—--— 7: —--; —-=s -II -e iiiillilill 3// ~=~-==- —,1IRII11111111111111\\1\1:I kr ;~;? = (i! -II Bi ii llii!l "'" Iii iiilllj 1121 11111 Ilill eiil:::;::::I lilli(!ili j% 1111111:"''~1'1""""'"Illlllll~IIIIIII1\L1:::::!II Ii jIljl/l illlii 1llilillllliil / *lilli!llllllllll1I11111111!11111111 Ziii IY*C;f`CWCI\(' f,'iilllllllililIIPilllUvl I;lilll[llll!flHIIlfiilillilllliillif,\\':IF:I\`,'Yi'r:?1"Iih',"' ir CHaIsT TEBCHING IN TEIH: SYNlaGOBZ rom alexander 12idcu. AN ILLUSTRATED COMMENTARY ON THE GOSPEL ACCORDING TO MATTHEW FOR FAMILY USE AND REFERENCE, AND FOR THE GREAT BODY OF CHRISTIAN WORKERS OF ALL DENOMINATIONS. BY REV. LYMAN ABBOTT AUTHOR OF "LIFE OF CHRIST," "DICTIONARY OF RELIGIOUS KNOWLEDGE," ETC VOLUME I. A. S. BARNES & COMPANY NEW YORK BY THE jIUcrHO1I OF CHIS WOcK. A POPULAR COMMENTARY ON THE NEW TESTAMENT; WITH MAPS, ILLUSTRATIONS, AN INTRODUCTION TO THE STUDY OF THE NEW TESTAMENTS A CONDENSED LIFE OF CHRIST AND A TABULAR HARMONY OF THE GOSPELS, CHRONOLOGICAL TABLE AND GAZETTEER. IN TWO SIZES. FII3ST SEIrIEs. FOU-I VOL UXES. L.EIG E'vo. Very sumptuously printed and bound, on toned paper with wide margin. Volume I. MATTHEW AND MARK. " II. LUKE AND JOHN. " III. ACTS AND ROMANS. (THE REMAINING VOLUME OF THIS SERIES IN PREPARATION.) sECOJ(\T) SERIIES. EIZGH7T VOL-UXJ ES. vo. A handy edition for Christian workers. Volume I. MATTHEW. " II. MARK AND LUKE. " III. JOHN. " IV. THE ACTS OF THE APOSTLES. " V. THE EPISTLE TO THE ROMANS. (THE REMAINING VOLUMES OF THIS SERIES IN PREPARATION.) Persons owning any volume of either Series may obtain the other volumes by addressing the Publishers. Copyright, 1875, by A. S. Barnes & Co. TABLE OF CONTENTS. INTRODUCTION. ]PAGB NATURE OF THE NEW TESTAMENT............................................ 11 ORIGIN AND AUTHORITY.................................................... 13 EVIDENCES OF INSPIRATION................................................... 14 LIMITS OF INSPIRATION........................................ 16 NEW TESTAMENT CANON........................................................ 17 THE TEXT....................................................................... 25 OUR ENGLISH VERSION.............................................. 28 PRINCIPLES OF INTERPRETATION.......................................... 31 RELATION OF THE GOSPELS TO EACH OTHER..................................... 84 ORIGIN OF THE GOSPELS.................................................. 36 HARMONY OF THE GOSPELS....................................... 38 LIFE OF CHRIST............................ 40 TABULAR HARMONY OF THE GOSPELS.............................................. 44 THE GOSPEL OF MATTHEW. INTRODUCTION TO THE GOSPEL OF MATTHEW................................. 49 MAP OF PALESTINE.............................................................. 50 GAZETTEER...................................................................... 51 SUPPLEMENTARY NOTES IN MATTHEWNAMES OF JESUS......................................................... 57 BIRTH OF JESUS........................................................ 64 BAPTISM OF JESUS.......................................................... 72 TEMPTATION OF JESUS...................................... 77 THE SERMON ON THE MOUNT............................................. 83 CHRIST'S PRINCIPLES RESPECTING RETALIATION.............................. 96 CHRIST'S TEACHING RESPECTING CARE......................................... 108 JUDGING OUR FELLOW-MEN...................................... 109 DEMONIACAL POSSESSION.................................................... 123 THE PUBLICANS................................................. 126 Xii ~TABLE OF CONTENTS. THE TWELVE APOSTLES: THEIR LIVES AND CHARACTER...........4........ 147 JOHN'S EMBASSY TO JESUS.................................................... 12 BRETHREN OF OUR LORD.................................................., 187 THE FOUNDATION OF CHRIST'S CHURCH................................ 201 LESSONS OF THE TRANSFIGURATION.............................. 210 CHRIST'S LAW OF DIVORCE.. 2......................... 24 CHRIST'S BLESSING OF LITTLE CHILDREN.................................... 2 CHRIST'S DISCOURSE ON THE LAST DAYS................................. 25 MARRIAGE CEREMONIES IN THE EAST......................... 268 THE LORD'S SUPPER....................................................... 28 THE LESSONS OF GETHSEMANE................................2............ 293 THE TRIAL OF JESUS BEFORE THE SANHEDRIM.......................... 297 THE DENIAL OF PETER................................................... 301 LESSONS FROM PETER'S DENIAL............................................... 304 CHARACTER AND CAREER OF JUDAS ISCARIOT.................................3. 07 THE CRUCIFIXION.................................................. 31 THE NATURE OF CRUCIFIXION.....................31 THE RESURRECTION OF JESUS............................** *.. 33 LIST OF ILLUSTRATIONS. CHRIST TEACHING IN THE SYNAGOGUE. Frontispiece. PAGE BETHLEHEM. Looking west from the Convent of the Nativity.................. 57 FISHERMAN CASTING HIS NET.\ Near Magdala.................................... 81 THE POSTURE AT MEAL......................................................... 127 ANCIENT BOTTLE................................................................. 130 STAFF AND SCRIP............................................................... 138 GRAIN BASKET; TRAVELLING BASKET.................................. 198 ANCIENT KEY............................................................ 203 TETADRACHM OR STATER..................................... 212 DENARIUS-A PENNY...................................................... 242 PHYLACTERY IN USE............................................................. 247 FRINGED GARMENT.................................................... 247 THE TEMPLE OF HEROD........................................................ 257 THE CLOAK............................................................ 261 AN EASTERN MILL............................................ 266 A MODERN MARRIAGE PROCESSION IN JERUSALEM................................. 269 ASSYRIAN LAMPS............................................................. 270 LAMP AND TRIMMER............................................................. 271 A SHEKEL........................................................................ 281 RECLINING AT MEAL............................................................ 282 ROMAN WINE CUPS.............................................................. 285 EGYPTIAN CUPS................................................................. 285 GARDEN OF GETHSEMANE: JIERUSALEM IN THE BACKGROUND...................... 290 THE MACHE2RA.................................................................. 295 INTERIOR COURTYARD OF ORIENTAL HOUSE....................................... 30& PLAN OF ORIENTAL HOUSE............................................. 303; SCO RGES................................................................. 311 SCARLET ROBE.................................................................... 312 CROWN OF THORNS............................................................... 312: THE REED........................................................................ 31 GOLGOTHA......................................................................... 314 THE THREE CROSSES......................................................... 315 HYSSOP............................................................. 318 TWO CENTRIONS................................................................ 320 ROAD FROM BETHANY TO JERUSALEM........................................... 333 MAPS AND PLANS. SKETCH MAP ILLUSTRATING THE JOURNEYINGS OF OUR LORD......................... 41 MAP OP JERUSALEM IN THE TIMES OF CHRIST................................... 27 THE STUDY OF THE NEW TESTAMENT, T HE New Testament consists of twenty-seven distinct documents, written by nine, perhaps ten, different authors. They were written without concert of action, at different times, for different purposes, and addressed to different readers. They differ also in character and style; some of them are historic, some of them philosophic and didactic, one is poetic and prophetic. They were all composed during the first century after Christ, in the Greek language-unless Matthew's Gospel was first written in Hebrewand the manuscript copies have long since perished. Thus our English New Testament is a translation from a Greek original, which is itself a copy of copies, the original being no longer in existence. I propose in this Introduction to trace the history of the New Testament from its origin to the present day; to point out the central principle which unites these documents in one harmonious book; to state the reasons which have led the Christian Church to regard them as in a peculiar sense inspired by God; to give briefly the evidences which satisfy the Church that these books were really written by the authors whose names they bear; to describe the difficulties which Christian scholars have encountered in ascertaining what was the text of the original manuscripts, and how they have overcome those difficulties; and to narrate the history of our present English translation, indicate some of its defects, and the principles adopted in this Commentary in the endeavor to afford the Christian student aid in its interpretation. I propose then further to describe the characteristics of the Gospels, and their relations to each other; to point out the seeming discrepancies and real harmony in their accounts; to indicate the principal features in the earthly life of Jesus Christ; and finally to furnish a table of the Evangelical narratives, arranged in parallel columns, so as to enable the student to fill out and complete this sketch in detail. PART I. THE NEW TESTAMENT. I. Its Nature.-The word Testament means covenant or agreement. It is generally so translated.' This meaning lingers in the phrase "last will and testament." The will of a deceased is his last testament because it is his last covenant, the last agreement which he can make, one which often has to be accepted and finally executed by his heirs. It appears very clearly in the institution of the Lord's Supper. In the hospitable East a meal was the customary method of at once celebrating and sealing a treaty or compact, as is smoking the pipe of peace among the North American Indians, or the payment of a sum to bind the bargain in our more commercial age and nation. Christ, therefore, immediately before his death, arranged for a supper with his disciples, as a method of both As in Acts 3: 25; Gal. 3:15, 17; 4: 24; and in many places in Hebrews. 12 THE NEW TESTAMENT. sealing and celebrating his compact or covenant with his Church; and taking the cup of wine, he pledged his disciples in it with the words, " This cup is the new testament (i. e., the new covenant) in my blood, which is shed for you." Thus every recurring communion season emphasizes the meaning of this word Testament, and repeats the solemn ratification of the compact between Christ and his people. The New Testament, then, is God's own covenant or agreement with man.2 The opening chapter of Matthew intimates the character of this covenant. The angel, in announcing the advent of the Son of God, says to Joseph, " Thou shalt call his name Jesus, for he shall save his people from their sins." The closing chapter of the Book of Revelation intimates the answer to the question, Who are his people? " Whosoever will, let him take of the water of life freely." The New Testament, then, is God's promise to save from the present and future punishment of sin all those who come to Him for such salvation. It is not a book of rules for the government of conduct; that is, it is not a new law. It is not a book of philosophy, respecting either human or divine nature; that is, it is not a new theology. It is simply what its name implies, a new covenant on God's part to save from sin those who come to him, in child-like trust, for such salvation. This is a very simple truth; but it is fundamental to a right interpretation of the book. The New Testament may be regarded as consisting of three kinds of books, (1) historic, (2) philosophic and didactic, (3) prophetic; though each of these elements is to be found in all the books. 1. The four Gospels and the Book of Acts are mainly historic. The first afford us our only information concerning the life and teachings of Jesus Christ; the second gives an account of the results, in the early\church, of the work of the Divine Spirit, whom Christ, at the time of his death, promised to send to the disciples after his ascension. These five books constitute the foundation on which the superstructure of the New Testament is built; the historical basis for the new covenant which Paul in his Epistles analyzes and interprets, and the fulfilment of which John, in the Book of Revelation, pictorially describes. 2. The Epistles, most of which were written by Paul, are philosophic and didactic. They explain the necessity for such a covenant as the New Testament, its nature, the conditions on which we can avail ourselves of it, the consequences of rejecting it, the results of accepting it, in spiritual life, in the individual and the community, in the present world and the hereafter; they contain wise counsels to Christians how best to promote the general acceptance of this covenant by Jew and Gentile; and with vehement rhetoric they urge its acceptance upon the reader. These Epistles, of which I shall write more fully in the introduction to the volume which contains them, differ in character, scope, and purpose. Some of them were written as circular letters to the church at large, some of them to individual churches, some of them to personal friends. They contain, therefore, some personal allusions and practical advice, which are only indirectly applicable to our own time, and some counsels in respect to church organization and church work, which are not, however, to be interpreted as ecclesiastical laws, but as illustrations of those principles of organic action which will render the church efficient in proclaiming the privileges of the new covenant to others. 3. The only purely prophetic book of the New Testament is the Book of Revelation. Its object is to disclose the final fulfillment of the new covenant or agreement of God in Luke 22: 20. 2 This covenant is distinctly stated in Jer. 31: 31-34, quoted in Hebrews 8: 8-12. The difference between the old covenant and the new is indicated by comparing the language of the third commandment, "Showing mercy unto thousands of them that love me and keep my commandments " (Exod. 20: 6), with that of Paul, " God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ." Ephes. 2: 4, 5. ITS ORIGIN AND AUTHORITY. 