by its being fulfilled is meant, probawithout the walls of Jerusalem, on the bly, that the language used by Zecha south of mount Zion. It is now used riah on a similar occasion would express as a burying-place by the Armenian also this event. It was language apChristians in Jerusalem, who have a propriate to this occasion. ~ The price magnificent convent on mount Zion. of him that was valued. That is, the liiss. Herald, 1824. p. 66. See the map price of him on whom a value was set. of Jerusalem, ch. ii. ~_ To this day. The word rendered "valued," here, That is, to the day when Matthew does not, as often in our language, wrote this gospel, about thirty years mean to esteem, but to estimate; not to after the field was purchased. love, aourove, or regard, but to fix a 9. Spoken by Jeremy the prophet. The price on, to estimate the value of. This words quoted here are not to be found they considered to be thirty pieces of in the prophecy of Jeremiah. Words silver, the common price of a slave. similar to these are recorded in Zech. ~ They of the children of Israel did xl. 12, 13, and from that place this quo- value. Some of the Jews, the leaders tation has been doubtless made. Much or priests, acting in the name of the na. difficulty has been experienced in ex- tion. IT Did value. Did estimate, or plaining this quotation. Anciently, ac- fix a price on. cording to the Jewish writers, Jeremiah 10. And gave them. In Zechariah it was reckoned the first of the prophets, s, I gave them. Here it is represented and was placed first in the Book of the as being given by the priests. The Prophets: thus, Jeremiah, Ezekiel meaning is not, however, different. It Isaiah, and the twelve minor prophets is, that this price was given for the pot. Some have thought that Matthew, quot- ter's field. If As the Lord appointie i.g this place, quoted the Book of the me. That is, commanded me. The Prophets under the name of that which meaning of the place in Zechariah is gad the first place in the book-i. e., this: He was directed to go to the Jews Jeremiah; and though the words are as a prophet-a pastor of the people. those of Zechariah, yet they are quoted They treated him, as they had dome A, D. 33.J CHAPTER XXVII. 321 11 And Jesus stood before the the chief priests and elders, he an governor: and the governor asked swered a nothing. him, saying, Art thou the king of 13 Then saith Pilate unto himr the Jews? And Jesus said unto him, Hearest thou not how many things Thou sayest. they witness against thee 1 12 And when he was accused of 14 And he answered him to nevei a c.26.63. Wihers, witi; geat contempt. He asks governor, and to procure his death on a them to give him his price-i. e., the false charge of treason against the Ro trice which they thought he and his man emperor. ~ Thou sayest.'That pastoral labors were worth, or to show is, thou sayest right, or thou sayest the their estimate of his office. If they truth. We may wonder why the Jews, thought it of value, they were to pay if they heard this confession, did not him accordingly; if not, they were to press it upon the attention of Pilate as "forbear" —that is, to give nothing. a full confession of his guilt. It was To show their great contempt of him what they had accused him of. But it and his office, and of God who had sent might be doubtful whether, in the conhim, they gave him thirty pieces of sil- fusion, they heard the confession; or ver, thepriceof a slave. This God com- if they did, Jesus took away all occamanded, or appointed him to give to the sion of triumph by explaining to Pilate potter, or to throw into the pottery-to the nature of his kingdom. John xviii. throw away. So in the time of Jesus 36. Though he acknowledged that he the same thing was substantially re- was a king, yet he stated fully that his peated. Jesus came as the Messiah. kingdom was not of this world, and that They hated and rejected him. To show therefore it could not be alleged against their contenpt of him and his cause, him as treason against the Roman emthey valued him at the price of a slave. peror. This was done in the palace, This was thrown down in the temple, apart from the Jews, and fully satisfied *aken by the priests, and appropriated Pilate of his innocence. Johnxviii. 23. to the purchase of a field owned by a 12. IWhen he was accused, &c. To potter, worn out, and of little or no. wit, of perverting the nation, and of value; all showing at how low a price, forbidding to give tribute to Cwesar. through the whole transaction, the Son Luke xxiii. 2, 5. Probably this was of God was estimated. Though the done in a tumultuous manner, and in words quoted here are not precisely like every variety of form. ~ He answered those in Zechariah, yet the sense and nothing. He was conscious of his ingeneral structure are the same. nocence. He knew that they could 11. And Jesus stood before the gover- not prove these charges. They offered nor. Many things are omittedby Mat- no testimony to prove them; and, in thew in the account of this trial, which conscious innocence, he was silent. are recorded by the other evangelists. 13. They witness against thee. This A much more full account is found in means, rather, that they accused him. John xviii. 28-40. ~ And the governor They were not witnesses, but accusers. asked him, &c. This question was These accusations were repeated and asked on account of the charge which pressed. They charged him with exthe Jews Drought against Jesus, of per- citing the people, teaching throughout verting the nation, and forbidding to all Judea, from Galilee to Jerusalem, give tribute to Caesar. Luke xxiii. 2. It and exciting them to sedition. Lake was on this charge that, after consulta- xxiii. 5. tion, they had agreed to arraign him 14. To never a word. That is, not before Pilate. They had condemned at all. He said nothing. This is a way him for Hlasphlemy; but they well knew of speaking, denoting that it was rethat Pilate would altogether disregard markable. It is an emphatic way of an accusation of that kind. They there- saying that he answered nothing. There fore attempted to substitute a totally was no need of his replying. He was;iierent accusation from that on which innocent, and they offered no proof of hey had professed to find him guilty; guilt. Besides, his appearance was fuli o excite the jealousy of the Roman evidence in his ftavr. He was Ipor. 322 MATTHEW. [A. D. 33, a word; insomntch that the governor 16 And they laa then a rotable marvelled greatly. prisoner, called Barabbas. 15 Now a at that feast the go- 17 Therefore, when they were ternor was wont to. release unto the gathered together, Pilate said unto people a prisoner, whom they would. them, Whom will ye that I release a Mar.15.6,&c. Lu.23.17,&c. Jno.18.39,&c. unarmed, without powerful friends, and often, that when persons were arraign. alons. His life had been public, and ed before the Romans, on charge of se. eis sentiments were well known, and dition, some peculiar favorite of the,he charge had on the face of it the as- people, or some leader, might be among ect of absurdity. It deserved there- the number. It is evident that if they sore no answer. Ilarvelled greatly. had the privilege of recovering such a Wondered exceedingly, or was much person, it would serve much to alla3 surprised. He was probably more sur- their feelings, and make tolerable the prised that he bore this so meekly, and yoke under which they groaned, did not return railing for railing, than 16. A notable prisoner. The word that he did not set up a defence. The notable means one that is distinguished latter was unnecessary. The former in any way, either for great virtues, or was unusual. The governor was not great crimes. In this place, it evident. accustomed to see it, and was therefore ly means the latter. He was perhaps greatly amazed. a leader of a band who had been guilty It was at this time that Pilate, having of sedition, and had committed murder heard them speak of Galilee (Luke xxiii. in an insurrection. Luke xxiii. 19. 5), asked if he was a Galilean. Having 17. Whom will ye that I release, &c. ascertained that he was, and probably Pilate was satisfied of the innocence of desirous of freeing himself from any Jesus. Luke xxiii. 13-16. He was, farther trouble in tTie affair, under pre- therefore, desirous of releasing him. He tence that he belonged to Herod's ju- expected to release one to the people. risdiction, he sent Jesus to Herod, who He knew that Jesus, though condemnwas then at Jerusalem, attending the ed by the chief priests, was yet popular feast of the passover. Luke xxiii. 6 - among the people. He therefore at12. Herod, having examined him, and tempted in this manner to rescue him finding no cause of death in him, sent from the hands of the priests, and exhim back to Pilate. Pleased with the pected that the people would prefer him, respect which had been shown him, to an odious and infamous robber and Herod laid aside his enmity against Pi- murderer.-Had the people been left to late, and they became friends. The themselves, it would probably have cause of their friendship does not appear been done. X Jesus which is called to be at all that they were united in op- Christ. That is, Jesus who claims to posing the claims of Jesus to be the be the Messiah. Pilate probably did Messiah, but the respect which Pilate not believe it, or care much for it. He had shown in sending Jesus to him. used the name which Jesus had ac. 15-23. See also the parallel places quired among the people. Perhaps, in Mark xv. 6-14; Luke xxiii. 17-23; also, he thought that they would be John-xviii. 39, 40. more likely to ask him to be released, 15. At that feast. The feast of the if he was presented to them as the MesPassover. I The governor was wont to siah-Mark (xv. 9,) adds, that he asked release, &c. Was accustomed to re- them whether they would that he should lease. From what this custom arose, release the king of the Jews? It is proor by whom it was introduced, is not bable that he asked the question in known. It was probably adopted to both ways. Perhaps it was several tecure popularity among the Jews, and times repeated, and Matthew has reso render the government of the Ro- corded one way in which it was asked,,nans.lessodious. Any ittle indulgence and Mark another. He asked them granted to the Jews during the heavy whether they would demand him who oppression of the Romans, would serve was called the Christ —expecting that to conciliate their favor, and to keep the they would be moved by the claims of Biion from seiition. It might happen the Messiah, claims which when he en* A. I). 33.1 CHAPTER XXVII. 328 utlo you I Baaabbas, or Jesus which ders persuaded the multitude that ts called Christ I they should ask c Barabbas, and de. 18 For he knew that for envy a stroy Jesus. they had delivered him. 21 The governor answered and 19 When he was set down on the said unto them, Whether of the judgment-seat, his wife sent unto twain will ye that I release unto him, saying, Have thou nothing to you. They said, Barabbas. do with that b just man; for I have 22 Pilate saith unto them, What suffered many things this day in a shall I do then with Jesus, which i: Iream because of him. called Christ They all say unto'20 But the chief priests and el- him, Let him be crucified. aPr 27.4. Ec.4.4. b Is.53.11. Zec.9.9. Lu.14 23.47. 1 Pe.S..22. 1 Jno.2.l. tered Jerusalem in triumph, and in the of heaven would follow her husband temple, they had acknowledged. He and family, if he condemned the innoasked them whether they would have cent I That just man. The word the king of the Jews-probably to ridi- just here has the sense of innocent; cule the priests who had delivered him or not guilty. She might have been on that charge. He did it to show the satisfied of his innocence fiom other people how absurd the accusation was. sources, as well as from the dream. There he stood, apparently, a poor, in- -It is possible that the woman might offensive, unarmed, and despised man. have been a worshipper of the true Herod set him at nought and scourged God, and that she might therefore have him, and sent him back. The charge, desired that the Messiah should be retherefore, of the priests, that he was a leased. ~ I have suffered many things, king opposed to the Roman emperor, &c. Dreams were occasionally conwas supremely ridiculous; and Pilate sidered as indications of the Divine expecting the people would see it so, will, and among the Romans and Greeks hoped also that they would ask him to as well as the Jews, great reliance was be released. placed on them. Her mind, probably 18. For he knew that for envy, &c. agitated with the subject; satisfied' of This was envy at his popularity. He the innocence of Jesus; and knowing drew away the people from them. This that the Jews would make every effort Pilate understood probably from his to secure his condemnation, was also knowlege of the pride and ambition of excited during her sleep, perhaps with the rulers, and from the fact that no a frightful prospect of the judgments danger could arise from a person that that would descend on the family of appeared like Jesus. If Pilate knew Pilate if Jesus was condemned. She this, he was bound to release him him- therefore sent to him to secure if posself. As a governor and judge, he was sible his release. oound to protect the innocent, and 20. Persuaded the multitude. The should, in spite of all the opposition of release of a prisoner was to be to the the Jews, at once have set him at lib- people, not to the rulers. The rulers, erty. But the scriptures could not then therefore, in order to secure the con. Lave been fulfilled. It was necessary, demnation of Jesus, urged on the peo in order that an atonement should be pie to demand Barabbas. The people made, that Jesus should be condemned were greatly under the influence of the to die. At the same time, it shows the priests. Galileans among the citizens wisdom of the overruling providence of of Jerusalem were held in contempt, God, that he was condemned by a man The priests turned the pretensions or who was satisfied of his innocence, and Jesus into ridicule. Hence in a popu who proclaimed before his accusers lar tumult, among a flexible, and chang. nis full belief that there was no fault ing multitude, they easily excited their. in him. who but a little before had cried hosan. 19. Have thou nothing to do, &c. na to cry crucify him.'hat is, do not condemn him. Per- 21. Whether of the twaint Which oaps she was afraid that the vengeance of the two, Jesus or Barabbas I 824 MATTHEW. A. D. 32 23 And the governor said, Why, titude saying, 1 am innocent of tha what evil hath he donel But they blood of this just person: see ye cried out the more, Saying, Let a to it. him be crucified. 25 Then answered all the people, 24 When Pilate saw that he could and said, His c blood be on us, and pievail nothing, but that rather a tu- on our children. mult was made, he took water, and 26 Then released he Barabbas washed hisb hands before the mul- unto them: and when he had a c.21.3s,39. b De.21.6. c De 19 10. Jos.2.19. c.21.44. Ac.5:28. 23. And the Governor said, Why? among the Athenians, if any one acraike informs us that Pilate put this cused another of a capital crime, he question to them three times, so anxious devoted himself and children to the was he to release him. He affirmed same punishment, if ir.e accused was that he had found no cause of death in afterwards found innccent. So in all him. He said therefore, that he would countries the conduct of the parent inchastise him, and let him go. He ex- volves also the children in the conse. pected probably by causing him to be quences of his conduct. The Jews publicly whipped, to excite their cor- had no right to call down this vengeance passion, to satisfy them, and thus to on their children, but in the righteous evade the demands of the priests, and judgment of God it has come upon to set him at liberty with the consent them. In less than forty years their of the people. So weak and irresolute city and temple were overthrown and was this Roman governor! Satisfied destroyed. More than a million of peo. of his innocence, he should at once have ple perished in the siege. Thousands preferred justice topopularity, and acted died by famine; thousands by disease, as became a magistrate in acquitting the thousands by the sword; and their blood innocent. ~T Let him be crucified. See ran down the streets like water, so that, Note on verse 39. Luke says they Josephus says, it extinguished thingo were instant with loud voices demand- that were burning in the city. Thou ing this. They urged it. They de- sands were crucified-suffering the same manded it with a popular clamor. punishment that they had inflicted oi 24. He took water, &c. The Jews the Messiah. So great was the num were accustomed to wash their hands ber of those who were crucified, that when they wished to show that they Josephus says, they were obliged tc were innocent of a crime committed by cease from it, " room being wanting for others. See Deut. xxi. 6; Ps. xxvi. 6. the crosses, and crosses for the men." They often used signs to represent their To this day, also, the curse has re meaning. Pilate, in doing this, meant mained. They have been a nation scat. to denote that they were guilty of his tered and peeled; persecuted almost death, but that he was innocent. But every where, and a hissing and a bythe mere washing of his hands, did not word amnong men. No single nation free him from guilt. He was bound as probably has suffered so much; and yet a magistrate to free an innocent man; they have been preserved. All classes and whatever might be the clamor of of men; all the governments of the the Jews, he was guilty at the bar of earth, have conspired to overwhelm God for suffering the holy Saviour to them with calamity, and yet they still be led to execution, to gratify the ma- live as monuments of the justice of lice of enraged priests, and the clamors God, and as proofs, going down from of'a tumultuous populace. T See ye to age to'age, that the Christian religion ig it, That is, take it upon yourselves. Ye true-standing demonstrations of the Uds responsible for it, if ye put him to crime of their fathers in putting the de.lth. Messiah to death, and in calling down 25. His blood be on us, &c. That vengeance on their heads. i, let the guilt of putting him to death, 26. And when he had scou'ged Jesus. if there be any, be on'us and our child- See Note, Matt. x. 17. Among the Roren; We will be answerable for it, mans it was customary to scourge, or and will consent to bear the punishment whip, q slave before he was crucified.'or it. It is remarked by writers, that This was done to inflict a greater suf A. D.',.j CHAPTER XXVII. 32 scourged aJesus, he delivered him 28 And they stlipped him, and to be crucified. pit on him a scurl t robe. 27 Then the soldiers of the go- 29 And when they had platted a vernor took Jesus into the'common crown of thorns, they put it upon hall, and gathered unto him the his head, and a Iced in his right bhole band of soldiers. hand: and they rc wed the knee be. a Is.53 5. Lu.18.33. 1 or, governor's house. fsrig than crucifixion would be a.one; man army, andl O.o by the Rorlah siJ. to add to the horrors of the pun- governors. It was made so as to be ihmaent. Our Lord, being about to be placed on the shoulHers, and was bound put to dea:h, after the manner of a slave, around the bory so as to leave the right wrss also treated as a slave; as one of arm at liberty. As we cannot suppose the lowest and most despised of man- that Pilate would amray him in a new kind.-If He delivered him, &c. Not and splendid robe, we must suppose merely he gave him up to them to cru- that this was one which had been worn cify him, as if they only were answer- and cast off as ucrcless, and was now able, but he gave him up as a judde used to array the Son of God as an ob when he ought to have saved his life, ject of ridicule and scorn! and might have done it. Crucifixion 29. Had platted. The word platted was a Roman punishment; it was per- here means woven together or having formed by Roman soldiers; Pilate pro- made a wreath of a thorn bush. ~ A nounced the sentence from the tribu- crown. Or perhaps rather a wreath. A nal, and Pilate affixed the title to the crown was worn by kings, commonly cross. Pilate, therefore, as well as the made of gold, and precious stones. To Jews, was answerable to God, for the ridicule the pretensions of Jesus, that death of the Saviour of the world. he was a king, they probably plucked 27-31. See also Mark xv. 15-20: up a thorn bush growing near, made it John xix. 1-3. into something resembling, in shape, a 27. Into the common hall. The ori- royal crown, so as to correspond with ginal word here means rather the go- the old purple, and to complete the vernor's palace, or dwelling. The trial mockery. IT Of thorns. What is the of Jesus had taken place out of the precise species of shrub denoted here palace. The Jews would not enter in, is not certainly known. It was, lo:wand it is probable that courts were held ever, doubtless, one of that species thaj often in a larger and more public place, has sharp points of very hard wood than would be a room in his dwelling. They could therefore be easily pressed Jesus, being condemned, was led by into the skin, and cause considerable the soldiers away from the Je\us within pain. Probably they seized upon the the palace, and subjected to their pro- first thing in their way that could be fane mockery and sport.'i The whole made into a crown, and this happened band. The band or cohort was a tenth to be a thorn; thus increasing the sufpart of a Roman legion, and consisted ferings of the meek Redeemer.TT And of from four hundred to six hundred a reed in his right hand. A reed is men, according to the size of the legion. a straight, slender herb, growing in 28. And they stripped him. That is, marshy places, and abundant on the they either took off all his upper gar- banks of the Jordan. It was often used ments or removed all his clothing, pro- for the purpose of making staves for oably the former. ~ A scarlet robe. walking; and it is not improbable that Mark says they clothed him in purple. this was such a staff in the possession The scarlet color was obtained fiom a of some person present. The word is ~pies of fruit; purple from shell-fish. several times thus used. See 2 Kings the ancients gave the name purple to xviii. 21; Isa. xxxvi. 6; Ezek. xxix. 6. any color that had a mixture of red in Kings commonly carried a sceptre, made it, lnd consequently these different co- of ivory or gold, as a sign of their office lors might be sometimes called by the or rank. Es, iv. 11; viii. 4. This reed same name. The robe here used was or staff they ut in his hrnd, in imitathe kind worn by Roman generals, and tion of a sceptre, to deride also his pre,)tiler distinguished officers of the Ro- tensions ot being a king. T And thAe 28 326 MATTI EW. LA. D. 33 fore aim, and e'un cked "him, saying, ed him, they took the robe off from Hail, King of tith Jews! him, and put his own raiment on 30 And they spitb upon him, and him, and led c him away to crucify took the reed, and smote him on the him. head. 32 And as they came ou', they 31 And aftet that they had mock- found a mar of Cyrene, Simon by a Ps.69.19,20. b Is.49.7. 50.6. 533,7. c Nu.15.35. 1 Ki.21.10,13. Ac.7.58. He.13.1t.'wed the knee. This was done for in these accounts. It was a part of the mockery.. It was an act of pretended usual punishment of those who were somage. It was to ridicule his saying crucified, that they should bear their ihat he was a king. The common own cross to the place of execution, mode of showing respect or homage It was accordingly laid at first cn Jesus, for kings, was by kneeling or prostra- and he went forth, as John says, beardon. It shows amazing forbearance on ing it. Weak, however, and exhausted ne part of Jesus, that he thus consent- by suffering and watchfulness, he pro. ed to be ridiculed, and set at naught. bably sunk under the heavy burden. No mere human being would have and they laid hold of Simon that he borne it. None but him who loved us might bear one end of the cross, as unto death, and who saw the grand re- Luke says, after Jesus. The cross suits that would come from this scene was composed of two pieces of wood, of sufferings, could have endured such one of which was placed upright in the cruel mockery. T Hail, Kiing of the earth, and the other crossed it, after the Jews. The term hail was a common form of the figure t. The upright mode of salutation to a king, or even to part was commonly so high that the a friend. It implies, commonly, the feet of the person crucified were trwo highest respect for office, as well as the or three feet from the ground. On the person, and is an invocation of blessings middle of that upright part there was a on the person. Here it was used to projection, or seat, on which the per. carry on what they thought to be the son crucified sat, or, as it were, rode, farce of his being a king; to ridicule in This was necessary, as the hands were avery possible way the pretensions of not alone strong enough to bear the a poor, unattended, unarmed man of weight of the body; as the body was Nazareth, as if he had been a weak left exposed often many days, and not impostor, or had been deranged. unfiequently suffered to remain till the 30. And they spit upon him. This flesh had been devoured by vultures, or was a token of the deepest contempt putrefied in the sun. The feet were and insult. See Note, Matt. xxvi. 67. fastened to this upright piece, either by ~[ And took the reed. The cane, proba- nailing them with large spikes driven bly so large as to inflict a heavy blow. through the tender part, or by being A'And smot, him on the head. Not lashed by cords. To the cross piece at merely to injure him by the force of the the top, the hands, being extended. t)low, but to press the thorns into his were also fastened, either by spikes, or head, and thus to add cruelty to insult. by cords, or perhaps in some cases by 31, 32. As they came out. That is, both. The hands and feet of our Sa out of the governor's palace, where he viour, were both fastened by spiken. had been treated with such cruelty and Crosses were also sometimes made in contempt, or out of the gates of the city the form of the letter X, the limbs cf to crucify him. 1~A man of Cyrene. the person crucified being extended to Cyrene was a city of Libya, in Africa, the four parts, and he suffered to die a ying west of Egypt. Tiere were lingering death, in this cruel manne:-. many Jews there, and they were in the The cross used in the crucifixion of smbit, like others, of going frequently Christ, appears to have been the formes'o Jerusalem. STHim the! compelled to The mention of the cross often occurs sear his cross. John says (xix. 17.) that in the New Testament. It was the inJesus went forth bearing his cross. strument on which the Saviour made Luke says (xxiii. 26.) that they laid the atonement for the sins of the world, Iross on Simrs, that he might bear it The whole of the Christian's hope of after Jesus. There is no contradiction heaven, and all his peace and consolb A 1. 33,] CHAP'Ib XXVIi. 32 name: him they compelled to bear unto a place called Golgotha, that.iis cross. is to say, A place of a skull, 33 And when they were cume 34 They gave him vinegar to tion in trial and in death, depend on the ter was crucified. See Notes on John eacrifice there made for sin, and on just xxi. 18. views and fbelings in regard to the fact and the design of the Redeemer's death. The following cuts are, therefore, inserted as an illustration of the usual form of the cross, and common method of crucifixion. The simplest -orm of the cross was the following: \ 33. Golgotha. This is the Hebrew word, signifying the place of a skull. This is the word which in Luke is called Calvary. In the original, there also, it is a skull. The word calvary is a Latin word meaning skull, or place of skulls. It is not known certainly why this name was given to this place. Some have supposed that it was because the mount resembled in shape a human skull. The most probable opinion,''he usual mode of crucifixion is il- however, is that it was a place of exera A meminence usually supposed to have g ^ a^- /~ / been on the north-west of Jerusalem, without the walls of the city, but at, ull S a short distance. Jesus was put to / ^ l /Da death out of the city, because capital punishments were not allowed within i ^ Lthe walls. See Num. xv. 35. 1 Kings xxi. 13. This was a law among the Ro. mans, as well as the Jews. He also died there, because the bodies of the beasts slain in sacrifice as typical of him, were burned without the camp. He also, as the antitype, suffered without the gate. lHeb. xiii. 11, 12. The place which is shown ____ssse'. ^ ^ o as Calvary now is within the city, and /'i as must also have been within the ancient ^,.s^^^^^^-^^^^^a^^^ ^ walls, and there is no reason to supposs _,rv B^-aa-::i__^.n I that it is the place where the Saviour was Other modes of crucifixion are illus- put to death. sated by the f6llowing cut. It was in 34. They gae him vinegar, &c. one'f these irodes, probably, that Pe- Mark says that "they gate him to drms 3628 MATTHE W LA, 1). 33 drink, mingled fa with gall: and 35 And' they,rucified him, and when he had tasted thereof, he parted his garments, casting lots; would not drink. that it might be filfilled which was a Ps.69.21. b Ps.22.16. Mar.15.24.&c. Lu.23.31&.6 a no.19.24,&c. stene mtngled with myrrh." Th..wo demned to suffer was stripped, and was evangelists mean the same thing. Vin extended on it, and the soldiers fasten sgar was made of light wine rendered ed the hands and feet either by nails or meid, and was the common drink of thongs. After they had fixed the nails'he Roman soldiers, and this might be deeply in the wood., they elevated the caled either vinegar or wine, in com- cross with the agonizing sufferer on it, mon language. ltyrrh is a bitter sub- and in order to fix it more firmly in the ttance, produced in Arabia, but is used earth, they let it fall violently into the. often to denote any thing bitter. The hole which they had dug to receive it. meaning of the name is bitterness. See This sudden fall must have given to the Note, Matt. ii. 11. Gall is properly a person that was nailed to it a most viobitter secretion from the liver, but the lent and convulsive shock, and greatly word is also used to denote any thing increased his sufferings. The crucified exceedingly bitter, as wormwood, &c. person was then suffered to hang, com. The drink, therefore, was vinegar or monly, till pain, exhaustion, thirst, and wine, rendered bitter by the infusion hunger, ended his life. Sometimes the of wormwood, or some other very bit- sufferings continued for days; and ter substance. The effect of this, it is when friendly death terminated the said, was to stupify the senses. It was life, the body was often suffered to reoften given to those crucified, to ren- main-a loathsome object, putrefying der them insensible to the pains of in the sun, or devoured by birds. death. Our Lord knowing this, when This punishment was deemed the he had tasted it, refused to drink. He most disgraceful and ignominious that was unwilling to blunt the pains of dy- was practised among the Romans. It ing. The cup which his Father gave was the-way in which slaves, robbers, him, he rather chose to drink. He and the most notorious and abandoned came to suffer. His sorrows were ne- wretches, were commonly put to death. cessary for the work of the atonement; It was this., among other things, that and he gave himself up to the unmiti- exposed those who preached the gosgatedsufferings cfthe cross. This was pel to so much shame and contempt presented to himr. in the early part of among the Greeks and Romans. They his sufferings, or when he was about to despised every thing that was connectbe suspended on the cross. After- ed with the death of one who had died ward, when he was on the cross, and as a slave and an outlaw. just before his death, vinegar was of- As it was the most ignominious pun-'ered to him without the myrrh,-the ishment known, so it was the most vinegar which the soldiers usually drank painful. The following circumstances -and of this he received. See ver. 49, make it a death of peculiar pain: 1st. and John xix. 28-30. Where Mat- The position of the arms and the body thiew and Mark say that he'would not was unnatural, the awns being extend drink' they refer to a different thing, ed back and almost immovable. The, and a different time, from John, and least motion gave violent pain in the there is no contradiction. hands and feet,-and in the back, which 35. And they crucified him. To cru- was lacerated with stripes. 2d. The ejfy. means to put to death on a cross. nails being driven through the parts of The cross has been described at ver. 32. the hands and feet which abound with T'he manner of the crucifixion was as nerves and tendons, created the most "'llows:- After the criminal had car- exquisite anguish. 3d. The exposure:ied the cross, attended with every pos- of so many wounds to the air brought uible jibe and insult, to the place of ex- on a violelt inflammation, wnich gieatly ecution, a hole was dug in the earth to increased \he poignancy of the sutfer. receive the foot of i. The cross was ing. 4tl. The free circulation or the laid an the grmind; the person con. blooa nvas prevented. More blcmo -aa &. D. 33.] CHAPTER XXVI1. 29 spoken a by the prophet, They part- JESUS TIHE KING OF TIlE ed my garments among them, and JEWS. upon my vesture did they cast 38 Then were there two thieves lots. b crucified with him; one on the 36 And sitting down, they watca- right hand, and another on the left. ed him there; 39 And they that passed by ke37 And set up over his head viled him, wagging c their heads, ale acusation written, THIS IS 40 And saying, Thou that de. a Ps.22.18. b Is.53.12. c Ps.22.7.109.25. taAied cut in the arteries than could title, and put it upon the crose. Probre be returned by the veins. The conse- bly Pilate wrote it, or caused'it to ze quence was, that there was a great in- written, and directed the soldiers to set erease in the veins of the head, pro- it up. A man is often said to do what during an intense pressure and violent he directs others to do. It was custompain. The same was true of other parts ary to set up over the heads of persons of the body. This intense pressure in crucified the crime fbr which they suf the blood-ve-els was the source of in- fered, and the name of the sufferer. expressible misery. 5th. The pain gra- The accusation on which Jesus had dually increased. There was no re- been condemned by Pilate, was his laxation and no rest. There was no claiming to be the king of the Jews. prospect but death. The sufferer was r This is Jesus the king of the Jews. commonly able to endure it till the The evangelists differ in the account third, and sometimes even to the se- of this title. Mark (xv. 26) says it was venth day. The intense sufferings of "the king of the Jews." Luke says, the Saviour, however, were sooner (xxiii. 