13 the second coming of Jesus Christ, the complete and final overthrow of sin and suffering, and the manifest and perfect triumph of God and godliness throughout the universe. Thus it will be seen that the New Testament is not a mere collection of independent and disconnected treatises, but a harmonious whole, in which the new agreement or promise of God is first set forth in the life and deatl of Jesus Christ and the work of the Holy Spirit; second, explained and enforced by the arguments of Paul and his apostolic contemporaries; and finally disclosed in its fulfillment in the vision of John the prophet-apostle. II. Its Origin and Authority.-If the New Testament is a new covenant, there must be a covenantor. If it is a promise that God will do for man what man cannot do for himself, it must in a peculiar sense come from God, or it is not what it pretends to be. For example, if we suppose the declaration, " He shall save his people fron their sillns," was directly authorized by God, it is a divine promise on which we can with assurance rely; it not, it only expresses the opinion which a Roman tax-gatherer of the first century entertained upon the subject, and is of no particular value. In other words, the divine origin and authority of the book is involved in its nature, and indeed in its very title. If it were a book of moral philosophy, i. e., if its object were to tell us how to conduct ourselves in this life, or if it were a book of theological philosophy, i. e., if its object were to teach, either by analogies drawn from nature, or by appeals to our own intuition, truths about God and our own souls, it might be uninspired and still valuable. But if it is an agreement on God's part to save his people from their sins, it must be inspired by God; otherwise it is not a divine covenant to do, but only a human opinion concerning what God is likely to do. If it is not inspired it is no New Testament. Accordingly we find throughout the book the claim, or rather the quiet assumption, of that divine origin and authority which is implied in its very title. Jesus Christ himself, at twelve years of age, declares to his mother that he has come to earth to do his Father's business;' he is repeatedly said by the Evangelists to be acting under the influence of the Divine Spirit;2 he declares to the Jews in Jerusalem that he speaks to the world those truths which he has received from his Father;3 he declares to his disciples that the Father dwells in him, and that the words which he speaks he speaks not of himself, but from the Father which sent him and dwells in him; and in solemn prayer he reasserts that the words of truth which he has taught them the Father gave to him for that purpose.5 He promises to his disciples before his death that he will not leave them alone, but will come unto them and dwell in them;6 that the Holy Ghost shall be their teacher and shall quicken their remembrance of their Master's teaching;7 and after his resurrection, when he gives them their final commission, he promises to be with them in all their work, even to the end of the world.8 The opening chapter of the Book of Acts records the beginning of the fulfillment of these promises in the visible manifestation of the presence of the Spirit of God. In the first apostolic sermon Peter refers to a prphetic promise of inspiration contained in the Old Testament, and declares that the day of its fulfillment has arrived;9 and the subsequent portions of the Book of Acts contain on almost every page accounts of its further fulfilment.'0 Throughout the Epistles the writers assume to speak, not their own opinions, but the truths which they have been taught of God. They not only declare in general terms that all Scripture is given by inspiration of God, and that holy men of God spake as they were moved by the'Luke 2: 49..... Matt. 3: 16; Luke 2: 40; 4: 14, 18; John 3: 34; Acts 1: 2; 10: 38; Romans 1: 4..... John 8: 28.......4 John 14: 10, 24.... John 17: 8......6 John 14: 17-19......7 John 14: 26; 16: 7, 13-15. Compare Matt. 10: 19, 20; Luke 12: 12......8 Matt. 28: 20. Compare Acts4.58. Acts 1: 4.,....16-18, 33..... O Acts4:8,31; 6:10; 7:55; 8:29; 10:19,20; 13:2,4,9-11,52; 15:28; 16:6; 19:6; 20:22, 23,28. 14 THE NEW TESTAMENT. Holy Ghost'-these declarations apply primarily only to the Old Testament-but they also declare of their own ministry and of the Gospel of the New Testament, that it is the " power of God," the "word of God," the "word of the Lord," "the glorious Gospel of the blessed God," "the commandments of the Lord," the " word of Christ," a " more sure word of prophecy " even than the Old Testament, spoken " in demonstration of the Spirit," in "words which the Holy Spirit teacheth," and preached "with the Holy Ghost sent down from heaven." 2 If this claim be not true, the book not only ceases to be trustworthy as a promise or covenant of God, it also ceases to be trustworthy as a moral or spiritual guide. For, if the writers of the New Testament were not thus guided and impelled by the Spirit of God, if they were not the authorized bearers of a Divine promise to man, then they were either impostors or visionaries, the perpetrators of a fraud or the victims of a delusion. And neither impostors nor visionaries are safe and trustworthy spiritual guides. III. Evidences of its Inspiration.-The claim of the New Testament writers that they speak by the authority of God, and under the impulse and inspiration of the Spirit of God, has been generally regarded as well founded by the great majority of those who have studied their writings and the history of the effects which they have produced upon the human race. It is impossible to do more here than summarize very briefly some of the principal considerations which have led to this conclusion. 1. It is the fundamental doctrine of Christianity, confirmed by the history and experience of the Christian Church, that God dwells in the hearts of his children, that he guides, comforts, and strengthens them, that the soul was not made to live alone, but in constant communication with God, and that the influence of the Spirit of God,. thus vouchsafed to the spirit of man, is always adapted to his needs. Thus the doctrine of the special inspiration of the sacred penmen is only part of the more general doctrine of the inspiration of all who will accept the divine guidance. 2. The history of the human race shows that there is a need of some more definite and explicit instruction concerning moral and spiritual truth and life than is afforded by the analogies of nature or the intuitions of uninstructed conscience. Without it no people have attained a high state of intellectual, political, or social civilization, still less a high state of moral and spiritual culture.3 Without an inspired book the human race is without any adequate knowledge of God or the future life, without any reliable assurance of pardon for past sin or provision of escape from future sin, and without any trustworthy and immutable standard of human duty or ideal of human character. 3. This need, interpreted by the universal craving for inspired oracles, writings, or priests, is supplied by the Bible. This book or series of books reveals a paternal God, whose love satisfies the filial yearning of the soul for a heavenly Father; it reveals a future life, which satisfies both the requirements of justice and the aspirations after immortality; it not only promises divine pardon on the condition of repentance and faith, but upon such an historical basis that its assurances do actually afford peace of mind to the believer, as no other religion does; it promises, on like conditions, divine help in change of life and character, and the help afforded in innumerable instances, in moral and'2 Tim. 3:16; 2 Peter 1:21..... l Cor. 1: 18; 2:4, 12, 13; 14: 37; Col. 3:16; 1Thess. 2;13; 1 Tim. 1: 11; 1 Peter 1: 12, 25; 2 Peter 1: 19. Compare, also, Acts 10: 36; 20: 24; Rom. 15: 29; 16: 25, 26; 2 Cor.4: 4; 6:4; Gal. 1: 11, 12, 16; Ephes. 3: 9; 6: 17; Col. 1: 26; Heb. 2:4; 1 Tim. 6:3; 1 John 4: 6. It can hardlybe necessary to refer the reader to passages in the Book of Revelation, since that is an unmeaning dream except it be regarded as an inspired vision. 3 Let him who doabts this statement, and cites the Greeks and Romans as exceptions, study Pressens6's The Religions before Christ, or even Gibbon's or Lecky's descriptions of Roman and Grecian civilization. Or let the reader compare Paul's description of Roman morals, in Romans, chapters I and II, with any of the ancient historians, for they fully justify it. EVIDENCES OF ITS INSPIRATION. 15 spiritual changes, not only in individuals but in entire communities, is the best evidence of the origin and trustworthiness of these promises; it affords in the law of love a perfect and an inflexible standard of character, applicable to all ages, classes, and conditions of men; and it affords in the life of Jesus Christ a perfect ideal of human life and character, which all can follow and which none have ever surpassed. 4. The supreme excellence of the precepts and principles of the Bible negative the hypothesis that they were the uninspired productions of the men who transcribed them. It is easier to believe that the Ten Commandments were inspired by God than to believe that they were wrought out by a man whose sole training was derived from a Hebrew slave mother, an Egyptian court, and the life of a Midianitish shepherd; easier to believe that the Sermon on the Mount, and the 14th, 15th, and 16th chapters of John, were inspired by God, than to believe that they were the intellectual production of a Galilean carpenter. The lives which then, and ever since, those have lived who have received the Bible as the Word of God, when comparedwith the lives of the heathen who have not received its influences, afford also a perpetual evidence that those precepts and principles are of superhuman origin, and possess a superhuman inspiring power. 5. The unity of the Bible indicates that one Supreme intellect directed the various writers by whom its books were composed. It consists of sixty-six separate treatises, written by between forty and fifty different writers, living centuries apart, speaking different languages, subjects of different governments, brought up under different civilizations. Over fifteen hundred years elapsed between the writings of Moses and those of John. All forms of literature-law, history, biography, poetry, oratory, and philosophyare contained in the Bible. Yet the same substantial truths are taught by all these various writers, and the moral and spiritual unity of the Bible is such that probably few of its readers ever realize that it is, humanly speaking, the product of so many individual minds. Unity of design in the Scriptures proves that there was one designer, as the unity in the architectural design of the cathedral, which is the construction of many different hands, proves the supervising skill of the architect who planned and directed its construction. 6. The fulfilment in the New Testament of prophecies recorded in the Old Testament, and the fulfilment in later times of prophecies recorded in the New Testament, prove that at least those portions which are prophetic were the work of Him who sees the end from the beginning, and afford a sign and seal of the inspiration of the other portions of the sacred writings. 7. The miracles authenticate the divine authority of those who wrought them. Christianity as a system of truth and duty does not, indeed, depend upon the miracles. But to those who accept the New Testament as an authentic narration of actual events, the miracles demonstrate that Christianity possesses the divine sanction, since they could have been wrought only by divine power. To this authentication of their authority frequent reference is made by the writers of the New Testament.' 8. The testimony of those writers is in itself not a demonstration of their inspiration, but it is an evidence thereof. That they claim to be inspired, and that Christ promised them such inspiration, we have already seen. If this claim is unfounded we must believe either that they were impostors, pretending to an inspiration which they knew they did not possess, or visionaries, believing themselves to possess an inspiration which they did not in fact possess. The heroism and self-sacrifice of their lives prove that they were not impostors; the excellence of their doctrine proves that they were not visionaries. In brief, to the great body of thoughtful men it will always seem more natural to believe that the writers of the Bible wrote and spoke under the special influence of the Spirit of Mark 16: 20; John 10:25; Rom. 15: 18,19; Heb. 2:4. 16 THE NEW TESTAMENT. God, than to suppose that they belong in the same category with either Mohammed or Joe Smith. 9. Finally, if the New Testament be not inspired, Christianity is not a divine covenant, but only a human system of theology and ethics. There is no trustworthy revelation concerning the nature and will of God, no assurance of divine pardon for sin, no provision of divine grace for the tempted. And in fact those philosophies which reject the Bible as the inspired Word of God teach that God is unknowable, or that there is no other God than nature, that his will cannot be ascertained, or is only manifested in natural law, physical and social, and that there is no forgiveness of sins, but that every man must bear in his own person the penalty of his transgressions, and work out by the force of his own will his own redemption. IV. Limits of Inspiration.-The word Inspiration means literally "in-breathing." The doctrine that the New Testament is inspired of God is the doctrine that the penmen in writing it acted under an influence from God, which conferred upon their minds and hearts a power greater than their own, or, as stated by Peter, that "holy men of God spake as they were moved by the Holy Ghost."' The manner in which this Divine influence acted upon their minds, and the extent to which it affected them and their writings, is nowhere distinctly stated in Scripture. There are various theological theories upon this subject, which I do not think it necessary to recount here. They may all be reduced to two general classes-the doctrines respectively of verbal inspiration and of moral inspiration. By verbal inspiration is meant the immediate communication by God to the writers, of every word which they wrote. " I believe," says Tregelles, "the sixty-six books of the Old Testament and New Testament, to be verbally the Word of God, as absolutely as were the Ten Commandments written by the finger of God upon the two tables of stone."2 So Hooker3 says of the prophets, "they neither spake nor wrote any word of their own, but uttered syllable by syllable as the Spirit put it into their mouths." That certain passages may have been written thus, as it were, by Divine dictation, the writers being mere amanuenses, is possibly true; that the chief portions of the New Testament were thus written, is, I think, clearly not true. This method does not accord with God's general principles of action, which are to work in us and with us, helping our infirmities, not to relieve us of all responsibility and do the work in our stead. It does not accord with the claims of the sacred writers, who indeed, nowhere distinctly define the limits of inspiration, but who do very distinctly imply the existence of a human element, of personal thought and study in the writing.4 It does not accord with those variations in style, expression, thought, and even teaching, which give individuality to each of the sacred books, which make the three Gospels so different in style, that of John so different from the other three in subject-matter, and the Epistles of James and of Paul so different in the phases of truth which they respectively exhibit. It does not accord with the verbal, and even more than verbal discrepancies which are notable where two or more writers narrate the same event. Many such instances are afforded by a comparison of the parallel accounts of the three Synoptic Gospels. In the four variant reports of the inscription on the cross5 is a striking illustration of a discrepancy which is just such as we should expect fiom independent historians, who to a large extent relied upon their own memory, or upon the recollection of others, but is utterly irreconcilable with the theory that they recorded as amanuenses what the Holy 12 Peter 1: 21. The true rendition of this passage, "holy men spake from God," intensifies its meaning, but does not otherwise modify it......2 Quoted in McWhorter's Hand Book of the New Testament, page 23.... 