38), "this is the king of the terminated. This was caused, per- Jews." John (xix. 19), "Jesus of haps, in some measure, by his previous Nazareth, the king of the Jews." But fatigue and exhaustion, but still more the difficulty may be easily removed. by the intense sufferings of his soul, in John says, that the title was written bearing our griefs, and carrying our in Hebrew, Greek, and Latin. It is sorrows; in making an atonement for not at all improbable that the inscripthe sins of the world. See Note on tion varied in these languages. One Mark xv. 44.'T And parted his gar- evangelist may have translated it from ments. It was customary to crucify a the Hebrew; another from the Greek; person naked. The clothes of the suf- a third from the Latin; and a fourth ferer belonged to those who were ex- have translated one of the inscriptions a ecutioners. John says (xix. 23) that little differently from another. Besides, they divided his garments into four the evangelists all agree in the main parts, to each soldier a part; but for point of the inscription, viz., that he his coat they cast lots. See Note on was the king of the Jews. the place. When Matthew says, there- 38. Two thieves crucified, &c. Rath fore, that they parted his garments, er, two robbers. Pilate did not reside casting lots, it is to be understood that in Jerusalem. When he came there on they divided one part of them, and for the great feasts, or at other times, it was, the other part of them they cast lots. in part, to hold courts for the trial of h That it might be fulfilled, &c. The criminals. These robbers had been prowv,-rds here quoted are found in Psalm bably condemned at that time; and to x;ii. 18. The whole psalm is usually show greater contempt for Jesus, he referred to Christ, and is a most strik- was crucified between men of that tng description of his sufferings and abandoned character, and on a cross *eath. that should have been occupied by their S5. They watched him there. That is, companion and leader, Barabbas, fhe four soldiers who had crucified 39. TWagging their heads. In toake bim, They watched him lest his friends of derision and insult. See Job xvi. 4i vhould come and release him. Ps. cix. 25. 37. And set up over his head. John 40 Thou that destroyest the templ., says (xix. 19), that Pilate wrot the & c. Meani:lg, thou that didst beast la 28 * 830 MATTHEW. [A. D. 33 stroyeso the termple,'-nd buiJdest it from the cross, and we will believe in three days, save thyself. If thou him. be the Son of God, come down 43 He trusted in God; let i him from the cross. deliver him now, if he will have 41 Likewise also the chief priests him: for he said, C I am the Son of mqcking him, with the scribes and God. vlders, said, 44 The thieves also, which were 42 Ile saved others, himself he crucified with him, cast the same cannot save. If he be the King of in his teeth. L;asel, let him now come down 45 Now from the sixth hour a tot 13.9. Ps.35.16. Is.28.22, Lu.18.32. b Ps.3.2.x. 8.42. 10.71.11. c Jno.5.17,18. 1 30,36. hou couldst do it. This was one of the that one of them did it, and that the things that had been falsely charged on other reproved him and was penitent. him. It was intended for painful sar- The account in Luke may, however, casm and derision. If he could destroy easily be reconciled with that in Mat. the temple, they thought he might easily thew, by supposing that at first, both of come down from the cross. them reviled the Saviour, and that it is 42, 43. He saved others. It does not of this fact that Matthew speaks. Af. seem probable that they meant to ad- terwards one of them relented, and be mit that he had actually saved others, came penitent-perhaps from witnessbut only that he pretended to save them ing the patient sufferings of Christ. It from death by miracles, or that he is of this particularly that Luke speaks. claimed to be the Messiah, and thus Or it may be, that what is true of one affirmed that he could save them. This of the malefactors, is by Matthew at is, therefore, cutting irony. T If he be tributed to both. The evangelists, when, the IKing of Israel, &c. It may seem for the sake of brevity, they avoid par strange to some that Jesus did not vin- ticularizing, often attribute to many dicate by a great miracle his claims to what is said or done by single persons, be the Messiah, and come down from meaning no more than that it was done the cross. But the time had come for by some one or more of' them, without him to make atonement. He had given specifying the one. Compare Mark vii. full and sufficient proof that he was the 17, with Matt. xv. 15. Mark v. 31, Christ. The people would have been with Luke viii. 45. Luke ix. 13, with as little satisfied that he was, if he had John vi. 8, 9. IT Cast the same in his come down from the cross. They said teeth. This is a most unhappy translathis for the purpose of insult; and Jesus tion. It means in the original simply, chose rather to suffer though nis ena- they upbraided him, or reproached him *acter was assailed, than to work a new in the same manner. miracle for their gratification. He had 45. Now, from the sixth hour. That foretold his death, and the time had is, from our twelve o'clock. The Jews come; and now amidst revilings, and divided their day into twelve hours, bejibes, and curses, and the severe sar- ginning to count at sunrise. ~ There casms of an angry and apparently tri- was darkness. This could not have umphant priesthood, he chose to die for been an eclipse of the sun, for the pass. the sins of the world. To this they over was celebrated at the time of the added insult to God, profanely calling full moon, when the moon is opposite upon him to interpose by miracle, and to the sun. Luke says (xxiii. 45), that save him, if he was his friend. And all the sun was darkened; but it was not nis, when their prophets had foretold by a.t eclipse, but, perhaps, by the va. this very scene, and when they were pors and clouds that preceded the eaith. fulfilling the predictions of their own quake. The only cause of this was the scriptures. So wonderful is the way interposing power of God-furnishing by which God causes his word to be testimony to the dignity of the sufferer, Ifufilled. and causing the elements to sympathise 44. The thieves alss. The robbers, with the pains, of his dying Son. It wae or highwaymen. Luke says'xxiii. 39) also peculia'lv proper to furnish this te A. D 33.] CHAPTER XXVII. 331 there was darkness a over all the 46 And about the ninth hout iand unto the ninth hour. Jesus cried with a loud voice, say a Am.8.9. fimnny when the Sit.t of righteousness of the serpeTit that lie should bruise the was withdrawing his beams for a time, heel of the seed of the woman. Gen, and the Redeemer of nmen was expir- iii. 15. By that has been commonly ing. A dark, thick cloud, shutting out understood to be meant, that though the light of day, and clothing every ob- the Messiah should finally crush and ject with the darkness of midnight, was destroy the power of Satan, yet he the appropriate drapery with which the should himself suffer through the power world should be clad when the Son of of the devil. When he was tempted God expired. This darkness was no- (Luke iv.) it was said that the tempter ticed by one at least of the Pagan writ- departedfrom him for a season. There ers. Phlegon, a Roman astronomer, is no improbability in supposing that he speaking of the fourteenth year of the might be permitted to return at the time reign of Tiberius, which is supposed to of his death, and exercise his power in be that in which our Saviour died, says, increasing the sufferings of the Lord "that the greatest eclipse of the sun Jesus. In what way this might be that was ever known happened then, done, can be only conjectured. It for the day was so turned into night that might be by horrid thoughts; by temptthe stars appeared." IT Over all the ation to despair, orto distrust God, who land. That is, probably over the whole thus permitted his innocent Son to suf larn\ of Judea, and perhaps some of the fer; or by an increased horror of the adjacent countries. The extent of the pains of dying. 3d. There might have darkness is not known. ~ The ninth been withheld from the Saviour those hour. Till about three o'clock in the strong religious consolations; those afternoon, at which time the Saviour is clear views of the justice and goodness supposed to have died. of God, which would have blunted his 46. Eli, Eli, &c. This language is pains, and soothed his agonies. Marnot pure Hebrew, nor Syriac, but a tyrs, under the influence of strong relimixture of both, called commonly Syro- gious feeling, have gone triumphantly Chaldaic. This was probably the an- to the stake, but it is possible that those guage which he commonly spoke. The views -might have been withheld from words are taken from Psalm xxii. 1. the Redeemer when he came to die. IT lly God, my God, &c. This expres- His sufferings were accumulated suffersion is one denoting intense suffering. ings; and the design of the atonement It has been difficult to understand in seemed to require that he should suffer what sense he was forsaken by God. It all that human nature could be made to is certain that God approved his work. endure in' so short a time. Yet, 4th. It is certain that Jesus was innocent. We have reason to think that there He had done nothing to forfeit the favor was still something more than all this of God. As his own Son-holy, harm- that produced this exclamation. Had less, undefiled, and obedient, God still there been no deeper and mope awful loved him. In either of these senses, sufferings; it would be difficult to see God could not have forsaken him. But why Jesus should have shrunk from the expression was probably used in re- these sorrows, and used such a remark erence to the following circumstances, able expression. Isaiah tells us (liii. 4, viz.: 1st. His great bodily sufferings on 5) that he bore our griefs, and carried the cross, greatly aggravated by his our sorrows; that he was wounded for previous scourging, and by the want of our transgressions, and bruised for our sympathy, and by the revilings of his iniquities; that the chastisement of our enemies on the cross. A person suffer- peace wao laid upon him; that by his ing thus, might address God as if he stripes wearehealed. He hath redeemed was forsaken, or given up to extreme us from the curse of the law, being anguish. 2d. He himself said that this made a curse for us, (Gal. iii. 13); hi was " the power of darkness." Luke was made a sin-offering, (2 Cor. v. 21); xxii. 53. The time when his enemies, he died in our place, on our account. including the Jews and Satan, were that he might bring us near to God. It suffered to do their utw st. It was said was this, doubtless, which caused hia 332 MATTHEW. lA. D. 33,'ng, Eli Eli, lama sabachthani. 49 The rest said, Let be, let us that is to say, " My God, my God, see whether Elias will come to save why hast thou forsaken me 2 him. 47 Some of them that stood there, 50 Jesus, when he had cried when they heard that, said, This man again with a loud voice, yielded up ealleth for Elias. the ghost. 48 And straightway one of them 51 And, behold, the veil c of the ran, and look a spunge, and filled it temple was rent d in twain, from with b vinegar, and put it on a reed, the top to the bottom; and the nd gave him to drink. earth did quake, and the rocks rent; a Ps.22.. Is.53.10. La.1.12. b Ps.69.21. c Ex.26.31. Le.16.2,15.21.23. 2 Ch.3.4. dli 25.7. intense sufferings. It was the mani- was put upon hyssop. The hyssop was festation of God's hatred of sin to his a shrub, growing so large sometimes a, soul, in some way which he has not to be called atree. 1 Kingsiv. 33. The explained, that he experienced in that stalk of this was what Matthew calls a dread hour. It was suffering endured reed. The spunge fastened to this could my him, that was due to us; and suf- easily be extended to reach the mouth l'ring by which, and by which alone, of Jesus. This vinegar Jesus drank we can be saved from eternal death. for it was not intended to stupify him. 47. This man calleth for Elias. This or blunt his sense of pain, like the wine was done purposely to deride him and and myrrh. his pretensions to be the Messiah. The 49. The rest said, &c. Still deriding words Eli, Eli, they might easily pre- his sufferings, and refusing to allow tend that they understood to mean even the poor consolation of a drink, to Elias, or so pervert them. The taunt assuage the thirst of the Saviour of the would be more cutting, because it was world in his dying agonies.,he universal belief of the Jews, as well 50. Cried again with a loud voice as the doctrine of Christ, that Elias He cried, "It is finished." John xix. would come before the Messiah. They 30. It was in the height of his agony, derided him now, as calling upon Elias, probably attended with deep groaning, when God would not help him; still and uttered amidst sorrows which were keeping up the pretensions to being the never else experienced in our world. Messiah, and invoking Elijah to come It finished the work of atonement from the dead to aid him. Or it is pos- made the way of salvation possible, sible that this might have been said by rolled away the curse from guilty men; some bystanders, who did not under- and opened the kingdom of heaven to stand the language in which he spoke, all true believers. ~ Yielded up the or who might not have been near enough ghost. This, though a literal transla to hear him distinctly. tion, is unhappy. It means, resigned 48. One of them ran. John (xix. 28) his spirit, or expired. The same phrase says, that this was in consequence of is used by the LXX. in describing the Jesus' saying, "I thirst." One of the ddath of Rachel. Gen. xxxv. 18. effects of crucifixion was excessive 51. The vail of the temple.. This was thirst. IT Took a spunge. A spunge is doubtless the vail, curiously wrought, a well known porous substance, that which separated the holy from the most easily absorbs water. It was used in holy place, dividing the temple into two this case, because Jesus being elevated, apartments. Ex. xxvi. 31-33. ~ Ia It i:.s difficult to convey a cup to his twain. In two pieces, or parts. This lips, ~ Filled it with vinegar. This was the time of day when the priest wsv was hle common drink of Roman sol- burning incense in the holy place, and it diers. It was a light wine, turned sour, is probable that he witnessed it. The and mixed with water. John says, most holy place has been usually consi. (xix. 29. there was a vessel set full of dered as a type of heaven, and the renavinegar, probably for the use of the ing of the vail to signify that the way to soldiers who watched his crucifixion. heaven was now open to all-the great F And put it on a reed. John says, it High Priest, the Lord Jesus, being A. 1. 33.J CHAPTER XXVII. 338 62 And 2 the graves were opened; 54 Now d when the centurion, and and many bodies of the saints which they that were with him watching B slept arose, Jesus, saw the earthquake, and those 53 And came out of the graves c things that were done, they feared after his resurrcton, and went into greatly, saying, Truly this was the the holy city, and appeared unto Scn of God. many. 55'And many women were there., a ls.t.8. 26.19. Ho.13.14. Jno.5.25,28. b Da. d M. L 47 12,2. 1 Th.4.14. c 1 Corn.!5.0. L2,2. 1'Th.4.14. cl1Cor.15.20. d Mar.15.39. Lu.23.47,&c. abot to enter in as the forerunner of the reason why they were raised. It iu his people. However, about the de- not improbable to suppose that it was, sign of the rending of the vail, the amidst the other wonders attending the scriptures are silent, and conjecture is death of Jesus, to convince the Jews useless. ~ And the earth did quake. that he was the Messiah. Perhaps Or shook. Earthquakes are violent some who had been his open friends convulsions of the ground, caused con- were raised up now as an attestation monly by confined and rarefied air. that he in whom they had believed, This was probably, however, a miracu- was the Christ. What became of them lous convulsion of the earth, in attesta- after they had entered into the city: tion of the truth that the sufferer was whether they again died, or ascended the Messiah, the Son of God; and as to heaven, is not revealed, and conjec an exhibition of his wrath at the crimes ture is vain. ~T The holy city. Jerusa. of those who put him to death. It was lem, called holy because the temple not confined to Judea, but was felt in was there; because it was devoted to other countries. It is mentioned by God; and was the place of their reliRoman writers. ~T The rocks rent. That gious solemnities. is, were torn asunder. Rocks are still 54. Now when the centurion, &c. seen at mount Calvary thus rent asun- Centurion, a captain of a hundred sol der, which are said to be the ones that diers. He was here placed over the.vere convulsed when the Saviour died. band that attended the crucifixion. 52. And the graves were opened. T Theyfeared greatly. They regarded Graves, or sepulchres, were most com- these things as proof that God was anmonly made among the Jews in solid gry, and they were terrified at the rocks, or in caves of rocks. The rend- prospect that vengeance was coming ing of the rocks, therefore, would lay on them. IF Truly this was the Son of them open. The graves were opened God. They had heard, probably, that by this earthquake, but the dead in them before Pilate he professed to be the did not rise till after his resurrection. Son of God. Seeing these wonders, lT And many bodies of saints arose. Of they believed that he was true, and course it is not known who these were, that God was now attesting the truth nor what became of them. It is pro- of his professions. The centurion bable that they were persons who had was a heathen, and had probably no:ecently died, and they appear to have very distinct notions of the phrase the been known in Jerusalem. At least Son of God; perhaps understanding by had the ancient saints risen, they would it only that he was like the heathen not have been known, and would not heroes who had been deified; but he so soon have been credited as those certainly regarded these wonders as who had recently died. ~ Whwch slept. proof that he was what he professed to Which had died. The death of saints be. In the original it is, "a son of a is often called sleep. Dan. xii. 2. 1 god;" an expression perfectly suitable Cor. xv. 18. 