3 Quoted in Lee on inspiration, page 35...... See for example Luke 1: 3; 2 Pet. 1: 21....... Matt. 27: 37; Mark 15: 26; Luke 23: 38; John 19: 19. THE NEW TESTAMENT CANON. 17 Spirit dictated to them.1 This theory does not accord with the subsequent history of the New Testament. For we have not the original words in which the books were written; with the exception of a few scholars, the great majority of Bible readers are dependent upon a confessedly uninspired translation of a confessedly uninspired copy. Finally, the apostle distinctly declares that the letter killeth, while the Spirit maketh alive; and a theory of verbal inspiration, i. e. of the inspiration of the words and letters, so far from quickening the spiritual impulse to a reverent study of the essential truths of the Bible, produces a directly opposite effect, and is neither productive of Scriptural scholarship nor true spiritual culture. By moral inspiration is meant such a divine quickening of the natural faculties of the sacred writers, that, while they used their own memory, reason, and religious and intellectual culture, they were protected from all such errors as would impair the value cf their writings as instruments for religious instruction and spiritual impulse, or, in other words, that they were inspired just so far as was necessary to make their writings "profitable for doctrine, for reproof, for correction, for instruction in righteousness." Minor errors in science, in chronology, in dates, diversities in forms and methods of expression, partial and fragmentary utterances,2 immaterial discrepancies adI apparent inconsistencies in different narrations of the same event, do nothing to shake the faith of those who hold this theory of inspiration. It allows, too, the opinion that the inspiration of different books is of a different kind, and that the same degree of authority is not to be attached to the books of Ruth and Esther as to the Ten Commandments, the purely personal epistle to Philemon as to the general epistle tc the Romans, or to such a direction as that of 2 Tim. 4: 13, as to the precepts of the Sermon on the Mount. This is thb doctrine of inspiration which throughout this Commentary I have assumed to be the correct one. The evidences of its correctness will appear in the notes themselves. At the same time there are passages in which the language, as well as the idea, appears to me to have been supernaturally inspired. This is especially the case in many instances in the Evangelical reports of our Lord's discourses, where a peculiar significance is involved in the words used by our Lord and preserved by his reporters —a significance which is often lost in our English translation.3 I believe, then, that the New Testament is God's covenant with man; that it is not an outgrowth of human thought, but comes from God; that he has chosen to impart it through imperfect men, as he chooses imperfect men to proclain and to interpret it; that in writing this New Covenant they had all the divine guidance and impulse necessary to make it a safe and sufficient guide to man in moral and spiritual life; and that their authority to speak for God is attested by the miracles they wrought, by the fulfillment of the prophecies they recorded, by the superhuman excellence of the doctrines and the life they inculcated, but yet more by the divine fulfillment of the compact which in God's name they professed to record, and in the beneficent effects, temporal and spiritual, which have resulted in the case of all individuals and of all communities which have accepted it and: complied with its conditions. V. The New Testament Canon.-The word Canon means literally a carpenter's rule. Hence, by an easy transition, it is used to signify a rule or test in language, art, or religion. As applied to Scripture it may mean either the rules or principles by which the right of any book to be in the Bible is determined, or the authority of such book or books as a rule of faith and practice. It is in the latter sense that the word is now generally used. The term "Canonical books" means the books which afford an See for examples the arrest of Christ, the trial, and Peter's denials. Matt., chap. 26, and notes...... Such as Romans 13: 8, 9..... 3 See for example Notes on Matt. 5: 19, 44; 6 ~ 25; 7:1-5. The instances are very numerous: these may serve to illustrate my meaning. 18 THE NEW TESTAMENT. authoritative rule, in contrast with those which are uninspired and hence afford only human instruction. The history of the formation of the New Testament and the principles which determine what books belong to it and are authoritative, constitute therefore the theme of this section. What evidence have we that the New Testament which we now possess includes the inspired productions of the Apostles and excludes spurious imitations? in other words, what evidence is there that we have the true canon or rule? The evidence is of two kinds: external of historical, and internal or spiritual. I. External or Historical Evidence.-To the question, When, where, and by whom were the books of the New Testament collected into one volume? no answer can be given. The New Testament was not formed; it grew. The external evidence of its authenticity and authority is to be found in a history of that growth, and of the testimony of writers immediately succeeding the apostolic age. The Gospels bear the evidence in themselves that they were written for the information of the disciples of Jesus Christ, especially for those who had not directly received the Master's instructions, and who had not access to the verbal teaching of eye and ear witnesses.' The Epistles were written, either to local churches or to particular individuals, to impart, in a more systematic form, the precepts and principles of Christianity, to correct particular errors, or to afford instruction or inspiration needed in particular churches. Both apostles and churches anticipated the speedy second coming of Jesus Christ, and there is nothing to indicate that either recognized in these separate treatises a contribution to a permanent and universal book. But that the writers claimed to speak by authority of God, and in a peculiar sense under his inspiration, we have already seen.2 The writers of the New Testament were, moreover, all immediate disciples of Jesus Christ, excepting Paul, who claimed to have received instruction directly from the risen Lord, and to be therefore not less an apostle than the twelve.3 The epistles thus received by the church from the immediate disciples of the Lord would be naturally held as a sacred possession. They were read publicly in the church services; churches exchanged their epistles one with another;5 they were unmistakably regarded by both writers and recipients as authoritative; and in one significant passage Peter expressly classifies the writings of Paul with the Old Testament Scriptures.7 Thus, toward the close of the first century the materials for the New Testament had been accumulated. Each church possessed, in addition to a copy of the Old Testament in common with the Jewish Synagogue, a letter or a gospel, or two or three letters, obtained by a system of exchange, while no church probably possessed the entire New Testament collection. It existed, but in fragments, and divided among the different churches.8 The apostles died, leaving these writings as a legacy to the infant churches. As tradition grew more and more remote, and direct counsel from the apostles in the solution of questions of ritual, government, discipline, and doctrine was no longer attainable, these writings appreciated in value, and the authority of the letter was established by the death of the writer. Meanwhile, with the growth of the church, heresies sprang up. The heretics were often unprincipled. They sometimes mutilated the apostolic writings, sometimes denied their authenticity and authority, sometimes endeavored to palm off upon the churches spurious doctrines, with the sanction of a forged apostle's name. These practices, of which we get some hints even in the New Testament,9 and some indications in very early corruptions of the text, increased after the death of the inspired Luke 1: 1-4; John 20: 30, 31......2 See under Section II......3 1 Cor. 9: 1; 15:8; Gal. 1: 15,16; 2:2; Ephes. 3: 3......4 1 Thess. 5: 27...... Col. 4: 16......6 Acts 15: 23-31; 2 Cor. 10: 1-10; Rev., chap. 2: 3...... 2 Pet. 3: 16. 8 Mr. Norton, Genuineness of the Gospels, estimates that as many as 60,000 copies of the Gospels were in circulation by the end of the second century, by which time, however, the N. T. canon had been substantially organized......9 2 Tim. 1: 15; Titus 1: 10-14; Rev. 22: 18, 19. THE NEW TESTAMENT CANON. 19 writers. Thus at once the value of the genuine writings, and the evident necessity of a critical examination into all doubtful gospels and epistles, increased. Thus, too, in the controversies which ensued, and which reached their climax in the conflict between Arius and Athanasius (A. D. 325-336), quotations from the inspired writings of the Evangelists and Apostles grew more frequent. These quotations rendered necessary a larger interchange of the original documents. Each church, dissatisfied with a second-hand report of an apostolic writing, sought and obtained a copy of the original, and thus gradually book was added to book, every claimant to inspired authority was subjected to a searching examination, the false were thrown out and the true alone accepted, until at length, by the close of the second century, the New Testament, substantially as we now have it, had grown into a book whose authenticity and authority all parties in the Christian church alike acknowledged.1 Thus the canon of the New Testament is established, not by the judgment of a single man, whose authority to select it would be difficult to establish, not by the judgment of an ecclesiastical council, which might labor under the just suspicion of ecclesiastical prejudice, but by the general consent of thousands of local churches, and an innumerable body of individual Christians, whose combined judgment must ever be free from all possible suspicion of local prejudice or personal interest, and from any just charge of theological prepossessions. The evidence of the canonicity of the New Testament-that is, the evidence that we have in the New Testament the books written by the immediate disciples of our Lord, and only such-is to be found, not in the opinions of individual scholars, or the decrees of early councils, but in the abundant reference to these books in the controversial writings of the three or four centuries which immediately followed the apostolic age. Without attempting to give this evidence in detail, which would be foreign to my purpose, I shall give such a summary of it as will afford the reader an idea of its character and the student a suggestion for more elaborate investigation.2 1. Clement of Rome. Of his history little is known. He was Bishop of Rome at the end of the first century, is probably referred to by Paul in Philippians 4: 3 as one of his "fellow workers," and was certainly a disciple of the apostles. Of the various works attributed to him, only the so-called 1st Epistle to the Corinthians is certainly known to be his. In this epistle, certainly published during the first century, and very probably as early as 64-70 A. D., he quotes, "' as the words of the Lord Jesus," expressions in substance identical and in phraseology similar to those reported in the Gospels of Matthew and Luke; in a similar manner embodies sentiments and expressions found in James, 1 Peter, and several of Paul's Epistles; while his quotations from or similarities of expres' " With the exception oi the Epistle to the Hebrews, the two shorter Epistles to St. John, the second Epistie of St. Peter, the Epistles of St. James and St. Jude, and the Apocalypse, all the other books of the New Testament were acknowledged as apostolic and authoritative throughout the church at the close of the second century."- Westcott on the Canon of the New Testament, p. 306. 2 To comprise in a few pages the results of discussions which fill hundreds of volumes, which have been conducted on both sides too often with unseemly acerbity, in which not unfrequently strong assertion has served for proof, and special pleading for critical scholarship, which depends on an examination and analysis of the literature of the first three centuries, its own authenticity sometimes involved in doubt, has been a matter of no small difficulty. It was possible to accomplish such a condensation only (1) by giving results and discussions; (2) omitting all authors whose works are really involved in any reasonable doubt, such as Ignatius and Barna. bas; (3) passing by without notice, though not without careful examination, the objections of rationalistic critics to the conclusions of Christian scholarship. Whatever on a fair examination has seemed to me doubtful I have omitted; there is enough that is certain. The English student who wishes to examine the subject more thoroughly is referred to Westcott, History of the Canon of the N. T., Scrivener's Plain Intro. to the Criticism of the N. T., Davidson's Intro. to the N. T., Hone's Intro. to the Scriptures, and Smith's Bible Diet., art. Canon, pre pared by Dr. Westcott. A popular statement of results is given by Edwin Cone Bissell in The Historic Origin of the Bible, and a condensed statement of the argument in a little tract by Tischendorf, entitled " When were our Gospels Written? " The mhost complete rationalistic argument against the canonicity of the N. T. in the English language is given by the anonymous work Supernatural Religion. 