1 Thess. iv 15. to a polytheist, who believed in the ex. 53. And came out of the graves after istence of'many gods. Mark (xv. 39) is resurrection. The narrative of Mat- says, that they affirmed that " this man thew does not determine whether they was the son of God." Luke (xxiii. 47), came to life before Jesus rose, and re- that they said, "certainly this was a nained in the tombs, or came to life righteous man." These things were after he died The latter is the proba- said by differe;t per-sons, or at different ole opinion. There is nothing said of periods of his sufferengs —-oae evange 334 MATTHEW LA D. 33. (beholding afar off,) which a follow- thea, named Joseph, wiho also him ed.Jesus from Galilee, ministering self was Jesus' disciple: unto him; 58 He went to Pilate, and begs 56 Among which was Mary Mag- ged the body of Jesus. Then Pilate dalene, and Mary the mother of commanded the body to be deliver. James and Joses, and the mother of ed. Zebedee's children. 59 And when Joseph had taken 57 When b the even was come, the body, he wrapped it in a clean ehst came a rich man of Arima- linen cloth, a Lu.8.2,3. b Mar.15.42. Lu.23.50. Jno.19.3S. ist having recorded one saying, and There were several cities of that name another another. in Judea. It is commonly supposed to 55. Beholding afar off. They were be the same as Rama. See Note on probably not suffered to come near the ch. ii. 17.' Luke says that this was a cross, because it was surrounded by cit? of the Jews, and it is probable soldiers. They witnessed, with intense therefore, that it was in the tribe of feelings, his sufferings from some con- Benjamin, and but a short distance venient place as near as they could from Jerusalem. This man sustained approach. 2 Ministering unto him. a high character. He was an " honor Attending him, and providing for his able counsellor;" (Mark xv. 43) he wants. While multitudes of men joined " waited for the kingdom of God;" he in the cry, Crucify him, and forsook him was " a good man and a just;" he had in his trying moments, it does not ap-. nobly set himself against the wicked Pear that any of his female followers purposes of the sanhedrim (Luke xxiii. were thus unfaithful. In the midst of 51); he was a disciple of Jesus, though all his trials, and all the contempt he was not openly his follower, bepoured upon him, they adhered to their cause he feared the Jews. John xix. Redeemer. Never did female con- 38. stancy shine more brightly, and never 58. He went to Pilate. Because no was a happier example set for all who one had a right to remove the body but should afterwards believe on him. the magistrate. He was condemned to 56. HIary MIagdalene. Mary' of be crucified, usually a long and most Magdala. She had peculiar cause of bitter death, and, in common cases, it at:achment to the Saviour, having been would have been unlawful to have re relieved by him of a most dreadful moved the body so soon. calamity, and restored to her right 59. IHe wrapped it in a clean linen mind, after being possessed by seven cloth. John adda, that this was done devils. Mark xvi. 9. ~f And the mo- with spices (xix. 40.) The Jews were ther of Zebedee's children. That is, of accustomed to use myrrh, aloes, and James and John. Matt. x. 2. Her other aromatics, in large quantities, name was Salome. Mark xv. 40. when they buried their dead. When 57. When the even was come. That they were not regularly embalmed, is, sometime after three o'clock in the which wa'i a long and tedious process afternoon. Before this, the Jews had they incl:,ed the spices in the folds of besought Pilate that the legs of those the linen, or wrapped the body in it. who were crucified might be broken, Spices wore sometimes used in sucL and'the bodies be taken down, that quantities as to form a heap or bed, o0 they might not remain on the cross which the dead body was laid. Thut during the sabbath. The soldiers com- it is said of Asa (2 Chron. xvi. 14), ing to Jesus, for that purpose, found " they laid him in the bed which -a? that he was already dead, contrary to filled with sweet odors and spices," &c their expectation. A soldier, however, There nc., being time properly to em thrust a spear into his side, and there balm the body of Jesus, he was buried was furnished the fullest proof that he in this manner. The women who at. had expired. See Notes on John xix. tended him, either not being aware of 31 —37. ~ A rich man of Arimathea. this, or desirous of showing a farthe It ia uncertain where Arimathea was. regaid for him, ret trned from the so, A. D. 33.J CHAPTER XXVI1. 333: 60 And' laid it in his own new 63 Saying, Sir, we leroember that tomb, which he had hewn out in that deceiver b said, while he was the rock: and he rolled a great yet alive, After cthree days I will stone to the door of the sepulchre, rise again. and departed. 64 Command therefore that the 61 And there was Mary Magda- sepulchre be made sure until the lone, and the other Mary, sitting third day, lest his disciples come by over against the sepulchre. night, and d steal him away, and say -2 Now the nextday. that follow- unto the people, He is risen from td the day of the plreparation, the the dead: so the last error shall be ehief priests and Pharisees came worse than the first. ~ogcther unto Pilate, 65 Pilate said unto them, Ye have a Is.53.9. bJno.7.12,47. C Cor.6.8. c c.16.21. 17.23. 20.19. Lu.24.6,7. Jno.I2.t. dc.28.13. pulchre on the first day of the week, called the day of preparation, because and prepared other spices with which all things were on that day got in readito embalm him. Luke xxiii. 56; xxiv. 1. ness for the observances of the paschal 60. In his own new tomb. John says week. The Jewish day closed at sun (xix. 41), that this was in a garden that set, and the sabbath at that time cor was in or near the place where he was menced. The next day mentioned here crucified. This tomb Joseph had pre- does not mean the following day in our pared for himself, as was not uncom- acceptation of the word, or the following mon among the Jews. In this tomb morning, but the next day in the Jewish Luke and John inform us that no man way of speaking; that is, after the next had been laid. This was so ordered, day had commenced, or after sundown in the providence of God, doubtless, To suppose them to have waited tili that there might be no suspicion about the next morning, would be absurd; as his identity when he rose; that it might the disciples would be as likejy to steal not be alleged that another person had him away the first night as the second. risen; or that he was raised by touch- 63. We remember. They had either ing the bones of some prophet, as hap- heard him say this, or, more probably, pened to the corpse that touched the had understood that this was one of his bones of Elisha. 2 Kings xiii. 21. Far- doctrines. S That deceiver. One of ther, by being buried here, an impor- the charges against him was, that he tant prophecy was remarkably fulfilled deceived the people. By this title they (Isa. liii. 9): He made his grave-with still chose to designate him, thinking the rich in his death. The fulfilment of that his death had fully confirmed the this is the more remarkable, because truth of the charges against him. during his life he associated with the 64. Until the third day. That is, poor, and was himself poor. ~[ Which during two nights and the intervening He had hewn out in the rock. This was day. This proves that when the Jews a common way of constructing tombs spoke of three days, they did not of nein Judea. See Note, Matt. viii. 28. cessity mean three whu le days, but parts Being cut out of a rock, there was no of three days, as was the case in our way by which the disciples could have Saviour's lying in the grave. Ir The access to it but by the entrance, at last error shall be worse tha; the first. which the guard was placed, and con- That is, the last deception, or taking scquently it was impossible for them to him from the tomb, pretending that he steal him away. The sepulchre thus rose, shall have awiderinfluence among sec-lre, was rendered more so by rolling the people than the first, or his pretendgreat stone at its entrance; all possi- ing to be the Messiah.:e precautions thus being used, in the 65. Ye have a watch. The Jews had providence of God, against imposition a guard or watch of Roman soldier, and deceit. who kept watch in the tower f Alto62. Now, the next day, that followed nia, on the north —vest of the temple. the day of the preparation. The first Pilate either referred to these, or to the day of the feast of the Passover was watch that attended the crucifixion: the 83i ATTHIEW. [A. D 33 a watch: go your way, make it as CHAPTER XXVIII. sure as you canl. N b the end of the sabbath, as ia 66 So they went, and made the I began to dawn toward the firs sepulchre sure, sealing a the stone, day of the week, came Mary Magand setting a: watch. b Mar.16.1. Lu.24.1,&-. Jno.O0.1,&c. a Da.6.17. whole band that had been appointed for yond the possibility of suspicien o1 -tlat. As the torments of crucifixion fraud and impcsture, and were the ver Cometimes lasted many days, the band means of furnshing the most striking had been probably granted to them proof that his death, burial, and resur. during that time, and they were, there- rection were not impositions, but morst fore, still at the direction of the chief affecting, awful, and yet cheering real priests. ties. 66. Sealing the stone. The sepul- CHAPTER XXVIIT ehre was made sure, by affixing the large stone to the entrance in such a 1. In the end of the Sabbath. The way that it could not be removed with- word end here means the same as after out detection. It was sealed. In what the Sabbath; i. e., after the Sabbath way this was done, cannot now be cer- was fully completed, or finished, and tainly told. The cave in which Daniel may be expressed in this manner,'In was cast was fastened in the same the night following the sabbath, for the manner, and sealed with the king's sabbath closed at sunset, as it be signet (Dan. vi. 17) perhapsby fastening gan to dawn,' &c. ~TAs it began tc the stone in its place with cords, and dawn toward the first day of the week. bringing them together and uniting The word dawn is not of necessity in them with wax, and impressing on that the original. The word there properly the seal of the king. In this way letters means, as the first day approached, or and books were anciently sealed. Pos- drew on, without specifying the presibly on the sepulchre of Jesus was cise time. Mark says (xvi. 1, 2), that impressed in this manner the seal of it was after "the sabbath was past, and Pilate-the seal of office-making it very early in the morning, at the rising doubly sure. Or it may be that the of the sun;" i. e., not that the sun was stone was fitted into the tomb with clay risen, but that it was about to rise, or or cement, and on that was impressed at the early break of day. Luke says the seal of Pilate. ~ Setting a watch. (xxiv. 1), that it was very early; in the That is, as large a number of soldiers Greek, deep twilight, or when there as they ju(ged necessary to secure the was scarcely any light. John (xx. 1) tomb. says, it was " very early, while it was We ca-onot but be struck with the yet dark." That is, it was not yet full wisdom of God, in ordering the circum- daylight, or the sun had not yet risen. stances of the Saviour's burial in such The time when they came, therefore, a manner as to avoid the possibility of was at the break of day, when the sun deception. Had all this been done by was about to rise, but while it was yet his friendi, it might have been said that so dark as to render objects obscure, they only pretended to secure the tomb, or not distinctly visible. ~ The first day and only )retended that he was dead.of the week. The day which is observBut he was adjudged to be dead by the ed by Christians as the sabbath. The Jews themselves; Pilate was satisfied Jews observed the seventh day of the ltat that was the fact; they had their week, or our Saturday. During that Own way about his burial; he was day our Saviour was in the grave. As iuried alone; the place of his sepulchre he rose on the morning of the first day, waes made sure-expressly to prevent his it has always been observed, in ccmr I.ing removed; and they placed around memoration of so glorious an event. him a guard, in their own judgment, if Came M'Tary M-agdalene and the other large enough to prevent his being taken Mlary. From Mary Magdalene Christ away by force or strength. His very had cast out seven devils.. Grateful for nemres, therefore, took every possible his great mercy, she was one of his oreca'ation to place his resurrection be- firmest and most faithful followers, and A. D. 33.] CHAPTER XXVIII. 337 lalene, a and the other Mary, to see 3 His b countenance was like the sepulchre. lightning, and his raiment white as 2 And, behold, there 1 was a great snow: earthquake: for the angel of the Lord 4 And for fear of him the keepdescended from heaven, and camet ers did shake, and became as dead and rolled back the stone from tbe men. door, and sat upon it. bPs.104.4. Eze.1.4-14. Da.l10. Re.1,.4a c.27.56. 1 or, had been. 16. was first at the sepulchre, and was first liberately, or at least that they migh permitted to see her risen Lord. The anoint the bandages, and complete the other Mlary was not the mother of Je- work of embalming. sus, but the mother of James and 2. There was a great earthquake. Joses. (Mark.) Mark says that Sa- Rather there had been. it does not lome attended them. Salome was tne mean that this was while they were wife of Zebedee, and the mother of there, or while they were going, but James and John. From Luke (xxiv. that there had been so violent a commo10), it appears that Joanna, wife of tion as to remove the stone. The word Chusa, Herod's steward (see Luke viii. here rendered earthquake does not of 3), was with them. These four wo- necessity mean that the convulsion ex men, Mark says, having brought sweet tended to the earth, but only that there epices, came to anoint him. They had had been such a concussion as to reprepared apart of them on the evening move the stone. ~ And sat upon it. before the sabbath. Luke xxiii. 56. Sat upon it when the keepers saw him. They now completed the preparation, It is not said that he was sitting wher and bought more: or it may be that it he appeared to the women. From means merely that having bought sweet Luke, it would rather appear that he spices, without specifying the time when, was standing. they came now to embalm him. John 3. His countenance. In our language, mentions only Mary Magdalene. He the word countenance refers to theface does this probably because his object only. In the original, it refers to hi: was to give a particular account of her whole person. His general aspect, oi interview with the risen Saviour. There the appearance of the angel himself, was, is no contradiction among the evange- &c. Like lightnin. Peculiarly lists. For while one mentions only the bright and shining. F His raiment names of a part only who were there, white as snow. Celestial beings are he does not deny that others were pre- usually represented as clothed in white, sent also. It is an old maxim that "he Acts i. 10. Dan. vii. 9. Rev. iii. 4, 5 who mentions a few, does not deny that iv. 4; vii. 13, 14. White, among the there are more." ~ To see the sepulchre. Jews, was the symbol of purity, or To see whether it was as it had been innocence. left on the evening when he was laid 4. The keepers did shake. It was there. To see if the stone was still night. The appearance was sudder. there, by which they would know that and unexpected, and to them terrific. he had not been removed. Mark and The stone was probably suddenly re. Luke say that the design of their com- moved. At the noise, the light, the ing was to anoint him with the sweet suddenness of the appearance, they spices which they had prepared. Mat- were affrighted. SAnd became as dead tIew does not mention that, but he men. Probably by terror they fainted, does not deny that that was the ultimate or were thrown into a swoon. At this design of their coming. It is not im- time it is probable tnat the Lord Jesus probable that they might have known arose; and hence he was not seen by the manner in which he was buried, them when he came forth. At wh.t with a large quantity of myrrh and precise time of the night this was, we sloes. But that was done in haste; it are not certainly informed. The nar. was done by depositing the myrrh and rative, however, leads us to suppose aloes, without mixture or preparation, that it was not long before the women'n the grave-clothes. They came, that came to the sepulchre, or near the break they might embalm his body more de- of day. 29 MATTHEW. [A.D. 33 5 And tie angel answered a and 7 And go qulckly, and tell his said unto the women, Fear not ye: disciples that he is risen d from the for b I know that ye seek Jesus, dead; and, behold, he goeth before which was crucified. you into Galilee; there' shall ye 6 He is.lit here; for he is risen, see him: lo, I have told you. as he said.' Come, see the place 8 And they departed quickly from where the Lord lay. the sepulchre, with fear and great a He.1.14. b Ps.105.3,4. c c.27.63. d Lu.24.34. I Co.15.4. e ver.16,17. 5. And the angel answered and said, of men, are often called as they appesr. &c. This was not on the outside of the and are mentioned as men. See Gen. tomb, for Matthew does not say that the xviii. 