20 THE NEW TESTAMENT. sion to the Epistle to the Hebrews is so great that by some its authorship is attributed to him. In addition, his doctrinal statements accord with, and are apparently derived from, the writings of the apostles. 2. Polycarp, Bishop of Smyrna, born probably A. D. 70-80, martyred A. D. 166. One short epistle of his, to the Philippians, is extant, concerning the genuineness of which there is no reasonable question. It contains far more references to the writings of the New Testament than any other work of the first age; and still, with one exception,' all the phrases which Polycarp employs are woven into the texture of his letter, without any sign of quotation. "In other cases it is possible to assign verbal coincidences to accident; but Polycarp's use of Scriptural language is so frequent that it is wholly unreasonable to doubt that he was acquainted with the chief parts of our canon." 2 His testimony to the genuineness and the then recognized value of the books of the New Testament is the greater because (1) it is incidental and indirect, and therefore demonstrates that the facts and doctrines referred to were already generally accepted in the church, and indicates that the books from which he apparently quotes were widely and popularly known. and regarded as an authority; and (2) because he was personally a disciple of the apostles, especially of John, and was by the apostles ordained to the office of bishop or pastor of the church at Smyrna. His character seems to have resembled that of John in piety and loveliness; he was esteemed even by his ecclesiastical opponents, and loved devotedly by his own disciples; by Jerome he is called the most eminent man of Asia. His quotations from the first epistle of Peter and the epistles of Paul are especially abundant.3 3. Papias. Of his history little is known with certainty. He appears to have been born toward the close of the first century, and to have been contemporary with Polycarp, but there is no adequate evidence that he ever saw any of the apostles. He refers explicitly to a Gospel of Matthew, which he says was originally written in tHebrew, to a Gospel of Mark, whom he describes as writing as the interpreter of Peter, and also to 1 Peter, 1 John, and the Book of Revelation. He does not refer to Paul's epistles, which Westcott explains by the supposition that he belonged to the Judaizing portion of the church; "in such a man any positive reference to the teachings of St. Paul would have been unnatural." 4. Justin Martyr. His birth is uncertain, probably toward the close of the first century. In his early life a Platonist, he was converted to Christianity A. D. 119-132, and wrote A. D. 140-147. His extant works are arguments for the truth of Christianity, which he mainly rests on the facts of Christ's life. Nearly all the principal events in that life may be gathered from his writings, which are founded on what he entitles "the Memoirs of the Apostles." These he describes as containing a record of all things concerning Jesus Christ, and as read customarily in the public services of the churches on the same footing as the prophets, i. e., as inspired and authoritative; in one passage he says that " they are called Gospels." That the " Memoirs" thus described are our four Gospels seems to me unquestionable, though the fact has been questioned. All Justin Martyr's facts not directly traceable to the Gospels, as we have them, are said not to exceed six in number, and there is but one inconsistent with them, which may possibly be accounted for by a variation of manuscript. Besides the Gospels his writings show an 1 The exception is as follows: The blessed and glorious Paul wrote letters to you (the Philippians), into which if ye look diligently ye will be able to be built up into the faith given to you. 2 Westcott on the (Canon of the New Testament. 3The apostolic fathers-under which general title are included such as were contemporary with any of the apostles (A. D. 70-120)-whose works are now extant, namely, Clement of Rome, Ignatius(?), Polycarp, and Barnabas(?), and possibly Hermias, contain references more or less distinct to the three Synoptic Gospels, the Epistles to the Romans, 1st and 2d Corinthians, Galatians, Ephesians, Philippians, 1st and 2d Timothy, Hebrews, James, 1 Peter, and 1 John. The allusions to Thessalonians, Colossians, Titus, Philemon, and 2d Peter are very uncertain. The reader will find a full and classified account of these references in McClintock and Strong's Cyclopedia. article Apostolic Fathers. THE NEW TESTAMENT CANON. 21 acquaintance with all the remaining books of the New Testament except the epistles of James, Peter, Jude, and John, and those to Philemon and Titus. He refers by name to the book of Revelation.1 5. The Canon of AMuratori. This is a Latin manuscript, which derives its name fiom its discoverer. It is an impertect copy of a Greek original, written either in Africa or Rcme, both the beginning and the end being lost. It claims to have been originally written during the second century, and scholars regard the claim as sustained by internal evidence. Hence "it may be regarded as a summary of the opinion of the Western church on the Canon shortly after the middle of the second century;" 2 that is, when men were still living who had seen and possibly conversed with the apostles. It commences with a fragment of a sentence evidently referring to Mark's Gospel. It goes on to state that the Gospel of St. Luke stands third in the canon, and the Gospel of St. John, a disciple of the Lord, fourth. That the lost fragment refers to Matthew is probable, since four Gospels are distinctly recognized. In the list which follows all the books included in our present canon are embraced, except the Epistles of James and Peter and that to the Hebrews, and possibly 3d John. Two epistles of John are referred to, but it is not improbable that the 2d and 3d are included in one epistle, in this list. According to Westcott, the chasms found in the text of this writing afford the probable explanation of the omission of epistles which are known to have been in use in the churches at the time when the list is believed to have been prepared. An apocryphal "' Apocalypse of Peter" is also mentioned, with the remark that some do not choose that it shall be used in the churches. it is a noteworthy and important fact that this Canon of Muratori does not give the writer's individual opinion, but the general consent and judgment of the Christian church of the age, that is, of the second century. 6. Irenoeus, born 120-140, a disciple of Polycarp, became bishop of Lyons A. D. 177, died probably about A. D. 200. His only extant work is a treatise against heresy. In this work "he maintains the co-ordinate authority of the Old and New Testaments; finds a characteristic reason, in the four quarters of the globe, why there should be just four Gospels, and no more; assigns the authorship of these Gospels to those whose names they now bear; quotes as Scripture the Acts, twelve Epistles of Paul (omitting Philemon), the Apocalypse (or book of Revelation), 1st and 2d John, 1 Peter, and is said by Eusebius to refer, in a work now lost, to the Epistle to the Hebrews." 3 He does not profess to give a complete list of canonical writings; hence his omissions prove nothing against the authority of the books not referred to, while his references are sufficient to prove that in his day the greater portion, if not the whole, of our New Testament was recognized as authority in the church. This testimony is the more significant because it comes from a disciple of a disciple of one of the New Testament writers. 7. Clement of Alexandria was a contemporary of Irenaeus, and his life covers about A. D. 165-220. His birthplace is thought to have been Athens; the major part of his life was spent at Alexandria. A Christian in faith, he devoted himself to the study of philosophy, with apparently a supreme love for truth, which he was ready to welcome in whatever school he found it. In his writings he treats the Law and the Gospel of equal authority, refers to them as "the Scriptures of the Lord," as though they constituted one recognized collection, and makes unmistakable references to and quotations from the four Gospels, the Acts, all of Paul's Epistles, except that to Philemon, the Epistle to the Hebrews (which he imputes to Paul), 1 John, 1 Peter, Jude, and the Book of Revelation. 1 For a full list of his works, genuine and doubtful, see Dictionary of Greek and Roman Biographies, article Justinus Martyr; for a full account of the bearing of his writings on the authority of the Gospels, see Westcott on the Canon of the N. T. 2 Westcott. Even the anonymous author of" Supernatural Religion " concedes to this canon as early a date as the third century.....:' Bissell's Historic Origin of the Bible. 22 THE NEW TESTAMENT. But he also, as well as Irenseus, cites as "divine writings" some works now universally regarded as apocryphal, thus indicating that the final collection of the New Testament writings into one recognized volume was not completed. 8. Tertullian, born at Carthage about A.D. 160; the time of his death is uncertain, probably about A.D. 240. In middle life he abandoned the orthodox party and became identified with the Montanists, a sect of enthusiasts and ascetics. He was a voluminous author. His writings recognize the Old and New Testament Scriptures as one " divine instrument," the integrity of which he defends against heretics. He gives no complete catalogue of the New Testament books of his day, but incidentally refers to the four Gospels, the Acts, thirteen Epistles of Paul (including Philemon), 1 Peter, 1 John, Jude, and the Book of Revelation. Certain apocryphal books recognized by Tertullian he characterizes as unauthentic, Origen, A.D. 186-254, a pupil of Clement of Alexandria. His scholarship not only was remarkable for that age, but would be so in any age. He was a voluminous writer, especially upon Biblical topics; he prepared two editions of the Old Testament, together with commentaries upon it. His independence was such that he was excommunicated and exiled from Alexandria for holding and promulgating opinions which were regarded as not orthodox by his ecclesiastical superiors. His courage, his intellectual independence, and the thoroughness of his scholarship are now generally acknowledged. He distinctly recognizes the four Gospels, 1 Peter, the Book of Revelation, and one of John's Epistles, and refers in general terms to Paul's Epistles, and to the Epistle to the Hebrews, the authorship of which he says is not certainly known. In addition, his quotations from the New Testament are so voluminous that Tregelles asserts that at least two-thirds of it may be found in his extant writings, simply in the form of citations. The Heretics. The writings of the heretics of the first three centuries are among the not least significant testimonies to the genuineness of the New Testament books. Sometimes they write to disprove the authority of these books, sometimes they quote from them in support of the heretical doctrine; but in either case their quotations afford indubitable evidence that the books referred to were generally accepted as authoritative by the Christian church. Simon Magusl and his followers not only recognized the facts in the life of Jesus Christ as recorded by the four Gospels, but also the peculiar weight attached by the church to the writings of the apostles. Cerinthus (probably beginning of second century) recognized the facts as reported by the four Gospels respecting Jesus Christ, though he denied the supernatural birth, and taught that the Divinity entered Jesus at his baptism and departed previous to his crucifixion. Basiicdes, probably a younger contemporary of Cerinthus, living in the age immediately succeeding the apostles, refers more or less explicitly to Matthew, Luke, John, Romans, Corinthians, Ephesians. and Colossians. Marcion (A.D. 130), published a canon of books on which he founded his system of modified or reconstructed Christianity. It includes a revised edition of St. Luke and ten Epistles of Paul, excluding the Pastoral Epistle and that to the Hebrews. He set the others aside, however, not because their authorship was in doubt, but because, according to him, the apostolic writers themselves had but an imperfect apprehension of the truth. Finally Celsus (second century), and Porphyry (third century), distinguished opponents of Christianity, refer in their attacks upon it to the writings of the disciples of Jesus Christ, in such a way as to leave no doubt that the substantial facts reported in the four Gospels, and the substantial doctrines taught in the Epistles, were recognized by both friend and foe, as constituting the historical and doctrinal system of the Christian church. Versions and Collections. The Peshito Version, in the Syriac tongue, is still the recognized Acts 8: 9-24. THE NEW TESTAMENT CANON. 