2, 16, 22; xix. 1, 5. ~ Fear 7wo zngel appeared to the women then, but ye. The cause of their fear was doubt, enly to the keepers. Mark says, "en- less the appearance of the angels; or tering into the sepulchre, they saw a the word fear may be taken m a wide, young man sitting on the right side, sense, and mean agitated or troubled clothed in a long white garment." (xvi. Thus, be not agitated, or troubled, tha 5.) Luke says (xxiv. 3), " they enter- you do not find the body of the Saviour ad in, and found not the body of the I know that ye seek him, and are tron Lord Jesus; and as they were much bled that he is removed; but you need perplexed thereabout, behold two men notfear that he has been stolen. You stood by them in shining garments." will see him again in Galilee. Seeing the stone rolled away, and the 6. He is risen, as he said. He had sepulchre open, they of course anxious- often predicted that he would rise, but ly entered into it, to see if the body was the disciples did not understand it, and there. They did not find it, and there consequently did not expect it. Matt. they saw the vision of the angels, who xvi. 21; xx. 19, ~ The place where ths gave them information respecting his Lord lay. The place where a body resurrection. Infidels have objected was deposited in a sepulchre was comthat there are three inconsistencies in monly a niche cut in the wall of the se the accounts by Mark and Luke: 1st. pulchre. The sepulchre was usually That Mark says the angel was sitting, large; that of David was more than a and Luke says they were standing. hundred feet in length, cut out of solid Answer. The word in Luke does not rock under ground, and separated into of necessity mean that they stood, but various apartments. All round the only that they were present. Or it may sides of those apartments were niches be that the one that llark mentions was for the dead; or they were ranged sitting when they entered, and then around the sides, in places cut in the arose. 2d. It is objected that Luke solid rock just large enough to contain mentions two, but Mark and Matthew the body. In such a place our Lord ome. Answer. Mark mentions the one lay. who spoke; for it cannot be supposed 7. Tell his disciples. Mark adds parthey both spake the same thing. He ticularly, " tell Peter." This was a does not deny that another was present kind message to Peter, who had so reNith him. Luke affirms that there was. cently denied his Lord. It would serve This way of speaking is not unfrequent. to cheer him in his despondency, and to Thus Mark and Luke mention only one assure him that his sin had been for. demoniac who was cured at Gadara. given; and it shows the tender love and Matthew mentions two. In like man- remembrance of Jesus —even for his ner, Mark and Luke speak of only one unfaithful friends. blind man who was cured at Jericho, 8. And they depart d quickly. Joyful while from Matthew it is certain that at the news, and wisling to impart it to two were. The fact that but one is all, they fled to find the disciples, and mentioned —where it is not denied that tell them that the Lord was risen. there were others-does not prove that ~ With fear and great joy. Fear, 1st, there could not be others. 3d. Mat- ar the wonderful scenes which they hao thew calls this an angel. Mark and witnessed -the stone rolled av ay, ano Luke a man. Answer. Angels, in the the presence of an angel; 2d, a con wriptures, from appearing in the form fused state of mind, arprehensive, per -, D. 33 J C(HAPTER XXV 11l 33 joy, and did sun to bring his disci- b that they go into Galilee, and pies word. there shall they see me, 9 And as they went to tell his 11 Now when they were going disciples, behold, Jesus met them, behold, smne of the watch came saying, All hail. a And they came into the city, and shewed unto the and held him by the feet, and wor- chief priests all the things that shipped him. were done. 10 Then said Jesus unto them, 12 And when they were asseinBe not afraid: go tell my brethren, bled with the elders, and had taken a Jno.20.19. b He.2.11. taps, that it might not after all be true. worthiness. See Luke v. 8. Judges The news was too good to be credited vi. 22, 23; xiii. 21, 22. The womer at once. Yet they had sufficient belief were in like manner alarmed when the'/ in it to fill them with great and unex- saw Jesus, believing him now peculiarly pected joy. Perhapsno languagecould to be a divine Being; seeing him rebetter express the state of their minds- turning from the regions of the dead; the mingled awe and rejoicing —than and doubtless impressed with a new that which is here used. ~ And did run, consciousness that they were unworthy &c. They ran to announce what they of being in his presence. Jesus corn. had seen to the disciples. The city, forted them. He was the same Jesus where the disciples were, was half a with whom they had been before his mile or more from the place. death; and they had no reason now to 9. And as they went-Jesus met them. fear him. SI Go tell my brethren. There This was when they left the sepulchre is something exceedingly tender in the the second time. Jesus first appeared to appellation here used, " my brethren." Mary Magdalene, when alone. John Though he was risen from the dead; xx. 14. Afterwards he appeared to the though about to be exalted to heaven other women, as related by Matthew. yet he did not disdain to call his disci See the accounts of the resurrection ples his brethren. This was calculated larmonized, at the end of this chapter. still farther to silence the fears of the A All hail. Thisis aterm of salutation. women, and inspire them with confi The word " all" has been supplied by dence. T Into Galilee. Galilee was the the translators. It is not in the origi- northern part of the land. There the ral. The meaning of the word " hail" Saviour commenced his ministry; and here, is rejoice; a term of salutation there, away from the noise and confuconnected with the idea of joy-joy sion of the city, he purposed again to at his resurrection, and at meeting meet them-inretirement andquietness them again. T Held him by the feet. to satisfy them of his resurrection-and Dr threw themselves prostrate before to commission them to go forth and him. This was the usual posture of preach the everlasting gospel. supplication. See 2 Kings iv. 37. It 11. When they were going. Or when does not mean that they took hold of they had gone from the tomb. ~ Somd his feet, but only that they cast them- of the watch. Some of the guard that selves down before him. ~ And wor- had been set around the tomb to keep,hipped him. See Note, Matt. viii. 2. it safe. Probably the leaders, or offi [n this place the word worship seems to cers, came to give a true account of denote the homage due to the Messiah what.had happened. ~ Showed utnto risen from the dead; regarded by. them the chief priests. To Annas and Caia. nov in a proper light, and entitled to phas. the honor which was due to God, agree- 12. And when they were assembled, ably to John v. 23. &c. They deemed the matter of so 10. Be not afraid. The ancients, much importance as to justify the callwhen in the presence of a heavenly be- ing together of the great council of the mg — an angel, or one who was sup- nation. Notwithstanding all their (au posed to be possessed of divine power- tion, it was plain that the body of Jesus were commonly struck with greatfear, was gone. It was farther plain that as well as a great sense oftheir un- he disciples v ould affirm that he was BMC MATTIHEW. [A. D. 33 counsel, they S'ave large money unto vernor s ears, we will persuade i;lr: the soldiers, and secure you. 13 Saying, Say ye, His disciples 15 So they took the money, and eame by night, and stole ~ him away did as they were taught: and this while we slept. saying is commonly reported among 14 And if this come to the go- the Jews until this day. a c.26.,4.raised. It was not improbable that Je- sanhedrim should demand it. This of aus would himself appear, and convince course they would not do. multitudes that lie was the Messiah; 15. This saying is-reported. This.r d that the guilt of putting him to account of the disappearance of the body depah would, after all their caution and of Jesus from the sepulchre is cornrunling, be charged on them. They monly given. F Until this day. The had been at great pains to procure his time when Matthew wrote this gospel, death. They had convinced Pilate that i. e., about thirty years after the rcsur. he was dead. They had placed a guard rection. Lor the express purpose of preventing The resurrection of the Lord Jesus, his being taken. It would be in vain of which an account is given in this after this to pretend that he was not chapter, is one of the most important dead; that he was in a swoon; that he doctrines of the Christian religion, and died in appearance only. They had is attested by the strongest evidence shut themselves out from this, which that can be adduced in favor of any an. would have been the most plausible cient fact. Let it be considered: 1st, plea, and whatever course they might That he had often foretold his owr now adopt, they were obliged to pro- death and resurrection. See Matt. xii. ceed on the admission that he had been 40;?vi. 21; xx. 19. 2d. There was really dead, and that all proper measures no doubt that he was really dead. had been taken to prevent his being Of this the Jews, the Romans, and the stolen. They concluded, after consul- disciples, were all equally well satis. tation, that but one way was left-to fled. 3d. Every proper precaution was bribe the soldiers- to induce them to taken to prevent his removal by stealth. tell a falsehood, and to attempt to con- A guard, usually consisting of sixty vince the world that Jesus, in spite of men, was placed there for the express themselves, and in the face of all pro- purpose of keeping him, and the sepulbability, had been really stolen. ~ Large chre was secured by a large stone, and money. Much money. This was given by a seal. 4th. On the third day the to bribe them; to induce them to con- body was missing. -In this all were real the truth; and to affirm what they agreed. The high priest did not dare knew was false. to call that in question. They labored, 14. The governor's ears. To Pilate. therefore, to account for it. The disci If it is reported to him that Jesus was ples affirmed that he was alive. The stolenwhile you slept. ~ WTFe willper- Jews hired the Roman soldiers to affirm suade him. We will convince, or satisfy that he was stolen while they slept, and him, so that he shall not punish you. succeeded in making many of the peoThis they might promise with safety. ple believe it. This account ofthe Jews For, 1st. They knew from the charac- is attended with the following difficulter of Pilate that he could be easily ties and absurdities: 1st. The Roman bribed. 2d. Pilate after the feast of guard was composed usually of sixty the passover was accustoned to return to men, and they were stationed there foi Cesarea. He had not been inclined at the express purpose of guarding the I1 to interfere ii. any thing concerning body of Jesus. 2d. The punishment the Saviour, until it was urged upon of sleeping while on guai d i-a the Roma him by the Jews. He would not be army was death, and it is perfectly in lisposed of himself to take any farther credible that they should expose them trouble about the matter. He would selves in this manner to death. d. feel that all that could be demanded of The disciples were few in number, un him had been done, and would not be armed, weak, and timid. They had disposed farther to interfere, unless the just fled before those who took Josui A. D. 33. CHAPTER XXVIII. 341 16 Then a the eleven disciples tain where Jesus had appointed went away into Galilee, into a moun- them. a c.26..12. iin the garden, and how can it be believ- must be given up. 5th. They gave ed that in so short a time they would every possible evidence of their sinceri dare to attempt to take away from a ty. They were persecuted, ridiculed, Roman guard of armed men what they scourged, and put to death for affirming were expressly set to defend? 4th. this. Yet not one of them ever ex Howcould the disciples presume that pressed the least doubt of its truth they would find them asleep; or if they They bore every thing rather than to should, how was it possible to remove deny that they had seen him. They vhe stone and the body, without awak- had no motive in doing this, but the ing one of their number. 5th. The re- love of truth. They obtained no wealth gularity and order of the grave-clothes by it; no honor; no pleasure. They'John xx.6,7), show that the body had gave themselves up to great and unpanot been stolen. When men rob graves ralleled sufferings-going from land to of the bodies of the dead, they do not land; crossing almost every sea; and wait coolly to fold up the grave-clothes, enduring the dangers, toils, and priva. and lay them carefully by themselves. tions of almost every clime, for the simple 6th. If the soldiers were asleep, how object of affirming every where that a did they, or how could they know that Saviour died and rose. If they knew the disciples stole the body away? If this was an impositon —and if it had they were awake, why did they suffer been, they would have known it - in it? The whole account, therefore, was what way is this remarkable conduct to intrinsically absurd. On the other hand, be accounted for? Do men conduct in the account given by the disciples was this way for naught? And especially perfectly natural. 1st. They account in a plain case, where all that can be for the reason why the soldiers did not required is the testimony of the senses 2 see the Saviour when he rose. Terri- 6th. The world believed them. Three fled at the vision of an angel, they be- thousand of the Jews themselves became as dead men. 2d. They affirmed lieved in the risen Saviour, on the day that they saw him. All the apostles of Pentecost, but fifty days after his affirmed this, and many others. 3d. resurrection. Acts ii. 41. Multitudes They affirmed it in Jerusalem, in the of other Jews believed during the lives presence of the Jews, before the high of the apostles. Thousands of Gentiles priest and the people. See the Acts of believed also, and in three hundred the Apostles. If the Jews really be- years the belief that Jesus rose had lieved the account which they them- spread over and changed the whole Roselves had given, why did-they did not man empire. Had the apostles been apprehend the apostles, and prove them deceivers, that was the age in which guilty of the theft, and of falsehood: they could most easily have been dethings which they never attempted, and tected. Yet that was the age wher which show, therefore, that they did converts were most rapidly multiplied, not credit their own report. 4th. In and God affixed his seal to their testi regard to the Saviour, they could not mony that it was true. be deceived. They had been with him 16. Then the eleven disciples, Judas three years. They knew him as a was dead, leaving but eleven of the friend. They again ate and drank with original number of the apostles. ~T Into him; they put their fingers into his a mountain where Jesus had appointed hands and side; they conversed with them. This appointment is recorded in him; they were with him forty days. Matt. xxvi. 32. On what particular There were enough of them to bear mountain this was is not known. It is witness. Law commonly requires not probable that Jesus, when he made the tore than one or two competent wit- appointment, specified the place, which nesses, but here were twelve plain, h'- has been omitted by the evangelistb: nest men who affirmed in all places, Matthew has omitted many appearances and at all times, that they had seen him. which Jesus made to his disciples Can it be possible that they could be which have been recorded by Luke deceved? Then all faith in testimony John, and Paul See the harmony ol 29* 842 MATTHEW [A. D. 33 17 And when they saw a him, unto them, saying, All b power they worshipped him: but some given unto me in heaven and ir doubted. earth. 18 And Jesus came and spake 19 Go c ye therefore, art 1e teacl a c.16.28. b Ps.2.6. 89.19. 110.1-3. Is.9. cMar.16.15. or, make discipleac, Cr, Cis 6,7. Da.7.14. c.11.27. Lu.1.32. Jno.17.2. Ro. tians, of all nations. 14.9. Ep.1.20,21. He.2.8. 1 Pe.3.22. Re.11.15. the resurrection at the end of the chap- I am strong. Though you will en. ter. counter many troubles ayi.l dangers, 17, They worshipped him. Paid him yet I can defend you. Though voy aonor as the Messiah. I But some die, yet I live, and the work shall be doubted. As, for example, Thomas. accomplished. ~ Teach all nations, John xx. 25. The disciples had not The word rendered teach, heie, is not expected his resurrection; they were the one that is usually so transia.ted in therefore slow to believe. The mention the New Testament. This word pro of their doubting shows that they were perly means disciple, or make disciples honest men —that they were not easily of, all nations. This was to be done, imposed on-that they had not pre- however, by teaching them, and by ad. viously agreed to affirm that he had ministering the rite of baptism. IT All risen-that they were convinced only nations. The gracious commission was by the strength of the evidence. Their the foundation of the authority to go to caution in examining the evidence; the Gentiles. The Jews had expected their slowness to believe; and their that the offers of life under the Messiah firm conviction after all their doubts; would be confined to their own nation. and their willingness to show their con- Jesus broke down the partition wall, viction, even by their death: is most and commissioned his disciples to go conclusive proof that they were not de- every where, and bring the world to the ceived in regard to the fact of his resur- knowledge of himself. ~ Baptizing rection. them. Applying to them water, as an 18. All power is given me in heaven emblem of the purifying influences of snd tn earth. The Son of God, as the Christian religion through the Holy Creator, had an original right to all Spirit, and solemnly devoting them to things, to control them and dispose of God. I In the name, &c. This phrase them. See John i. 3; Col. i. 16, 17; does not mean, here, by the authority Heb. i. 8. But the universe is put un- of the Father, &c. To be baptized in der him more particularly as Mediator, the name of the Father, &c., is the ihat he might redeem his people, that same as to be baptized unto the Father; he might gather a church, that he might as to believe on the name of Christ is defend his chosen, that he might sub- the same as to believe on Christ. John due all their enemies, and bring them i. 12; ii. 23; iii. 18. 1 Cor. i. 13. To off conquerors and more than conquer- be baptized uito any one is publicly to ors. Eph. i. 20-23. 1 Cor. xv. 25-27. receive and adopt him as a religious John v. 22, 23. Phil. ii. 6-11. It is teacher or lawgiver; to receive his sysin reference to this, doubtless, that he tem of religion. Thus the Jews wera speaks here-power or authority com- baptized unto lIoses. 1 Cor. x. 2. Tha nitted to him over all things, that he is, they received the system that he knight redeem, defend, and save the taught; they acknowledged him as church purchased with his own blood. their lawgiver and teacher. So Paul His mediatorial government extends, asks (1 Cor. i. 13), "Were ye baptized therefore, over the material world, over in the name of Paul?"-i. e., Were angels, over devils, over wicked men, you devoted to Paul by this rite? Did and over his own people. you bind yourselves to him, and give 19 (Go ye, therefore. Because all yourselves away to him, or to God? So power is mine, go. I can defend you. to be baptized in the name of the FaThe world is placed under my control. ther, &c., means publicly, by a signifi. It is redeemed. It is given me in pro- cant rite, to receive the system of reli. mnise by my Father, as the purchase of gion;' to bind the soul to obey his laws' mv death. Though you are weak, yet to he devoted to him to receive as the . D. 33.] CHAPTER XXV111. all nations, oaptizing them in the all things whatsoever I have comr name of the Father, and of the Son, manded you: and, lo, I e am with nd of the Holy Ghost; you alway, even unto the end of 20 Teaching b them to observe the world. Amen. a 1s.52.10. Ro.10.18. b Ac.2.42. 1 Cor.ll 2. c c.18.20. Re.1.18. guide and comforter of the life, his sys- unless he himself was divine, and the tern of religion; to obey his laws, and Holy Spirit was divine, Jesus gave a trust to his promises. To be baptized direction substantially the same as this. anto the Son, in like manner, is to re- The form of baptism, therefore, has Ieive him as the Messiah-our Prophet, been always understood as an irrefra-'riest, and King, to submit to his laws, gable argument for the doctrine of the and to receive him as the Saviour of Trinity, or that the Son and Holy the soul. To be baptized unto the Spirit are equal with the Father. Holy Ghost is to receive him publicly 20. Lo, 1 am with you. That is, by as the Sanctifier, Comforter, and Guide my spirit, my providence, my attending of the soul. The meaning, then, may counsel and guidance. I will strengthbe thus expressed: Baptizing them unto en, assist, and guide you. This also the Father, Son, and Holy Ghost, by a proves that Christ is divine. If a mere solemn profession of the only true re- man, or a creature of the highest order ligion, and by a solemn devotion to the how could he promise to be with his service of the sacred Trinity. disciples always- or at all? They The union of these three names in would be scattered far and wide. His the form of baptism proves that the disciples would greatly increase. If he Son and Holy Ghost are equal with the was with them always, he was God, Father. Nothing would be more ab- for no finite creature could thus be pre. surd or blasphemous than to unite the sent with many men scattered in differname of a creature-a man or an an- ent parts of the world. ~ Unto the end gel-with the name of the ever-living of the world. The word rendered God, in this solemn rite. If Jesus was world, here, sometimes means age or a mere man or an angel, as is held by state; and by some it has been sup many who deny his divinity; and if the posed to mean, I will be with you until Holy Ghost was a mere attribute of the end of this age, or during the con God; then it would have been the tinuance of the Jewish state, to the deheight of absurdity to use a form like struction of Jerusalem. But as the this, or to direct the apostles to baptize presence of Christ was no less neces men unto them. How absurd would sary after that than before, there seems be the direction —nay, how blasphe- to be no propriety in limiting the promous-to have said,'Baptize them mise to his own age. It may, there unto God, and unto Paul, and unto the fore, be considered as a gracious pro. isdom or power of God!' Can we be- mise to aid, strengthen, guide, and bieo that our Saviour would have given defend, all his disciples, but mor t espe a direction so absurd as this Yet, cially his ministers, to the end o time. 344 MATTHEW. [A. D S3 HARMONY OF THE ACCOUNTS OF THE ESGUIRRECTION, APPEARANCES, AND ASCENSION OF CHRIST. I. THE RESURRECTION As there has been much difficulty felt in reconciling the accounts of the d f erent evangelists respecting the resurrection of Christ, and as infidels hara maintained that they are utterly irreconcilable, it may be proper, in closing the Notes on Matthew, to give these accounts at one view. One thing should always be borne in mind by all who read the gospels, viz: that the sacred nar rative of an event is what it is declared to be by ALL the evangelists. That a thing is omitted by one does not prove that another is false because he has declared. it; for the very object of the different Gospels was to give the testimony of independent witnesses to the great facts of the life and death of Jesus. Nor does it prove that there is a contradiction because one relates facts in a different order from another; for neither of them professes to relate facts in the pre cise order in which they occurred. The object was to relate the facts them selves. With these principles in view, which are conceded to profane histori ans always, let us look at the accounts which are presented in the sacred nar rative respecting the resurrection, appearance, and ascension, of Christ. 1. Jesus was laid in the tomb on Friday evening, having been wrapped in Linen with myrrh and aloes, in a hurried manner. John xix. 39, 40. The 20o. men, not apprised of that, or desiring to testify their regard farther, prepared spices on the same evening to embalm him. Luke xxiii. 56. As it was too late that night to complete the preparation, they deferred it till the first day of the week, resting on the sabbath. Luke xxiii. 56. 2. On the first day of the week, early, the women completed their prepara. tion, purchased more spices and properly mixed them to make an unguent to anoint the bandages in which the body was rolled. Mark xvi. 1. Or this may refer to the same purchase as is mentioned by Luke. They had bought them-i. e., on Friday evening. 3. They came to the sepulchre just as the day began to dawn, or just as the light appeared in the east, yet so dark as to render objects indistinct. It was "in the end of the sabbath, as it began to dawn towards the first day of the week." Mat. xxviii. 1. " Very early in the morning, at the rising of the sun;" or as the sun was about to rise. Mark xvi. 2. "Very early in the morning." I uke xxiv. I. "Early, while it was yet dark." John xx. 1. 4. The persons who came were Mary Magdalene (Mat. xxviii. 1 John xx, I); Mary, the mother of James and Joses (Mat. xxviii. 1; Luke xxiv. 10 Mark xv. 40); Salome, the wife of Zebedee, and mother of James and John (compare Mat. xxvii. 56; Mark xv. 40); Joanna, the wife of Chuza, Herod's steward (compare Luke xxiv. 10, viii. 3); and certain others not specified (Luke xxiv. 1, 10). 5. The object of their coming: 1st. Tc see the sepulchre. Mat. xxviii. 1 id. To embalm him, or to finish embalming him Mark xvi. 1 Luke xxiv I i. D. 33.1 CHAPTER XXVlII. i 34 6. While on the way, they inquired who should roll away the stone for them, that they might have access to the body of Jesus. Mark xvi. 3. 7. When they arrived, they found there had been an earthquake, or shaking of the tomb, so that the stone was rolled away. Mat. xxviii. 2. Mark xvi. 4. 8. The angel, who rolled the stone away, had sat down on it, and appeared to the keepers, and frightened them; though he did not appear in this iiace to the women, but only to tile keepers. Mat. xxviii. 2-4. At that time probably our Saviour had risen-how long before the women came there is not known, and cannot be ascertained. 9. When they came there, Mary Magdalene, greatly agitated with the ap, Fearance, and probably supposing that the body had been stolen, left the other.aRomen, and ran to the city, at the distance of half a mile, to inform the dis. ziples. John xx. 2. 10. While Mary was gone, the others probably looked round the garden in search of the body, and then came and examined the sepulchre to see if it was not there. The tomb was large, and they entered into it. There " the angel spake unto them." Mat. xxviii. 5. "They saw a young man"-i. e. an angel in the appearance of a young man-" sitting on the right side." Mark xvi. 5. When they entered he was sitting; as they entered he rose and stood. Luke xxiv. 4. Luke adds that there was another with him (xxiv. 4); this other one was not seen when they entered into the sepulchre, at the time mentioned by Mark; but was seen when they had fully entered in, as mentioned by Luke. 11. The angel charged them to go and tell the disciples and Peter (Mat. xxviii. 7; Mark xvi. 7), and to assure them that he would see them in Galilee. The angel also reminded them of what Jesus had said when they were in Galilee. Luke xxiv. 6, 7. 12. They went immediately towards the city, yet taking a different way from the one Mary had taken, or going in such a way that they did not meet her when she was returning from the city with Peter and John. Mat. xxviii. 8. Mark xvi. 8. " They said nothing to any man." Luke xxiv. 9, 10. In Luke xxiv. 10 it is said that it was Mary Magdalene, and Joanna, and Mary the mother of James, that told these things to the disciples. Not that Luke affirms that they were together when they told them, but that the information was given by them, though perhaps at different times. 13. While they were gone, Mary Magdalene returned to the sepulchre, following Peter and John, who came running. John xx. 2-9. They examined the sepulchre, and found that the body was really gone; but as yet they did not know the reason, not having seen the other women to whom the angel had told the cause, and Mary Magdalene having left the women before the angel had spoken to them. As yet, therefore, she was ignorant of the reason of his removal. 14. Peter and John then left the sepulchre, returned home, and left Mary alone. John xx. 10. 15. While Mary was there alone, she looked into the sepulchre, and saw two angeis, probably the same that had appeared to the other women. John xx. 11-13. 16. Jesus appeared to Mary while she was alone at the sepulchre. John ax. 14-18. Thus, according to Mark (xvi. 9), he appeared to Mary Magdalene "first." 17. Mary then went to tell the disciples that she had seen him, but they did not fully believe her. John xx. 18. Mark xvi. 10, 11. 18. Afterwards Jesus appeared to the other women. Mat. xxviii. 9. "As they went to tell his disciples, behold, Jesus met them, saying, All hail." This would seem, in Matthew, to be immediately after they left the sepulchre the itst time. But many critics observe that the words "to tell his disciples" are 846 MATTHEW. [A 1 3S wanting in many man ascripts, and of doubtful authority. It may be faithe said, that the woras'as they were going," might have been rendered, " aftet they were gone." They do not imply, of necessity, that the appearance took place immediately, but only after they were gone, without specifying the time. Probably it was not long after he had appeared to Mary Magdalene. They would probab.y return to the garden after they had informed the disciples, and linger around there that they might ascertain what had become of him, o, learn whether he had been seen by any one. It was then, probably after they had been away and returned, and after he had been seen by Mary, that tile naw him II. APPEARANCES OF JESITS AFTER THE RESURRECTION. 1 To Mary Magdalene. John xx. 14. Mark xvi. 9. 2. To the other women. Mat. xxviii. 9. 3. To Peter. 1 Cor. xv. 5. Luke xxiv. 34. 4. To two disciples as they were going to Emmaus. Mark xvi. 12, 13 Luke xxiv. 13-32. 5. The same day at evening, to the apostles, in the absence of Thomas. I Cor. xv. 5. Mark xvi. 14. Luke xxiv. 36. John xx. 19, 24. 6. To the apostles when Thomas was present. John xx. 24-29. 7. In Galilee, at the sea of Tiberias, to Peter, Thomas, Nathanael,James, and John, and two others. John xxi. 1-14. This is said to be the third timt that he showed himself to the disciples-i. e., to the apostles-when they were assembled together. John xxi. 14. 8. To the disciples on a mountain in Galilee. Mat. xxviii. 16. 9. To more than five hundred brethren at once. 1 Cor. xv. 6. 10. To James, one of the apostles. 1 Cor. xv. 7. 11. To all the apostles assembled together. 1 Cor. xv. 7. He was seen by them forty days after he rose —probably conversing with them familiarly. 12. To the apostles at his ascension. Luke xxiv. 50, 51 Acts i. 9, 10 13. To Paul. 1 Cor. xv. 8. Acts ix. 3, 4, 5; xxii. 6-10. III. THE ASCENSION. 1. It was forty days after his resurrection. Acts i. 3. 2. He ascended from the mount of Olives, near Bethany. J.like i.ti. 50 Acts i. 12. 3. It was in the presence of all the apostles. Luke xxiv. 50. Acts i 9, 10 4. He was received into a cloud, and ascended to heaven. Acta 1 9., tl Luke xxiv. 51. Eph. i. 20-22. PREFACE o THd GOSPEL ACCORDING TO MARK DO Mark, the writer of this Gospel, little is certainly known. lie ls srmmonly si.pposed to be the same that is several times mentioned ir, tie New Testament. He was not an apostle, or companion of the Lord Jesus, during his ministry, though some of the Fathers affirm that he was one of the seventy disciples. This is improbable, as he is mentioned by Peter (1 Pet. v. 13) as his son; from which it is supposed that he was converted by the instrumentality of Peter. From the New Testament, we learn that he was sister's son to Barnabas, (Col. iv. 10); and that his mother's name was Mary, a pious woman in Jerusalem, at whose house the apostles and primitive Christians often assembled. Acts xii. 12. His Hebrew name was John (Acts. xii.12), and it is probable that he adopted a name better known, or more familiar, when he visited the Gentiles, a practice not uncommon in that age. He was at first the companion of Paul and Barnabas, in their journeys to propagate Christianity. Acts xiii. v. He chose not to attend them through their whole journey, but left them in Pamphylia, and probably returned to Jerusalem. Acts xv. 38. Probably at this time he was the companion of Peter, and travelled with him to Babylon. 1 Peter vi. 13. Afterwards he went with Barnabas to Cyprus. Acts xv. 39. Subsequently he went to Rome, at the express desire of Paul, in company with Timothy. 2 Tim. iv. 11. He remained at Rome while Paul was a captive there, but how iong is uncertain. Col. iv. 10. Philemon 24. From Eusebius, Epipha nius, and Jerome, we hear that Mark went from Rome to Alexandria, in Egypt, where he planted a church, and died and was buried in the eighth year of the reign of Nero, A. D. 64. The time when this gospel was written is not certainly known. It is supposed to have been between the years 56 and 63. It is allowed by all, that it was written at Rome; of course, it was during the latter years of his life, after the apostles had left Judea. Mark xvi. 20. Mark was, for a considerable time, the companion of Peter. Though he had not himself been with the Saviour in his ministry, yet from his long acquaintance with Peter, he was familiar with the events of his life, and with his instructions. The uniform testimony of the Fathers is, that he Tvas the interpreter of Peter, and that he wrote this Gospel under the eye of Peter, and with his approbation. It has come down to us, therefore, with the sanction of Peter's authority. Its right to a place among the inspired books has never been questioned. That it was written by Mark; that it was with Peter's approbation; that it was a record of the fJeca which PeLer stated in his ministry; and that it was therefore an inspired ryok, has nevel been ques ioned. THE GOSPEL ACCORDING TO MARK. CHAPTER I. cometh one mightier than I aftel T HE beginning of the gospel of me, the latchet of whose shoes I Jesus Christ, the Son of God; am not worthy to stoop down and 2 As it is written in the prophets, unloose. Behold, I send my messenger be- 8 I indeed have baptized you fore thy face, which shall prepare with water: but he shall baptize' lhy way before thee. you with the Holy Ghost. 3 TheC voice of one -rying in the 9 And it came to pass in those wilderness, Prepare ye the way of days, that Jesus came from Nazathe Lord, make his paths straight. reth of Galilee, and was baptized j 4 John d did baptize in the wil- of John in Jordan. derness, and preach the baptism of 10 And straightway coming up repentance, for the remission e of out of the water, he saw the heasins. vens 2 opened, and the Spirit, A like 5 And there went out unto him a dove, descending upon him: all the land of Judea, and they of 11 And there came a voice from Jerusalem, and were all baptized of heaven, saying, Thou art my behim in the river of Jordan, confess- loved Son, z in whom I am well ing f their sins. pleased. 6 And John was clothed with 12 And immediately the Spirit camel's hair, and with a girdle of a driveth him into the wilderness. skin about his loins; and he did 13 And " he was there in the eat locusts g and wild honey; wilderness forty days, tempted of 7 And preached, saying, There h Satan; and was with the wild a He..1,2. b Mal.3.1. c Is.40.3. dMatt. i Joel 2.28. Ac.1.5. 