23 authority among the various sects of Syrian Christians, who claim to have derived it from the church at Antioch, which sent out Paul and Barnabas on their first missionary journey. It almost certainly dates as far back as the second century, possibly is of still earlier date. It contains in its earliest forms the four Gospels, Acts, fourteen Epistles of Paul, including the Epistle to the Hebrews, James, 1 Peter and 1 John, and perhaps the Book of Revelation. An ancient Latin Version was almost certainly in common use in the second century, which, according to Westcott, included the books embraced in the Muratorian Canon, i. e., the four Gospels, Acts, thirteen Epistles of Paul (excluding the Epistle to the Hebrews), three Epistles of John, 1 Peter, Jude, and the Book of Revelation. Eusebius, by order of Constantine, prepared (A.D. 332), fifty copies of the Scriptures for public use in Constantinople. The New Testament as prepared by him, embraced all the books of' our present New Testament, except the Book of Revelation. Finally, the Council of Carthage (about A.D. 397), officially declared what were the books of the Canonical Scripture to be read in the churches. In their list the books of the New Testament are exactly those which are generally received at present. And it must be remembered that their action, like that of Eusebius, was not in the nature of an individual and authoritative decision of a doubtful question, but only an official declaration of the judgment which had been reached by the universal consent of the Christian church. Summary. The result of this investigation into the historical evidences of the canonicity of the books of the New Testament may be thus briefly stated. It is to be presumed, in the absence of evidence to the contrary, that hooks are the product of the authors whose names they bear. This reasonable presumption is greatly strengthened when they have borne that name for years and even centuries without question. In the fourth century the books of the New Testament, as we now possess them, were universally attributed to the authors whose names they bear, except the Epistle to the Hebrews, which is, in fact, an anonymous work.' In the absence of evidence to the contrary this universal opinion is to be presumed correct. But its correctness is not merely a reasonable presumption. The extant writings of a series of authors, extending from the days of the apostles to the fourth century, form an unbroken testimony to the genuineness of the collection. If the New Testament were destroyed, every important fact in the life of Christ, every important doctrine in the writings of the Apostles, and a considerable part of the words of both Evangelists and Apostles could be gathered from the extant writings of these unconscious and unintentional witnesses. They embrace representatives of every section of the Christendom of the first centuries-Europe, Asiatic Greece, Syria, Alexandria, Africa. They include orthodox and heretics, friends and foes of Christianity. Among them are to be found the ripest scholars, the most critical students, the ablest, most courageous, and most independent thinkers of their times. Many of them wrote before the church had become organized into a hierarchy, or Christianity into a system of recognized theology, and therefore before there was any considerable ecclesiastical or theological temptation to misstatement or misinterpretation. Their testimony is not, indeed, entirely unanimous; some of them accept, as canonical, single books which are now rejected, and others reject, as uncanonical, single books which are now accepted; but there is a substantial accord in their testimony; not a single doubt is raised by any author, friendly or inimical, as to the authorship of the four Gospels,2 and none as to any of the more important Epistles, excepting, perhaps, the Epistle to the Hebrews; and if every book not supported by their nearly unanimous testimony were laid aside, the substantial teaching of the New Testament would not be affected. It is true that the earlier authors'There is nothing in the Epistle to indicate the authorship; the title " The Epistle of Paul the Apostle to the Hebrews" is no part of the original document. "Dr. Peabody says that they were never doubted till the last century. "Christianity and Science," p. 24. See Sec. I. for some other evidences of genuineness of the Gospels, in their language, their geographical accuracy, and thei, undcsined coincidences. 24 THE NEW TESTAMENT. do not cite the New Testament writers by name. But this might naturally be expected. The author of to-day, in writing of the well known events of the Civil War, would refer to the fact without citing his authority, while in referring to the more distant events of the American Revolution, he would refer to Sparks, or Hildreth, or Bancroft; so the Apostolic Fathers, assuming that their readers are acquainted with the facts and the doctrines of which they write, abound in references to the facts recorded in the four Gospels, and the doctrines contained in apostolic writings, and even in quotations of words, phrases, sentences, and metaphors from the sacred books, without accompanying them with citations, while the writers of the succeeding ages refer by name to the authors from whom they quote. It is true that no list of the sacred writings appears till toward the close of the second century. But this might naturally be expected. For the New Testament was not written as a book, nor with any conference between the writers of its different documents, but by different writers to different churches and for different purposes. A list of contents could not therefore be made until, by a mutual interchange of these documents, the collection itself grew into a book. This testimony of the ancient fathers is confirmed by that of the ancient manuscripts. While of Plato and Herodotus we have less than thirty manuscripts, and not one of them one thousand years old, we have forty-seven of the New Testament which are more than one thousand years old, four of which certainly date from the fifth century or earlier, and one, the Sinaitic, which is believed by one of the ablest scholars of the age to date from A.D. 325. These manuscripts, though some of them are imperfect, unite in confirming the authorship and authenticity of our New Testament books.' Finally, it must not be forgotten that this testimony has not only been weighed carefully by a large number of Christian scholars, but has also been severely scrutinized by a large number of rationalistic critics. As no ancient book has run the gauntlet of so much hostile criticism, so none is sustained by evidence so irrefragable. The most elaborate analyses of this evidence have been made by hostile critics. As interpreted by them it shows that the writings of the early fathers abound in quotations from certain widely-diffused and generally accepted Gosipels and Epistles; that these quotations embody the facts and doctrines of our New Testament, not infrequently in nearly its exact words; that in the middle of the second century Gospels by Matthew, Mark and Luke were in existence; that before the middle of the third century our New Testament, substantially as we now possess it, was generally recognized and accepted in tile churches. Unless our Gospels and Epistles existed from the days of the Apostles, these quotations were made from books most of which are not now extant and some are even hypothetical; the Gospels of Matthew, Mark and Luke, referred to by Papias and Marcion, were not our Gospels, but other productions which have perished so utterly that not a trace of them is left in manuscript or quotation; and all our Gospels and many of our Epistles were forged in lieu of the genuine and now lost books, and were accepted by the age which produced them, with a faith so unquestioning and so universal, that no one, heretic or orthodox, in African, Alexandrian, Syrian, or Roman Church, questioned the authorship of any Gospel or any important Epistle. -And. even this skepticism concedes, what the most hostile criticism cannot deny, that in the present Gospels we have the substantial facts concerning the life and death of Christ, and in the Epistles the substantial teaching of the Apostles, or, in the words of one of the most eminent leaders in infidel belief,2 " whatever else may be taken away from us by rational criticism, Christ is still left-a unique figure not more unlike all his precursors than all his followers, even those who had the direct benefit of his personal teaching." In view of this examination it is perfectly safe to say that, while the canonicity of all 1 See below Section VI, the text..... John Stuart Mill, "Three Essays on Religion." THE TEXT. 25 the books of the New Testament does not rest upon the same evidence, while some are involved in an uncertainty which does not attach to the others,' the genuineness of the collection as a whole is better established than that of any book or collection of books ot ancient times-better than that of Homer in Greek, Virgil in Latin, or Shakespeare in English literature. II. THE INTERNAL AND SPIRITUAL EVIDENCE of the canonicity of the New Testament books consists in a simple comparison of those books with those which are now universally regarded as apocryphal and spurious. The limitations of my space forbid me from giving such a comparison, nor is it necessary. The contrast is so marked that no school, Protestant, Papal, or Rationalistic, attaches any value to the Apocryphal New Testament, and the contrast would be valuable only because it would indicate the nature of those mythical Gospels and spurious Epistles which really were the production of the subapostolic age, and with which modern skepticism desires to confound those of our New Testament. The reader who desires to trace the argument, the nature of which I here merely indicate, will find the material in The Apocryphal New Testament, or, less perfectly, in the articles Epistles Spurious, and Gospels Spurious, in McClintock and Strong's Cyclopedia. VI. The Text.-The books of the New Testament were originally written on papyrus paper, with pens made of reeds, and ink composed of lamp-black or burnt ivory. The material was not such as could be expected to survive a century of use, and in the first centuries there were no adequate libraries or archives where they could be preserved. They were probably written and used in the early churches, as the Old Testament Scriptures still are in the Jewish synagogues, in the form of scrolls; but the form in which the most ancient manuscripts of the New Testament now extant are found is that of the modern book, generally folios or quartos. The earliest manuscripts now extant were written on parchment, i. e., the skins of sheep and goats, or vellum, i. e., the skins of abortive or at least sucking calves. The famous Sinaitic manuscript was manufactured of the skins of antelopes. It was not until the tenth century that paper came into use, manufactured from cotton rags; and not till the twelfth century that paper was made from linen rags. The monks in the middle ages devoted much of their time to copying the books of the Old and New Testament, oftentimes with elaborate and rich illuminations. The libraries of the monasteries afforded a safe repository for these' sacred treasures of art and literature, in an age when only superstitious reverence could have preserved them from vandalism. Thus there are now scattered throughout Europe these manuscript copies of the Scriptures, a few complete, more copies of single books, or of incomplete collections of books. There are said to be preserved now more than 2,000 of these manuscripts, bearing date from the fourth to the fifteenth century, and the ablest scholars have devoted their best energies to a careful comparison of them, for the purpose of ascertaining what is the original reading. Among scholars whose judgments are generally regarded as most trustworthy are Griesbach, Lachmann, Tregelles, and Tischendorf; to their opinions on questions of text the reader will find constant references in this Commentary. For the American scholar there is no better method of ascertaining the correct text thair that which is afforded by Dean Alford's " Greek Testament." This contains the text which he himself regards as the correct one, with an accompanying statement of the different readings afforded by the various manuscripts of recognized critical value. The difficulty of determining the original reading is of two kinds. There is first a difficulty in deciphering the manuscript. The more ancient and therefore the more valuable manuscripts, are written not only without division into chapters and verses, but without accents, or breathings, or punctuation, or any indication of the separation between: Thi c(anonicitv of each book will be considered separately in the introdnclior! t.o it. 26 THE NEW TESTAMENT. the words. The introduction of chapters and verses dates from about the fifth century; they were employed probably for convenience of public service, and also for reference. The introduction of punctuation bears about the same date. That the reader may apprehend the difficulty of deciphering a manuscript without these divisions of a later date, we place side by side an ancient manuscript version of John: 1, 2, with the Greek version from Bagster's Greek Testament:' %,, _,. 0 Ujc6 oo o be f h\TOup'Tor J 0 z, a, O; p, ^, ^. r o r* v, M ~r a H u V d.oy0,'VTF nv Ev X r I O>p t. v aos toJ t The accompanying reproduction in English of a style and combination of letters answering to the ancient Greek manuscript, will give the English reader a partial idea of its character and the difficulty of deciphering it, enhanced as it is by variations in the form of the letters and obscurity in the manuscripts: * * * * ANDTHEWORDWAS WITHGD'ANDGDWASTHEWORD HEWASINTHEBEGINNING WITHGD ALLWEREMADEB YHIMA NDWITH OUTHIIMWASMADENOTONE THING' THATWASMADEINHIMLIE WAS' ANDTHELIFEWASTHEiLIGHTOFMIN ANDTHELIGHTINDARKNESSSHIN ETHANDTHEDARKNESSDIDNOTITCOMPRE HEND- THEREWASAMNSE NTFROMGODWHOSENAME WAS IOHN'THISPERSONCAME ASAWITNESSTHATHEMI GHTTESTI FYCONCERNINGTHELIGHTTHATA LLMIGHTBELIEVETHRO UGHHIM-' The difficulty of deciphering is not, however, the only nor the principal one. These various manuscripts present varieties of readings. A few of these varieties consist in what was probably a deliberate addition or a mutilation of the text for doctrinal reasons; in other instances an addition which one copyist has made, perhaps in the margin, perhaps parenthetically, in order to explain the original text, has been by subsequent copyists incorporated in it. The great majority of variations, however, are insignificant and unimportant, and are the result, simply, of a natural error in transcribing. Of the first kind of alteration 1 John 5: 7 is an illustration: " For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one." This is now known to be an interpolation, added to the Greek text as late as the sixteenth century. Of the second, the statement in John 5: 4 is an example:' For an angel went down at a certain season into the pool," etc. This was probably added by the copyist for the purpose of explaining why the impotent folk gathered about the pool of Bethesia. So, in some of the ancient manuscripts, Barabbas is called Jesus Barabbas, the name Jesus THE TEXT. 27 having been perhaps omitted by subsequent copyists from a sentiment of reverence. Such modifications are, however, very rare. Out of nearly one hundred and twenty thousand variations very few affect the sense, and fewer still have any bearing on the doctrinal and practical teachings of the Bible. Nearly all are merely differences in orthography (as in the English,favor andfavourr). or, in the orlder of words (as, then went there out to meet him, and then there twent out to meet hir), or in the names of the same person (as Cephas and Peter). or similar variations incident to manual transcription. In ascertaining which of various readings is the correct one, resource is had to two kinds of evidences, external and internal. The external evidence is derived from an examination of the manuscripts themselves. Where the more ancient manuscripts are uniform in their reading, their testimony is generally considered conclusive; where they are not so, recourse is had to internal evidences, that is, to a consideration of the question which reading is inherently most probable. For example: John 5: 4 is wanting in some of the best manuscripts and is found in others; thus the external evidence is somewhat conflicting. But it is easy to understand how a copyist might have inserted this verse as an explanation of the account, while it is not easy to understand how it should have become expunged from the record if it was originally there, since the angelic interference thus described would not seem strange to the writers of the first centuries. Thus internal evidence is against the genuineness of the passage. The manuscripts differ not only in the matter of which they are composed, but also in the form of the letters. In the Uncial manuscripts, which are the oldest, the letters are all capitals; in the Cursive manuscripts, which seem to have come into existence in the tenth century, the letters run together, often with no capitals except in the case of initial letters. Sometimes the original writing has been almost or altogether obliterated, and the parchment has been used for other writing. This has been subsequently removed and the oriainal restored. Such manuscripts are called palirnpsest manuscripts; that is, manuscripts re-written. When the text is accompanied by a version, the manuscripts are termed codices bilingues or double-tongued. The age of the manuscript can be determined with substantial accuracy by the materials of which it is composed, the form of the letters and words, the presence or absence of punctuation, and other marks of division. The following are the most important Uncial manuscripts. For convenience of reference th6y are lettered by scholars as here, though in the notes I refer to them by name and not by letter. A. Alexandrine Manuscript (Codex Alexandrinus), now in the British Museum. It is on parclhment, in four volumes, three of which contain the Old and one the New Testament. The first twenty-four chapters of Matthew are wanting. It is now generally agreed that it was written in Alexandria, and during the fifth century. B. Vatican Manuscript (Codex Vaticanus), in the Vatican Library at Rome. It is on vellum, contains the Old and New Testaments, but Timothy, Titus, Philemon, the Book of Revelation, and Hebrews 9: 14 to the end are wanting. It is thought to have been written in Egypt during the fourth century. No really satisfactory edition of this manuscript has ever been published. C. The Ephraem Manuscript (Codex Ep7raemi), in the Imperial Library at Paris. It is a palimpsest manuscript consisting of the works of Ephraem, the Syrian, written over fragments of manuscripts of the Old and New Testaments. It is believed to have been written in Alexandria in the fifth century. It contains only portions of the New Testament. D. Cambridge Manuscript (Codex Cambridgiensis), called also Codex Bezea, because presented by Beza in 1581. It is in the University Library at Cambridge, is on parchThe estimates are very various; in the whole Bible they have been estimated as high as 800,000. 28 THE NEW TESTAMENT. ment, and contains the four Gospels, the Acts, and a fragment of the Catholic Epistles, together with a Latin version. Its origin is uncertain, and its value is a matter of dispute; it is now generally attributed to the fifth or sixth century. m. Sinaitic Manuscript (Codex Sinaiticus) in the Imperial Library at St. Petersburg. It derives its name from the fact that it was discovered by a singular accident by Tischendorf in 1859 in the convent of Mt. Sinai. His first hint of its existence was afforded by the fact that fragments of it were brought to him (in 1844) by the ignorant monks in a basket of rubbish with which to kindle his fire! It contains part of the Old Testament and the whole of the New. It is one of the oldest and the most valued of the manuscripts. Tischendorf attributes it to the fourth century. There are Uncial Manuscripts and a great number of cursive manuscripts. Some of them of considerable value. The English reader will find a good account of them in Kitto's Cyclopedia, article Manuscripts. See also Alford's Greek Testament and Bissell's Historic Origin of the Bible. Our English New Testament is translated from a Greek text printed from very late Greek manuscripts, in the sixteenth century. This text, since it is the basis of our English version, is known as the Received Text or Textus Receptus.l The discovery of ancient manuscripts since that time, the careful and critical collation and comparison of them, and the development of critical scholarship, by this very process, has led to the discovery of errors in the Received Text, and to the elucidation of a text which probably much more nearly conforms to the originals of the sacred writers. In this Commentary I have generally followed the text of Alford's Greek Testament wherever any variation in the reading affects the sense. In all such cases I have indicated the variation in the notes, and wherever there is any material question respecting the reading I have also indicated that fact, with a brief reference both to the different manuscripts and to the opinions of the leading critical scholars. These differences in the text, the reader must not forget, are for the most part of very minor importance. There are a few passages of some significance, as John 8: 1-11, and Mark 16: 9-20. the genuineness of which is involved in doubt. But for the most part the variations are verbal and trivial. " So great, in fact," says Mr. Bissell,2' is the harmony of teaching in all these documents, though we compare the earliest with the latest, that while three of the most important Uncials had not been discovered when our present English translation was made, and one that was known to exist was inaccessible (the Vatican), and only a single specimen of the less valuable of these most ancient witnesses was used (the Cambridge Manuscript), yet no person would hazard the opinion that in our English Bibles we have not, for substance, the teaching of the best documents brought to light during the last two hundred and fifty years." The slight variations in the readings, and the careful and critical examination to which they have given rise, enhance our assurance, that in all substantial respects we have the text of the original documents, whose character is testified to by so many and so independent witnesses. VII. Our English Version, —From a very early time the endeavor has been made by the church to supply the Bible in the vernacular tongue. A Greek version of the Old Testament Scriptures was in popular use in Palestine in the days of Christ, and the quotations from the Old Testament by Christ and the Apostles are generally from this version. It is known as the Septuagint, a word meaning seventy; the name is derived The " Received Greek Text " (Textus Receptus) on the continent of Europe, is that of the Elzevir edition of 16'3 and 1634. In England and America the "Received Text" is Mill's reprint, with a few typographical errors corrected, of Stephen's edition of 1550, often differing from the Elzevir edition. The groundlessness of its pretensions to be accepted as the Received Text of the New Testament, is shown by a writer in the Edinbur7gh Reviezv for July, 1851.-Dr. T. L. Conant, in Abbott's Religious Dictionary. Historic Origin of the Bible. OUR ENGLISH VERSION. 29 from an ancient though now discredited account of its origin. According to this legend, the Septuagint was prepared under the authority of Ptolemy Philadelphus (B.C. 309-247), by seventy-two scholars, who were commissioned for the purpose by Eleazar, the highpriest at Jerusalem, and were by the king shut up in the island of Pharos at Alexandria, till their task, which required just seventy-two days, was completed. That the translation was made in the third century before Christ, and at Alexandria, is probable; the rest of the story is apocryphal. The Septuagint is rejected by the Jews and regarded by Christian scholars as imperfect. But, notwithstanding its errors, it is of inestimable value, not only in the study and interpretation of the Old Testament, but also in throwing light upon the proper rendering of the Greek of the New Testament. Next in importance to the Septuagint, which contains, of course, only the Old Testatament, is the Vulgate, an ancient Latin version of both Old and New Testaments. This translation was prepared by Jerome, A.D. 385-405, and since the seventh century has been adopted in the Romish Church as the authentic text of Scripture. By the Council of Trent it was ordained that this version alone should be esteemed as the authorized text, and that no one should dare to reject it under any pretence whatever. There are two principal editions of this version, called respectively, from the popes under whom they were prepared, the Sixtine and the Clementine. The latter is the standard in the Romish Church at the present day, and is the basis of the Roman Catholic English version of the Bible. This is commonly known as the Douay Version, from the fact that the Old Testament translation was prepared in the sixteenth century at Douay, in France. The New Testament translation was first published at Rheims. and is known as the Rhemish version. The translation is not fiom the original Greek and Hebrew, but from the Vulgate. It thus perpetuates the errors which the imperfect scholarship of the fifth century had not discovered and corrected; while the literalness of the translation renders it sometimes quite unintelligible. The best Roman Catholic scholars concede the imperfections of the Douay and Rhemish versions, and the superiority of the Authorized or King James' version.' The history of this version 2 carries us back to the beginnings of English history. An attempt was made to translate portions of the Bible into the English, or rather AngloSaxon, as early as the seventh century, by the venerable Bede; and another, in the ninth century, by Alfred the Great; but all these attempts were fragmentary and imperfect. They were, for the most part, loose paraphrases-poelms founded on Bible narratives, or abridgments; and down to the year 1360, the Psalter was the only book of the Scriptures literally translated into the English language. About this time Wyckliffe, lamenting the degeneracy of the Church and the irreligion of the people, commenced and completed a translation of the New Testament fiom the Vulgate or Latin version. For this offence he was cited to appear before the Court of Rome, and probably nothing saved him from condemnation except his failing health and early death in 1324. Although before the (lays of printing, his translation seems to have been extensively circulated; one hundred and seventy manuscript copies, more or less, are still extant, some of them bearing the names of their royal owners. It is said that the yeomen were so anxious to obtain the word of God, that they often gave a load of hay for a few chapters. One and a half centuries later, William Tyndale published the first part of the Holy Scriptures ever printed in the In Smith's Bible Dictionary, article Versions Authorized, the reader will find a list of passages indicating the nature of the imperfections in this translation. They are chiefly of three kinds: (1) A few that are dle to theological bias, such as the substitution of" do penance" for "repentance:" (2) Some that are due to the use of obsolete or un-English words, as a'zymes," "pasche," "longanimity; " (3) Some that are due to the avowed principle that the Scriptures were not intended for the common people-a principle which manifests itself occasionally in a translation that is absolutely unmeaning, as in the rendition of Ephes. 6: 12, " Against the spirituals of wickedness in the celestials." 2 Te'ollowing epitome is taken chiefly from my Dictionary of Religious Knowledge. 30 THE NEW TESTAMENT. English language. They were printed at Hamburg, Cologne, and subsequently at Worms; for Rome had still the control of England, and the first edition was so effectually destroyed, that only two copies of it are known to exist. The priests, however, overreached themselves; for they bought up Tyndale's Testaments at a high price, and publicly burned them, but by the operation unwittingly put Tyndale out of debt, and gave him the means to issue a larger and better edition. By treachery he was betrayed into the hands of the priests and put to death; but his work lives to-day as the basis of our English Bible. Almost simultaneously with his death wvas published the whole Bible, translated by Myles Coverdale, and soon after the (so-called) Matthew's Bible, published under that name by John Rogers, the martyr. The accession of Bloody Mary drove the Reformers from England, and gave rise to the Genevan Eible, so entitled from the fact that it was prepared and published at Geneva. After her death the leading dignitaries in the English Church, under Queen Elizabeth, took measures for the publication of an official translation, which went by the name of the Bishops' Bible. And toward the close of the sixteenth century, yielding to the pressure which had become too great to be longer resisted, the Roman Catholic authorities prepared and published the Douay and Rhenish versions already alluded to. These various versions were, in God's providence, only preparations for the great work of rendering the Bible in an authorized manner into the English tongue. On the accession of James I., fifty-four of the first scholars of the kingdom, without regard to sect or party, eminent alike for learning and for piety, were appointed to make a new translation. They were engaged in the work for seven years-A. D. 1604-1611. Three years were occupied in individual investigations; three more in systematic and united work. Only forty-seven of the fifty-four scholars were actually engaged. They were divided into six classes-two at Westminster, two at Oxford, and two at Cambridge. The books of the Bible were divided among these classes. Each member of each class translated all the books intrusted to the class. Then the whole class met, and, after thorough revision, adopted a common text. Then that text was transmitted in succession to each of the other classes for revision. Then the text of the whole Bible, approved by the entire six classes. was submitted to the final revision of six elected delegates, with six consulting assistants, and their approved manuscript was placed in the skilful hands of Dr. Smith, distinguished for his knowledge of ancient languages, to examine and prepare it for the press. In their work, not only the former English versions, but the Hebrew, Chaldee, Greek, Syriac, Latin, Spanish, French, Italian, and Dutch, were all consulted; and among the commission were not only men eminent for Biblical learning, but men distinguished as linguists, naturalists, antiquarians, and historians. A single significant circumstance indicates how desirous the translators were to bring the reader into contact with the very letter of the originals. Every word which had no direct representation in the original Hebrew or Greek was printed in italics, that it might be seen what the translators had supplied; and in the marginal readings was added further information where the minds of the translators were in doubt. Thus it will be seen that the English version of the Scriptures is really the fruit of a century of study; to which should be added the reflection that it was prepared at a time when the Reformation was yet fresh, and the Reformers, scarcely free from the trammels of Rome, had not yet begun to divide into different denominations. There probably had never been an era in the history of the Church so favorable for the preparation of an unsectarian translation of the Scriptures as that in which the King James version was prepared. Still, though a remarkable translation, it is not claimed by any to have been inspired or to be infallible. The state of the original text was imperfect; the knowledge of the Greek and Hebrew grammars was less accurate and thorough than it is now; the same PRINCIPLES OF INTERPRETATION. 