2.4. 10.45. 11.15,16. 1. 3.1. Lu.3.3. Jno.3.23. 1 or, unto. e Ac.22. Cor.12.13. j Matt.3.13. Lu.3.21. 2 or, do 16. f Lev.26.40-42. Ps.32.5. Prov.28.13. ven, or, rent. k Is.42.1. Jno.1.32. I Ps.2 t Jno.1.8-10. g Lev.11.22. h Matt.3.11. 7. m Matt.4.1,&c. Lu.4.1,&c. Jno.1.27. Ac.13.25. 1. The beginning of the Gospel. The 2.-3. As it is written in the prophets word gospel literally signifies good tid- He mentions prophets here without spe:ngs, and particularly the good tidings cifying which. The places are found in respecting the way of salvation by the Malachi iii. 1;'and in Isa. xli. 3. See Lord Jesus Christ. Some have under- Note on Matt. iii. 3. stood the word gospel here to mean his- 5-8. See Note, Matt. iii. 3, 5, 6, 4, tory or life-the beginning of the his- I1. tory, &c. But Mark says nothing of 9-11. See Note,Matt. iii. 13-17. the early life of the Saviour. It has 12-13. Mark here relates concisely reference rather to the preaching of what Matthew has recorded, more at John, an account of which immediately length in ch. iv. ~ The Spirit driveth follows, and means tb.e beginning of the The word driveth does not mean that good news, or annunciation, respecting he was compelled forcibly against his he Messiah. It wax very customary will to go there, but that he was in-,hus to prefix a title t a book. ~ The dined to go there by the Spirit, or was &on of God. This tit:e was used here led there. The Spirit of God, for im to attract attention, anid secure the re- portant purposes caused him to go spect of those who ehould read this Compare Matt. ix. 25, where the same gospel. It is no common history. It word is used in the original.'And does rnt recount the deeds of man-of when they were all put forth' - i a hero, or philosopher, but the doctrines Greek, all driven out. ~ And was wtas and doings of TIlE SON OF GOD. The the wild beasts. This is added to show history, therefore, commands respect. the desolation and danger of his dweL 30I S49) 350 MARK. [A. D. 8 beasts; and the angels ministered tle further thence, he saw James into him. the son of Zebedee, and John his 14 Now after that John was put brother, wvho also were in the ship in prison, Jesus a came into Galilee, mending their nets. preaching the gospel b of the king- 20 And straightway he called dom of God, them: and they left theii father 15 And saying, The time c is ful- Zebedee in the ship with the hired filled, and the kingdom of God is at servants, and went after him. sand: repent d ye, and believe e the 21 And they went into Capergospel. naum: and straightway on the sab16 Now f as he walked by the bath-day he entered into the synasea of Galilee, he saw Simon, and gogue, and taught. Andrew his brother, casting a net 22 And g they were astonished at into the sea: (for they were fishers.) his doctrine: for he taught them as 17 And Jesus said unto them, one that had authority, and not as Come ye after me, and I will make the scribes. you to become fishers of men. 23 And h there was in their syna18 And straightway they forsook gogue a man with an unclean spirit; their nets, and followed him. and he cried out, 19 And when he had gone a lita Matt.4.23. b Lu.8.1. c Da.2.44. 9.25. fMatt.4.18,&c. Lu.5.4,&c. g Matt.7.28 Ga.4.4. Ep.l.lO. d Ac.2.38. e Ro.16.26. h Lu.4.33,&c. ing there. In this place, surrounded the time for the appearance of the Mes by such dangers, the temptations offered siah. The time so long foretold, has by Satan were the stronger. Amidst come. IT The kingdom of God is at want, and perils, Satan might suppose hand. See Notes on Matt. iii. 2. ~ Rehe would be more easily seduced from pent ye. Exercise sorrow for sins, and God. But he trusted in his Father, turn from them. ~ And believe the and was alike delivered from dangers, gospel. Literally, trust in the gospel. from the wild beasts, and from the or believe the good tidings —to wit. power of temptation; thus teaching us respecting salvation. See Note, Matt what to do in the day of danger and iv. 17. trial. ~ And the angels ministered to 16-20. See Matt. iv. 18-22, him. From Luke iv. 2, we learn that 21-27. See also Luke iv. 31-37. in those days he did eat nothing. 21. And they went into Capernaunm When Mark says, therefore, that the For the situation of Capernaum see angels ministered to him, it means Matt. iv. 13. ~ Straightway. Immeafter the days of temptation had ex- diately. On the following Sabbath. pired, as is said by Matthew iv. 11. ~ The Synagogue. See Note, Matt. 14. Now after that John, &c. John iv. 23. ~ And taught. In the synawas imprisoned by Herod. Matt. xiv. gogue, the presiding elder, after read. 3. ~ Jesus came into Galilee. He left ing the scriptures, invited any who Judea, and went into the more retired chose, to address the people. Acta country of Galilee. He supposed that xiii. 15. Though our Saviour was not if he remained in Judea, Herod would a priest of the Levitical order, or an also persecute him, and attempt his officer of the synagogue, yet we tnd life. His time of death had not come; him often availing himself of this privi. and he, therefore, prudently sought lege, and delivering his doctrines to the safety in retirement. Hence we may Jews. learn, that when we have great duties 22. He taught them as one that had to perform for the church of God, we authority, &c. See Note, Matt. vii. are not wantonly to endanger our lives. 29. When we can secure them without a 23. A man with an unclean spirit. sacrifice of principle, we are to do it. See Matt. iv. 24. It is probable that f1,e Matt. xxiv. 16. this man had lucid intervals, or he 15. The time is f6ulflled That is. would not have been admitted into tlw A. I). 28.] CHAPTER 1. 31 24 Saying, Let us alone; what 27 And they were all amazed, innave we to do with thee, thou Jesus somuch that they questioned among of Nazareth 1 art thou come to de- themselves. saving, What thing is stroy us I know thee who thou ths w.tiat,.e,,v doctrine is this art, the Holy One of God. for with authority commandeth he 25 And Jesus rebuked him, say- even the unclean spirits, and they ing, Hold thy peace, and come out do obey him. i him. 28 And immediately his famue.26 And when the unclean spirit spread abroad throughout all tLe bad torn him, and cried with a loud region round about Galilee. ioh e, he came out of him. syna ogue. While there one of his fits Father. And, 3d. Because he was came on, and he suddenly cried out. anointed, or set apart to the work of the 24. Let us alone. Though but or:e Messiah, the mediator between God impure spirit is mentioned as possessing and man. this man, yet that spirit speaks also in 25. And Jesus rebuked him. Chode the name of others. They were leagued him, or commanded him, with a threattogether in the work of evil, and this ening, to be still. This was not the one knew that if he was punished others man that he rebuked, but the spirit, for would also share the same fate. 1F What he instantly commanded the same behave we to do with thee? This seems ing to come out of the man. In all this to mean,'Have we injured thee?' or Jesus did not once address the man. we have done nothing to injure thee. His conversation was with the evil See I Kings xvii. 18. By this the spirit; proving conclusively that it was spirit meant to say that if Jesus cast not a mere disease, or derangementhim out, he would use an improper for how could the Son of God hold interference. But this was untrue. The converse with disease, or deliriumpossession of the man was a direct as- but that he conversed with a being, sault on God, and his works. Jesus who also conversed, reasoned, cavilled; came to destroy the works of the devil, felt, resisted, and knew him. There and he had a right, therefore, to libe- are therefore evil spirits; and those rate the captive, and to punish him who spirits have taken possession of men. had possessed him. So Satan still con- ~ Hold thy peace. Greek. Be muzzled. siders it an infringement of his rights, Restrain thyself. Cease from coin. when God frees a sinner fiom bondage, plaints, and come out of the man. and destroys his influence over the soul. This was a very signal proof of the So he still pleads, to be let alone, and power of Jesus, to be able by a word to be suffered to lead men captive at to silence an evil angel, and against his his will.T ~Art thou come to destroy us? will to compel him to leave a mar. Implying that this could not be the in- whom he delighted to torment. tention of the benevolent Messiah; that 26. And when the unclean spirit, &c. to be cast out of that man would, in Still malignant, though doomed to obey fact, be his destruction, and that, there- submitting because he was obliged to, fore, he might be suffered still to re- not because he chose-he exerted his main. Or implying, as in Matt. viii. last power, inflicted all the pain he 29, that the time of their destruction could, and then bowed to the Son of had not come, and that he ought not to God, and caine out. This is the nadestroy them before that. ~ I know ture of an evil disposition. Though thee, &c. Evil spirits seem to have compelled to'obey; though prevented been acquainted at once with the Mes- by the command and Providence of siah. Besides they had learned from God from doing what it would, yet in his miracles that he was the Messiah, seeming to obey, it does all the ill il and had power over them. ~ The Holy can, and makes even the appearance of One of God. The Messiah. See Dan. obedience the occasion for increased ix. 2i. He is called the Holy One of crime and mischief. God, because, 1st. He was eminently 27-28. And they were all amazed, pure 2d. Because he was the only &c. The power o' casting out derile begoaten Son of God-eqllal with the was to them rew. It was done by a a52 MARK.,A. E 23 29 And forthwith, when they that weie diseased1 ant them ihai were com'j.ut of the synagogue, were possessed with devils..they entered into the k ouse of Si- 33 And all the city was gathered mon and Andrew, with James and together at the door. John. 34 And he healed many that were 30 But Siron's wife's mother sick of divers diseases, and cast out lay sick o? 3 fever; and anon they many devils; and suffered not the tel him of her. devils to speak, 1 because they knew 31 And he came, and took her him. by. the hand, and lift her up; and 35 And in the morning, rising up immediately the fever left her, and a great while before day, he went she ministered unto them. out, and departed intu a solitary 32 And at even, when the sun place, and there prayed. did set, they brought unto him all 36 And Simon, and they that were with him, followed after him a Matt.8.]4. Lu.4.38. a Matt.8.14. Lu.4.38. 1 or, to say that they knew hinm. word. He did it in his own name, and as of great importance. 2d. That he by his own authority. This proved sought a solitary place for it-far away that he was superior to all the unclean from the world, and even his disciples. spirits. In consequence, his fame 3d. That it was early in the morningspread throughout all the country, and the first thing after rising-always the the impression became prevalent that best time, and a time when it should he was the Messiah. not be omitted. 4th. If Jesus prayed, 29-31. See Matt. viii. 14-15. how much more important is it for us! 32-34. See Matt. viii. 16-17. And If he did it in the morning, how much at even, when the sun did set. See Note more important is it for us, before the on Matt. viii. world gets possession of our thoughts; 33. All the city. A great part of the before Satan fills us with unholy feelcity. A great multitude from the city. ings; when we rise fresh from beds of 34. And suffered not the devils to repose, and while the world around us;peak, because they knew him. They is still! David also thus prayed. Ps. knew that he was the Messiah. If v. 3. He that wishes to enjoy religion they had spoken, they would have will seek a place of secret prayer in the made that known to the people. Jesus morning. If that is omitted, all will go was not desirous, at that time, that that wrong. Our piety will wither. The should be publicly known, or his name world will fill our thoughts.. Temptabe blazoned abroad. The time had not tions will be strong. And through the come when he wished it to be promul- day, we shall find it impossible to raise gated, and he, therefore, imposed si- our feelings to a state of proper devo. oence on the evil spirits. tion. This will be found to be true, 35-37. And in the morning, rising universally, that the religious enjoyment tip a great while before day. Luke says through the day, will be according to the iv. 42,) it was day. The passage in state of the heart in the morning; and Mark means, in the original, not lite- can, therefore, be measured by our faith. rally, a great while before day, but very fulness in early secret prayer. How early, or while there was yet much ap- different too was the conduct of the petrance of night. The, place in Luke Saviour from those who spend the ranans at daybreak, at the beginning of precious hours of the morning in sleep! Jay. Tlhen also there is much appear- He knew the value of the morning ince of night; and Luke and Mark, hours; he rose while the world was,herefore, refer to the same time-be- still; he saw when the light spread ore it was fully light, or just at day- abroad in the east with fresh tokens of break. I And departed into a solitary his Father's presence, and joined with place, qini there prayed. Here observe, the universal creation in offering praise Iet. Tia.t the Saviour, though perfectly to the every where present God. holy, rn.irded the duty Af secret prayer 36. And Simon. Simon Peter. VTie.' t. D 28,. CHAPTER I. 352 37 And when they had found If thou wilt, thou canst make rr him, they said unto him, All men clean. seek for thee. 41 And Jesus, moved with cpen thy friends, and a tell them how all that she had, and was nothing great things the Lord hath done for e bettered, but rather grew worse. thee, and hath had compassion on 27 When she had heard of Jesus thee. came in the press behind, and touchk 20 And he departed, and began ed f his garment: to publish in Decapolis how great 28 For she said, If I may touch things Jesus had done for him: and but his clothes, I shall be whole. tll men did marvel. 29 And straightway the fountain,1 A.nd when Jesus was passed of her blood was dried up; and she over again by ship unto the other felt in her body that she was healed side, much people gathered unto of that plague. him: and he was nigh unto the sea. 30 AndJesus, immediatelyknow 22 And, b behold, there cometh ing in himself that virtue g had gone -ne of the rulers of the synagogue, out of him, turned him about in the airus byname; and when he saw press, and said, Who touched my nim, he fell at his feet, clothes 1 23 And besought him greatly, 31 And his disciples said unto saying, My little daughter lieth at him, Thou seest the multitude the point c of death: I pray thee thronging thee, and sayest thou, come and lay thy hands on her, that Who touched me? she may be healed; and she shall 32 And he looked round about live. to see her that had done this thing. 24 And Jesus went with him; 33 But the woman, fearing and and much people followed him, and trembling, knowing what was done thronged him. in her, came and fell down before 25 And a certain woman, which him, and told h him all the truth. had an issued of blood twelve years, 34 And he said unto her, Daugh26 And had suffered many things ter, thy faith i hath made thee a Ps.6.. s.38.1. b Matt. 18,. L. e Job 134. Ps.108.I2. Jer.30.12,13, f2 Ki a s.6.16. I s.38.19. MattL.18,&c. 13.21. Matt.14.36. Ac.5.15. 19.12. g Lu.. 8.41,&c. c Ps.107.18. d Le.l5.19,&c. 19. Ps.30.. i c.1052. Ac.14.9. 20. In Decapolis. See Note, Matt. was done to avoid being noticed. It iv. 25. How great things, &c. This wasan act of faith. She was full of conwas the natural expression of right feel- fidence that Jesus was able to heal: but ing at being cured of such a calamity. she trembled on account of her conSo the desire of sinners freed from sin scious unworthiness, thus illustrating is to honor Jesus; to ascribe all to his the humility and confidence of a sinner power: and to invite the world to par- coming to God for pardon and life. ticipate in the same salvation, and to 30. Virtue had gone out of him join them in doing honor to the Son of Power to heal. The word in the orig God. Compare Ps. lxvi. 16. nal means power. T~ Who'touched ms 22-43. See the account of the rais- clothes This he said, not to obtain in. ing of Jairus' daughter, and the healing formation, for he had healed her, and. of the woman with an issue of blood, ful- must have known on whom the blessyexplainedinNotesonMatt.ix. 18-26. ing was conferred; but he did it, that 23. Lieth at the point of death. Is the woman might herself make a con. lying; in the last agonies. fession of the whole matter, by which 26. Had suffered many things. Had the power of her faith and the greatness resorted to many things painful, by the of the miracle might be manifested, to dib ction of the physicians, in order to the praise of God. be healed. 34. Daughter. A word of kindness, 27. Came in the press behind. In the tending to inspire confidence, and to crowd that pressed upon him. Th;t dissip e her fears. ~ B whole. ThaW 4. D. 30.j CHAPTER VI. m whale: go a in peace, and be whole 41 And he took the danisel by the of thy plague. hand, and said unto her, Talitha 35 While he yet spake, there cumi; which is, being interpreted, came from the ruler of the syna- Damsel, (I say unto thee,) arise. f ot.gue's house, certain which said, 42 And straightway the damsel Thy daughter is dead: b why trou- arose, and walked; for she was oJ alest thou the Master any further. the age of twelve years. And they 36 As soon as Jesus heard the were astonished with a great aston-,'ord that was spoken, he saith unto ishment. tie ruler of the synagogue, Be not 43 And he charged g them straitafraid, only c believe.. ly that no man should know it; and 37 And he suffered no man to commanded that something should follow him, save d Peter, and James, be given her to eat. and John the brother of James. CHAPTER VI. 38 And he cometh to the house ND he went out from thence, of the ruler of the synagogue, and and came into his own country, seeth the tumult, and them that and his disciples follow him. wept and wailed greatly. 