31 Greek and Hebrew vword is not infrequently rendered by different English words, and the English language itself has undergone changes which require in the translation some modiHications.' These facts have at various times induced individual scholars to attempt firther revisions of the whole or of parts of tile Bible; and at length a voluntary commission has been organized, including representatives from the different Evangelical churches of England and America, and embracing the ablest Biblical scholars of both lands, to prepare a new and revised translation of the Bible. Their avowed purpose is, however, to accept the Authorized Version as a basis, and to introduce as few alterations in the translation as is consistent with fidelity to the original. These committees, for there are two, one on the Old Testhnent and one on the New Testament, are now engaged upon their work. The notes in this Commentary accompany the Authorized or King James Version. VIII. Principles of Interpretation.-The Bible is not a substitute for thought; it is a stimulant to thinking. Its office is not merely to reveal necessary truth to the unlearned, but also to stir to the highest activity the faculties of all men. It is the storehouse of divine truth, whence the centuries gather their supply. It is the widow's cruse of oil, which, forever drawn upon, never grows less. Thus it abounds with apothegms, proverbs, germlinant philosophies enwrapped in single seed texts, which yield their fruitfulness only to the careful and conscientious student. It treats of experiences which transcend thought; it deals with themes which lie beyond the utmost vision of the imagination. Its supreme teachings are hidden alike fiom the careless and superficial reader, and fiom the prejudiced and dogmatic controversialist; and are revealed only to the humble, earnest, and thouoghtful student. For the assistance of such students, I embody here certain essential principles of interpretation, as they lave been evolved in my own study of the New Testament, and have been applied and employed in its interpretation. 1. I have sought to secure the best Greek text. In general, I have followed tlhat of Alford's New Testament; but wherever there appeared, on careful study, any adequate reason for varying from his conclusion, I have done so. Generally the external evidences should outweigh the internal; that is, we are generally to accept as the true text that which is indicated by the most ancient Greek manuscripts; rarely, if ever, may we justly set aside their concurrent testimony, because the reading they afford is difficult to interpret or to reconcile with other passages of Scripture. 2. I have sought, by a careful study of the original, to ascertain the exact literal meaning of the words. When that has been doubtful the translations of the best scholars, in Latin, German, and English, have been compared. In determining the exact meaning of a doubtful Greek word the New Testament usage is always, and the Septuagint usage is generally to be preferred to that of the classical writers. I have founded the notes on the English version, but my studies on the original Greek; and wherever a new translation seemed likely to convey more adequately or more freshly the meaning of the original, it has been given in the notes. 3. The original text and its meaning being understood, the student is next to master the general scope of the address or document whicl he is studying, and the aim of the speaker or writer. Texts are not to be taken out of their connection-still less to be woven into new connections and relations-to afford a -basis for a doctrine, a ritual, or a discipline. The rule of legal interpretation is, in tllis respect, fundamental to a true interpretation of the Scripture, viz., that the parts of a document, law, or instrument are to be construed with reference to the significance of the whole. In many cases the neglect, on the part of Bible students, to put themselves en rapport with the sacred writer involves the writing For a full account of the errors in our English version and the necessity for a new or revised translation, see The Revision of the New Testament, combining three papers by Lightfoot, Trench, and Ellicott respectively. 32 THE NEW TESTAMENT. in needless obscurity. Thus the key to the famous parable of the laborers in the vineyard, in Matt., ch. 20, is given by the question of Peter in the preceding chapter, to which it is an answer; and the still more difficult parable of the unjust steward, in Luke, oh. 16, is relieved of much if not of all its difficulty, by observing the fact stated in verse 14, "the Pharisees also, which were covetous, heard all these things: and they derided him." This hint that the parable is aimed at covetousness is the key to its right interpretation. 4. In studying the aim of the speaker or writer we may generally assume that he is to be understood as those to whom he spoke or wrote would have understood him. We are therefore to acquaint ourselves with their customs, their philosophies, their errors, their sins; we are to put ourselves in their place, and to hear and understand as they would have done. It is indeed often true that there is more in Scripture than they could have perceived, a fullness of truth which only time could interpret. But this deeper meaning is rarely if ever inconsistent with the less profound truth, which the contemporaries of Christ and the apostles might, and generally would, have apprehended from the discourse or the letter. The failure to apprehend and apply this principle has involved the familiar passage concerning the power of the keys in much of its mystery.' 5. Everything in the New Testament is written for a practical or spiritual purpose. It is not a book of abstruse metaphysics; its aim is always the development of a divine life in the soul. It is therefore essential to a correct apprehension of its wording that the student weigh well its practical or spiritual significance. A careful and prayerful pondering of the question, How is this passage to make men better, to bring them nearer to God, or to render their manifestations of the divine life more luminous? will often give the interpretation to passages which remain unsolved enigmas to unspiritual students. The spiritual and the critical study of the Scriptures must go together. The substitution of the critical for the spiritual deprives the New Testament of its soul; the substitution of the spiritual for the critical supplants the doctrine of the Word of God with the imagination of the commentator. Critical study has made great advance in modern times; but I have found no better spiritual interpreters of the New Testament than Chrysostom and Matthew Henry, i. e., none that realize more fully, and employ more constantly, the truth that the words of the New Testament are life. In this Commentary I have devoted little space to drawing doctrinal or ethical conclusions from the text; but I have sought always to ascertain its spiritual purpose, as a necessary condition of interpreting its true meaning. 6. According to the Roman Catholic doctrine the Bible is made for the church, and the church is its interpreter to the people. It is thus like a ship's chart, which the officers, not the passengers, are to consult. Protestant commentators have sometimes practically adopted this view, while theoretically repudiating it. Believing that the Bible is given by God for the people, that it is meant to be their illumination and their inspiration in the divine life, I think it safe to assume that those interpretations which are abstruse, involved, or obscure, those which require peculiar logical and metaphysical acumen, those which do not illumine but darken, do not inspire but deaden, which confuse the mind and benumb the soul, are always to be rejected. And of two interpretations, one of which is characteristically ingenious and the other is characteristically simple, the preference is always, other things being equal, to be given to the latter. Ingenuity in interpretation is a fatal encomium to bestow upon a commentator. Often a knowledge of ancient life is necessary to an understanding of Scripture; often some proficiency in divine truth; still more frequently some attainment in spiritual experience, without which its sublimest declarations are incomprehensible.' But these attainments are open to the unlearned many as to the cultured few. Whenever after careful study I have not been 1 See Matt. 16: 19, note.... 2 Matt. 13: 11-16; 1 Cor. 2: 7-16. PRINCIPLES OF INTERPRETATION. 33 able to find a simple and natural interpretation, I have contented myself with frankly pointing out the difficulty, stating briefly the principal interpretations of other commentators, and so leaving the passage for the elucidation of the future. 7. A reasonable regard is to be paid to the peculiar idiosyncrasies of the sacred writers and their peculiar circumstances. That Paul should inculcate faith, and James works, and John love; that Matthew should recount the miracles and the ethical instructions of Jesus Christ, and John his spiritual teachings, accords with the free spirit of the Gospel. The truth is divine; its expression is human. Some consideration, therefore, of the temperaments and mental characteristics of the writers, as indicated by their writings, and some allowance therefor is essential to the best elucidation of the truth.' From Paul's expression in Rom. 9: 3, " I could wish myself accursed from Christ for my brethren," a literal interpretation has deduced the doctrine that we ought to be willing to be damned for the glory of God. The interpreter who thus ignores the ardency and warmth of Paul's nature, and his constant use of hyperbole in the endeavor to give utterance to unutterable feeling. loses the truth which is really conveyed, a truth of experience, not of philosophy, the ardent desire for souls which should always characterize the disciple of Jesus Christ. A not less striking illustration of the consequence of ignoring or denying this principle of interpretation is afforded by the doctrine of the Real Presence. This doctrine is founded upon Christ's declaration, This is my body, but with singular if not deliberate inattention to the circumstances under which it was uttered, the symbolic language of the Passover for which it was a substitution, and the fact that Christ often clothed his teaching in poetic forms, or, in other words, was a true poet. 8. Subject to these principles, due consideration is to be paid to the parallel or the contrasted teachings of Scripture. In this Conl mentary the material for a study of these is afforded by the full marginal references, and by those which are incorporated in the notes. Where the meaning of any writer is in doubt, it is always legitimate to examine other utterances of the same writer, and to interpret what is enigmatical by what is clear. It is also legitimate to examine the utterances of other writers of the same general school or faith, and employ the one in interpreting the other. It is customary, upon this principle, to refer to the debates of the Constitutional Convention, and to the writings of Jefferson, Madison, Hamilton, and their contemporaries, in order to ascertain the meaning of doubtful phrases in the United States Constitution. The substantial harmony of doctrine of the various writers of the New Testament, and the consistency of each writer, is to be presumed, in the absence of evidence to the contrary, and that interpretation is to be preferred which sustains this presumption. For this reason it is true that in many cases Scripture is its own best interpreter. Thus Christ's paradoxical saying in Luke 14: 26, " If any man come to me and hate not his father and mother * * * he cannot be my disciple," is to be interpreted in the light of the humanizing influence of his general teachings, and his example of filial love to his own mother. 9. But it is not legitimate to deny, limit, or interpret away the plain and unenigmatical declarations of a writer, in order to make them accord with his other utterances, or with the utterances of other writers. This has been often done in the predetermined endeavor to construct a system of theology and ethics out of the Bible. As in science it is the duty of the investigator to accept the plain facts of nature, to harmonize in his system such as he can, and to leave the rest to other investigators, denying nothing because he cannot understand it, so it is the duty of the Bible student to accept the plain facts of Revelation, to interpret in accord such as he can, and to leave such as do not adjust themselves to his system for the study of those that will come after him. It is my simple endeavor in this work to unfold the meaning of the New Testament, passage by passage, 1 See Section IV., on the Limits of Inspiration. 34 THE GOSPELS. leaving to others to adjust the teachings in one harmonlious whiole. This is the work of the theologian, not of the commentator. The one constructs, the other simply gathers the materials. If there appear to be unreconciled views in the n es, there are also unreconciled (I do not say irreconcilable) teachings in the Scripture text. 10. Finally, there is no book that has been such a battle ground as the Bible. The great body of those who accept its teachings as adequate authority, agree in respect to the fundamental truths which it teaches; the chief differences in interpretation are between Protestant students and Roman Catholic theologians on the one hand, who deny that it is adequate without the church, and Rationalistic students on the other, who deny that it is authoritative. Still there are passages concerning the interpretation of which there are;important and honest differences of opinion between Congregational, Presbyterian, Episcopalian, Baptist, and Methodist students. In respect to all the more important of such passages, where a reasonable room exists for a difference of interpretation, I have endeavored to set forth the different opinions briefly, usually indicating lmy own conclusion. Whether I have succeeded or not in laying aside denominational bias, it is certain that the student who wishes to get, unmixed, the teachings of the Scripture, must disabuse his mind of theological prepossessions. An unprejudiced mind is as essential to a fruitful study of God's word as a clear lens to the telescopic study of the stars. Next to the prejudices bred of sinful habits and affections, those which spring from a determination to find in the Bible a support for a previously accepted system of doctrine, or a means of assault upon a system prejudged, are the most fatal to a true underst.mnding of the Divine Word. We must approach that Word like little children, in that we must approach it, as they their early studies, with unbiased minds, ready to receive whatever our inspired Instructor has to teach us. That I have always succeeded in applying these principles I do not claim; to those that v-:ould build their religious faith and life upon the Bible, and the Bible only. they are none the less sincerely commended, as the conditions of a successful study and interpretation of the Word of God. PART II. THE GOSPELS. I. Relation of the Gospels to Enaclt Ottese.