2 And' when the sabbath-day 39 And when he was come in, was come, he began to teach in the he saith unto them, Why make ye synagogue: and, many, hearinghim, this ado, and weep. the damsel is were astonished, saying, From not dead, but sleepeth. t whence hath this man these things 1 40 And they laughed him to and what wisdom is this which is scorn. But when he had put them given unto him, that even such all out, he taketh the father and the mighty wc;ks are wrought by his mother of the damsel, and them that hands. were withhim,andenterethinwhere 3 Is not this the carpenter, the the damsel was lying. son of Mary, the brother of James,j a 1 Sa.1.17. 20.42. 2 Ki.5.19. b Jno.5.25. fAc.9.40. g Matt.8.4. 12.16-18. c.3.12. 11.25. c 2Ch.20.0.aJio.11.40. d c.9.2. 14. Lu.5.14. h Matt.13.54,&c. Lu.4.16,&c. i Jno. 33. eJno.1l.11-13. 6.42. j Gal.1.19. is, continue to be whole; for she was in this inordinate and improper manne; already cured. Of thy plague. Thy IT But sleepeth. See Matt. ix. 24. disease; literally, thy scourge. So a 41. Talitha cumi. This is the lanword from Jesus heals the moral mala- guage which our Saviour commonly dy of the sinner. spoke. It is a mixture of Syriac and 35, 36. Why-troublest thou, &c. It Chaldee, called Syro-Chaldaic. The seems that the people had not yet con- proper translation is given by the evanfidence that Jesus could raise the dead. gelist-" Damsel, arise." He had not yet done it; and as the child 43. Something should be given hey was now dead, and as they supposed to eat. "He had raised her by extra.!hat his power over her was at an end, ordinary power, but he wsilled that hey wished no farther to trouble him. she should be sustained by ordina?7 fesus kindly set the fears of the ruler means." He also in this gave fitl evi. it rest, and assured him that he had dence that she was really restored to.tqual power over the dead as the living, life and health. The changes were and could as easily raise those who had great, sudden, and certain. There txpired as those who were expiring. could be no illusion. So when the Sa 38. The tumult. The confusion and viour had risen, he gave evidence (I his feping of the assembled people. own resurrection, by eating,ith'li i WVale, Making inarticulate, mourn- disciples. John xxi. 1-13. rtl sounds, howling for the dead. CHAPTER VI. 39. This ado. This tumult, this bus- 1-6. See this passage explainet 5d lt. or confusion. r An-d Weep. Weep the Notes on Matt. xiii. 54 —58 S.70 MARK. [A.D. 31 and Joses, and of Jada, and Simon 1 journey, save a staff only; no scrip and are not his sisters here with us? no bread, no 1 money in their purse And they were offended a at him. 9 But be shod g with sandals; 4 But Jesus said unto them, b A and not put on two coats. prophst is not without honour, but 10 And he said unto them, [r, in his own country, and among his what place soever ye enter into ai: own kin, and in his own house. house, there abide till ye depar 5 And c he could there do no from that place. aighty work, save that he laid his 11 And whosoever shall not re hand upon a few sick folk, and ceive you, nor hear you, when ye sealed them. depart thence, shake off the dust 6 And he marvelled d because under your feet for a testimony of their unbelief. And e he went against them. Verily I say unto round about the villages, teach- you, It shall be more tolerable for ing. Sodom and 1 Gomorrah in the day 7 And f he called unto him the of judgment, than for that city. twelve, and began to send them 12 And they went out, and forth by two and two, and gave preached that men should repent. them power over unclean spirits; 13 And they cast out many h 8 And commanded them that devils, and anointed with oil Zmany they should take nothing for their that were sick, and healed them. a Matt.11.6. b Matt.13.57. Jno.4.44. c Ge. somewhat less than a farthing, Matt.10.9, 19.22. c.9.23. d Is.59.16. Jer.2.11. e Matt.9. but here it is taken in general for money: 35. Lu.13.22. Ac.10.38. fMatt.10.1,&c. c.3. Lu.9.3. g Ep.6.15. h Ac.12.8. i Ne.5.13. 13,&c. Lu.9.1,&c. 10.3,&c. 1The word Ac.13.51. 2 or. j Lu.24.47. Ac.2.38. 3.19 signifies a piece of brass money, in value k Lu.10.17. I Ja.5.14. 7. By two and two. In order that See the nature of repentance explained they might support and encourage each in Matt. iii. 2. They were now called other in their work. Amidst the trials upon to repent, and reform their lives, and opposition which they would meet because sin was evil; because the with, mutual counsel and aid would Messiah had come to preach forgivegreatly lighten their burdens, and alle- ness to the penitent; and because at viate their calamities. Mutual counsel his presence it was fit that the nation night also contribute to their success, should turn from its sins, and prepare and lead to united plans to advance the to receive him. kingdom of the Redeemer. Jesus here, 13. Cast out many devils. See Note as in all the work of religion, consulted on Matt: iv. 24.' And anointed with at the same time the happiness and use- oil, &c. Anointing with oil was in fulness of his disciples; nor are they common use among the Jews in cases ever separated. Whatever contributes of sickness. It was supposed to have a to the usefulness of the people, pro- mild, soothing, and alleviating effect on duces also their happiness; or in other the body. In James v. 14, the elders words, the secret of being happy, is to of the church, in connexion with pray. )ie useful. ers, were directed also to anoint the 8-11. See these verses fully explain- sick with oil. It was also used in d in Matt. x. 9-15. In Matt. x. 5, wounds. The good Samaritan poured hey were commanded not to go among in oil and wine into the wounds of the the Gentiles or Samaritans. Mark waylaid Jew. Luke x. 34. Josephue emits that direction, perhaps, because says, that in the last sickness of Herod, he was writing for the Gentiles, and his physicians commanded him to be the direction might create unnecessary anointed with oil. It need not be supdiffilully or offence. Perhaps he omits posed, however, that the apostles used it alto because the command was given oil for mere medical purposes. It was for a temporary purpose, and was not used, probably, like the imposition of ia focoe at the time Df his writing. hands, or like our Saviour's anointing 12. Preached that m'en should repent, the eyes of the blind with vlay, merely A D.31.1 CHAPIER VI. 371 14 And a king Hero b heard of said Herodias came in, and danced, lim; (for his name was spread f and pleased Herod and them that abroad;) and he said, That John sat with him, the king said unto the the Baptist was risen from the dead, damsel, Ask of me whatsoever thou and therefore mighty works do shew wilt, and I will give it thee. forth themseives in him. 23 And he sware unto her, What15 Others b said, That it is Elias. soever s thou shalt ask of me, I will And others said, That it is a pro- give it thee, unto the half of my phet, or as one of the prophets. kingdom. 16 But when Herod heard thereof, 24 And she went forth, and said he said, It is John, whom I behead- unto her mother, What shall I ask ed: he is risen from the dead. And she said, The head of John the 17 For Herod himself had sent Baptist. forth, and laid hold upon John, and 25 And she came in straightway bound him in prison, for Herodias' with haste unto the king, and asked, sake, his brother Philip's wife: for saying, I will that thou give me by he had married her. and by, in a charger, the head h of 18 For John had said unto Herod, John the Baptist. It is not lawful c for thee to have 26 And the king was exceeding thy brother's wife. sorry; yet for his oath's sake, and 19 Therefore Herodias had I a for their sakes which sat with him, quarrel against him, and would have he would not reject her. killed him; but she could not. 27 And immediately the king 20 For Herod feared d John, sent san executioner, and commandknowing that he was a just man and ed his head to be brought; and he an holy, and observed 2 him; and went, and beheaded him in the priwhen he heard him, he did many son, things, and heard him gladly. 28 And brought his head in a 21 And when a convenient day charger, and gave it to the damsel: was come, that Herod on his 8 birth- and the damsel gave it to her moday made a supper to his lords, ther. high captains, and chief estates of 29 And when his disciples heard Galilee; of it, they i came and took up his 22 And when the daughter of the corpse, and laid it in a tomb. a Matt.14.1,&c. Lu.9.7,&c. b Matt.16.14. 2 or, kept him, or saved him. e Ge.40.20,.8.28. c Le.18.16. 1 or, an inward grudge. f Is.3.16. g Est.5.3,6. 7.2. h Ps.37.12,14 e Ex.11.3. Eze.2.5-7. 3 or, one of his guard. i Ac.8.2. as a sign, in expectation of imparting ting away, as he ought, the wife of his that aid and comfort from God which brother —the polluted, and adulterous Vas sought, and which was represented woman, with whom he lived. Perhaps by the natural soothing and gt*,tle ef- he treated John kindly, or spoke well feet of oil. of him, or aided him in his wants, and 14-20. See this account of the death attempted in this way to silence his of John the Baptist fully explained in rebukes and destroy his faithfulness. Matt. xiv. 1-12. This was probably before John was 20. He did many things. But he did imprisoned. So sinners often treat not do the thing which was demanded ministers kindly, and do much to make of him-to break off from his sins. He them comfortable, and hear them glad attempted to make a compromise with ly, while they are still unwilling to do his conscience. He still loved his sins, the thing which is demanded of them, and dy I other things which he supposed to repent and believe the gospel. might be accepted, in the place of put- They expect that their kind attentions 832" MARK. [A D. 31 30 Ai.d a the apostles gathered 35 And when the day was now themselves together unto Jesus, and far spent, his disciples came untc told him all things, both what they him, and said, This is a desert place, had done, and what they had taught. and now the time is far passed: 31 And he said unto them, Come 36 Send them away, that they ye yourselves apart into a desert may go into the country sound about; place, and rest awhile: for there and into the villages, and buy them. were many coming and going, and selves bread: for they have nothing they had no leisure so much as to'to eat..t-at. 37 He answered and said unto 32 And they departed into a de- them, Give ye them to eat. And sert pEace by ship privately. they say unto him, Shall d we go 33 And the people saw them de- and buy two hundred 1 pennyworth parting, and many knew him, and of bread, and give them to eat. ran afoot thither out of all cities, 38 He saith unto them, How and outwent them, and came toge- many loaves have ye. go and see. ther unto him. And when they knew, they say, 34 And Jesus, when he came out, Five, and two fishes. saw much people, and was moved 39 And e he commanded them with compassion toward them, be- to make all sit down by companies cause b they were as sheep not hav- upon the green grass. ing a shepherd: and he began to 40 And they sat down in ranks, teach them many things. by hundreds, and by fifties. a Lu.9.10. b I Ki.22.17. c Matt.14.15,&c. d Nu.11.13,22. 2 Ki.4.43. 1 See on Matt.18 Lu.9.12,&c. Jno.6.5,&c. 28. e Matt.15.35. c.8.5. will be accepted in the place of what They had no one to teach them, and God demands-repentance and the for- guide them. The priests and scribes saking of their sins. were proud, corrupt, and despised the 30. And the apostles gathered them- common people and neglected them. selves together. That is, those whom 35. The time is far passed. The day he had sent out two and two. Ver. 7. is almost gone. It is drawing near Having travelled around the country, night. they returned and met the Saviour at 37. Two hundred penny worth of Capernaum. bread. About $27 00. As the disciples 31. A desert place. A retired place, had a common purse in which they across the sea from Capernaum, where carried their little property, consisting they would be free from interruption. of the donations of their friends, and f Coming and going. Coming to be money to be given to the poor, (coIrhealed and retiring, or coming to hear pare John xii. 6., Matt. xxvi. 8- 9., nim preach. It means that they were Luke viii. 3.), it is not improbable that thronged, that there was a vast multi- they had, at this time, about this sLem tude attending his preaching. in their possession. Philip, for it waai 32-44. See this miracle explained in he who asked the question (John vi. 7.), Matt. xiv. 13-21. asked, with a mixture of wonder and 32. By ship. By a boat, a small ves- agitation, whether they should take all sel. ~ Privately. Without making their little property and spend it on a their plan known. They intended to single meal? And even if we should,' go privately. It appears, however, that said he, it would not be sufficient to.heir intention became known, and mul- satisfy such a multitude. It was imitudes followed them. plied in this, that in his view they could 33, Afoot thither. On foot to the not provide for them if they wished to, 6lace where they saw tnem going. and that it would be better to send then - Out of all cities. All cities or large away than to attempt it. owns in the neighborhood. 40. In ranks. Literally in the form 34 Much people-as sheep, &c. of square beds in a garden BRr suara A.D. 32.] CHAPTER VI. 37t 41 And when ne hoa taken the them, walking uprn the,'eat and five loaves and the two fishes, he would have passed f by them. ooked up to heaven, and blessed, a 49 But when they saw him and brake the loaves, and gave them walking upon the sea, they a supto his disciples to set before them; poseo it had been a spirit, and cried and the two fishes divided he among out: them all. 50 (For tley all saw him, and 42 And b they d'd all eat, and were troubled.) And immediately vere filled. he talked with them, and saith unto 43 And they took up twelve bas- them, Be of good cheer: i it is I htts full oJ the fragments, and of be not afraid. he fishes. 51 And he went up unto them 44 *And they that did eat of the into theship; andithewindceased; oaves were about five thousand and they were sore amazed in themmen. selves beyond measure, and won45 And c straightway he con- dered. strained his disciples to'et into the 52 For they considered not the ship, and to go to the other side be- miracle of the loaves: for their heart'ore unto' Bethsaida, while he sent h was hardened. away the people. 53 And I when they had pass46 And when he had sent them ed over, they came into the land away, hed departed into a mountain of Gennesaret, and drew to the to pray. shore. 47 And when even was come, the 54 And when they were come ship was in the midst of the sea, out of the ship, straightway they and he alone on the land. knew him, 48 And he saw them toiling e in 55 And m ran through that whole rowing; for the wind was contrary region round about, and began to unto them: and about the fourth carry about in beds those that were watch of the night he cometh unto sick, where they heard he was. a l Sa.9.13. Matt.26.26. Lu.'24.30. bDe. f Lu2428. g ob.9.8. I Lu.24.3 i l 3.3. c Matt.14.122,&c. Jno.6.17,&c. 1 or, 43.2. j Ps.93.3,4. kIs.63.17. I Matt.14.P34 over against Bethsaida. d Matt.6.6. c.1.35. m Mat.4.4 c.2.1-3. Lu.6.12. e Jol.13. regularly formed, companies. ~r By or call to mind the power which Jesus hundreds and by fifties. Some compa- had shown in feeding the five thousand nies had a hundred in, and some fifty. by a miracle, and, that having done We need not suppose that these were that, he had power also to save them exactly formed, or arranged; but that from the storm. T. Their heart was this was about the number. The ex- hardened. Their mind was dull to perpression indicates a multitude. There ceive it. This does not mean that they were so many, that they sat down, by were opposed to Jesus, or that they had hundreds and by fifties, in separate what we denominate hardness of heart, companies, on the green grass. but simply, that they were slow to per 43. Twelve baskets. Baskets belong- ceive his power, they did not quickly yg to the disciples, in which they car- learn, as they ought to have done, that.ced their provisions, or, perhaps, be- he had all power, and could therefore inging to some of the multitude. I allay the storm. The word heart is Vtragmne-'its. Broken pieces of the bread frequently used in this sense. See Eph.;hat remained.. 18, in Greek; Rom. i. 21.; ii. 15;.2 45-56. See this passage expla'ned Cor. iv. 6. in Matt. xiv. 22-36. 54. They k-)ew him. They recollectS 52. They considered not the miracle him, for he had been there before, ernd f the loaves Thev did nit remember worked miracles 32 $74 MARK. [A. D. Va 56 Aind whithesoevei he entered, 2 And when they saw some of into villages, c. cities, or country, his disciples eat bread with defilec they laid the sid.. in the streets, and (that is to say, with unwashen) Besought him that they might touch, hands, they found fault. if it were but the border b of his 3 For the Pharisees, and all the garment and as many as touched Jews, except they wash thezr hands'him were made whole. 3 oft, eat not, holding the tradition CHAPTER VII. of the elders. HEN' came together unto him 4 And when they come from the the Pharisees, and certain of market, except they wash, they eat Le scribes, which came from Jeru- not. And many other things there salem. be, which they have received to a