-The word Gospel is composed of two Anglo-Saxon words, God spel, meaning' good news. It is a translation of a Greek word euaggelion (Evcayy7tXov). From a cognate word is derived our English word Evangelist, who is, literally, a messenger or herald of good news. The title, which is conmmonly given to each of the first four books of the New Testament, is interpreted by, and perhaps derived ftrol, the announcement by the angels to the shepherds of the birth of Jesus Christ: "Behold I bring you good tidings of great joy."' The Gospel is, then, the announcement to the world of good news, namely, the advent, incarnation, crucifixion, and resurrection of One whose life is our example, and in whose death is our pardlon, and whose perpetual spiritual presence is the source and the assurance of spiritual life, both here and in the hereafter, to all those who accept him. Thus the word Gospel accords with and carries out the idea embodied in the title New Testament, as explained above.2 A very marked difference is noticeable between the first three Gospels and the last. This difference is both external and internal. Matthew and Mark narrate chiefly Christ's ministry in Galilee, with only a brief account of teachings in Perea.3 Luke narrates also the events and teachings in Galilee, but adds Luke 2: 10......2 See Part I., Section I......3 Matt., ch. 19: -; 20: 16; Mark 10: 1-31. RELATION OF THE GOSPELS TO EACH OTHER. 35 several chapters devoted to the report of what I believe to have been his ministry in Perea. But no incident of his ministry in Judea is related by any one of the three. " Had we only their accounts," says Dean Alford, "we could never with any certainty have asserted that he went to Jerusalem during his public life, till his time was come to be delivered up." John's Gospel, on the other hand, is chiefly occupied with a narrative of the ministry in Judea. Only in the sixth chapter does he give any account of Christ's teachings in Galilee; only in a sentence does he refer to a ministry in Perea.' The miracles he records as performed in Galilee are, with one exception, not mentioned by the other Evangelists; 2 and the resurrection of Lazarus, the most remarkable of all the miracles, if a comparison can be instituted between them, is narrated only by him. The feeding of the five thousand is indeed narrated by John (ch. 6) in common with the others, but this is apparently only because it was the text to the discourse in the synagogue at Capernaum, which John alone reports. Even in the history of the Passion Week, where all the Evangelists narrate substantially the same events, a characteristic difference is observable. Incidents which we should most expect to find in John's Gospel are omitted. He gives no account of the institution of the Lord's Supper, though fully and exclusively reporting Christ's memorable discourse on that occasion, and makes no reference to the agony in Gethsemane, though he describes both Christ's going thither and his arrest there. A glance at the tabulated hIarmony of the Gospels, given at the end of this Introduction, will further indicate to the reader how small a portion of the fourth Gospel is occupied with the narration of events or teachings given by the other Evangelists. I believe the explanation of this fact to be that John, who undoubtedly wrote after the others, had their narratives before him, and wrote to supply elements and incidents which they had omitted. But this view is by no means universally accepted. It is strenuously resisted by Alford. The difference in internal characteristics, between John and the other Evangelists, is even more remarkable. Matthew, Mark and Luke, are historians, John is a theologian; they write simple historical narratives, lie with a definite and an avowed doctrinal purpose; they record most fully our Lord's life, he our Lord's teaching and character; they rarely refer to our Lord's divine character and mission, except either by a reference to the fulfillment of ancient prophecy in him, or by the narration of his own teaching respecting himself,' John opens his gospel with what is, perhaps, the most explicit declaration to be found in Scripture of Christ's divinity, lingers reverentially over every utterance in which Christ brings to light this truth, hidden, for the most part, from common apprehension during his earthly life, and closes his account by declaring that, from the various signs wrought by Jesus in the presence of his disciples, he has selected those written in this book, "that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name." 4 The bearing of this contrast between John's Gospel and the other Gospels, on the authority of the former, will be considered hereafter.5 It must suffice here to state the fact, as one to be constantly borne in mind, in studying the Gospel narratives. The first three Gospels are commonly known as the Synoptic Gospels, from the fact that, to a large extent, they cover the same ground, so that from a combination and comparison of them, a synopsis of Christ's life, though not a complete or perfect one, may be obtained. These three Synoptic Gospels, however, by no means duplicate each other. Each contributes its own peculiar element. Referring the student to the sections below on the'John 10: 40-42.....2 John 2: 1-12; 4: 45-54.....3 Matt. 1:23; 16: 16-20 26: 63, 64.....4 Ch. 21 was probably added by John as an appendix some time after the completion of his Gospel.....5 See Intro. to John's Gospel. 36 THE GOSPELS. several Gospels, for a fuller account of their characteristics, we may here sum, up the contrasts between them in Bishop Ellicott's brief but admirable note.' " (1.) In regard of the external features and characteristics, we are perhaps warranted in saying that (a) the point of view of the first gospel is mainly Israelitic; of the second, Gentile; of the third, universal; of the fourth, Christian: that (b) the general aspect, and, so to speak, physiognomy of the first, is mainly Oriental; of the second, Roman; of the third, Greek; of the fourth, spiritual: that (c) the style of the first is stately and rhythmical; of the second, terse and precise; of the third, calm and copious; of the fourth, artless and colloquial: that the most striking characteristic of the first is symmetry; of the second, compression; of the third, order; of the fourth, system: that (e) the thought and language of the first are both Hebraistic; of the third, both Hellenistic; while in the second the thought is often occidental, though the language is Hebraistic; and, in the fourth, the language Hellenistic, but the thought Hebraistic. (2.) Again, in respect of subject-matter and contents, we may say, perhaps, (a) that in the first gospel we have narrative; in the second, memoirs; in the third, history; in the fourth, dramatic portraiture; (b) that in the first we have often the record of events in their accomplishment; in the second, events in their detail; in the third, events in their connection; in the fourth, events in relation to the teaching springing from them: that thus (c) in the first we more often meet with the notice of impressions; in the second, of facts; in the third, of motives; in the fourth, of words spoken: and that, lastly, (d) the record of the first is mainly collective, and often antithetical; of the second, graphic and circumstantial; of the third, didactic and reflective; of the fourth, selective and supplemental. (3.) We may conclude by saying that, in respect of the portraiture of our Lord, the first gospel presents him to us mainly as the Messiah; the second, mainly as the God-man; the third, as the Redeemer; the fourth, as the only-begotten Son of God." II. Origin of the Gospels.-Whence did the Evangelists derive their information? Matthew and John were eye and ear witnesses of the events and teachings which they recorded. Doubtless their personal recollection, quickened by the Spirit of God, was one chief source whence they derived their histories. But Luke and Mark were not of the Twelve. Moreover, there is, as already observed, a remarkable correspondence in the narratives of the Synoptic Gospels. Of Mark, nine-tenths; of Matthew, a little more than half; of Luke, a little less than half, is common to the other Evangelists. In some cases the parallel passages are almost identical in language; more generally the resemblance is substantial, not verbal. These facts indicate that the Evangelists employed, at least to some extent, the same sources of imformation, yet wrote independently of each other. To account for the resemblance between them, four hypotheses have been proposed: 1. It has been suggested that the narrators made use of each other's work, and many have endeavored to ascertain which gospel is to be regarded as the first, which is copied from the first, and which is the last, and copied from the other two. But the theory, in its crude form, is in itself most improbable; and the wonder is that so much time and learning have been devoted to it. It assumes that an Evangelist has taken up the work of his predecessor, and, without substantial alteration, has made a few changes in form, a few additions and retrenchments, and then has allowed the whole to go forth under Lhis name. 2. It has been suggested that there may have been a common original gospel, since extinct, from which the three gospels were drawn, each with more or less modification. But if all the Evangelists had agreed to draw from a common original, it must have been widely, if not universally, accepted in the Church; and yet there is no record of its 1Ellicott's Life of Christ, p. 46, note. ORIGI_; OF THE GOSPELS. 37 existence. If the work was of high authority, it would have been preserved, or at least mentioned; if of lower authority, it could not have become the basis of three canonical gospels. Nor is it easy to see why, if the Evangelists were transcribers, they should have made such remarkable modifications in the work from which they copied. 3. It has been surmised that our Lord spoke in the Greek language; that the Evangelists reported him independently, but reporting the same words, naturally repeated each other in many cases. It is true that the most notable verbal agreements in the Synoptists are in their reports of the sayings of our Lord; but that he spoke in Aramaic, is implied by Mark,' and it is almost certain that Aramaic was the language of the common people, to whom he addressed himself. Nor does this hypothesis suggest any explanation of the source whence Mark and Luke derived their knowledge. 4. The fourth hypothesis, the one which is now generally adopted by the most advanced Christian scholars, and which I think the most probable, is that the three Evangelists, in the preparation of their respective Gospels, made use of what is termed an "oral Gospel." This hypothesis-and the reader must bear in mind it is only thatmay be thus stated:2 The apostles were chosen by Christ to be his companions while he lived, in order to be the personal witnesses of his life, his death, and his resurrection. Almost immediately after his ascension they were scattered abroad. Driven out from Jerusalem by the Providence of God, they went forth, we are told, "preaching the Gospel." 3 This preaching of the Gospel was not with them, as it is with us, the unfolding of a system of truth, or its application to the heart and life of believers. It was just what the original words signify, a heralding of good tidings. The early disciples went forth as witnesses to the fact that the Messiah had come; and their preaching at first consisted chiefly in a simple description of the life, death, and resurrection of their Lord, a simple narration of the mighty works by which he had authenticated his divine mission, and to which the apostles especially were personal witnesses. This historic character of their preaching is illustrated by the few glimpses of it which we obtain in the Book of Acts,4 and is further indicated by the fact that when the history to which they had been witnesses had become generally accepted, their mission appears to have come to an end. Of them all, John and Peter alone appear in subsequent New Testament history, as either theologians or ecclesiastical organizers. The result of their witness-bearing, taken up and repeated by others, would be, in a brief space of time, a generally accepted belief in respect to the fundamental facts, and the more important teachings of Jesus Christ. But this belief, though widespread, would not be systematized. Different localities and different churches would become possessed of different fragments of the whole, and in forms more or less diverse. When at length, however, the church began to spread from Judea into Greece, and Asia,.and Africa, both the churches and the apostles would become sensible of the need of some more permanent record of this oral Gospel, this good news, and the demand and the supply would spring up together. Those less adapted to the work of oral teaching would reduce the current traditions to writing. And, gathering their information fiom this common source, we should expect to find in their accounts a certain similarity in subMark 5: 41; 7: 34, notes...... For a fuller exposition and defence of it, consult Alford's Greek Testament, Prolegomena, and Westcott's Iztroduction to the Study of the Gospels...... 3 Acts 8: 4; 11: 19-21. 4The same cardinal events which are described with the greatest fullness in the written Gospels are noticed with the most minute detail in the speeches in the Acts: the betrayal (2: 23): the condemnation by the Sanhedrim (13: 27); the failure of the charge (13: 28); the condemnation by Pilate (3: 13). and by Herod (4: 27); the choice of Barabbas (3: 14); the urgency of the people and rulers at Jerusalem (13: 27, 78); the crucifixion (4: 10; 5: 30; 1): 39); by the hand of Gentiles (4: 27, 28); the burial (13; 29); the resurrection on the third day (10: 40) the manifestation to fore-ordained witnesses (10: 41), for many days (13: 31), who did eat and drink with him after he rose (10: 41); the chalete to the apostles (10: 42?; the ascension to the right hand of God (2: 33; 3: 21)." - Westcott on the Study of the Gospels. 38 THE GOSPELS. stance, indicative of their common means of information, and certain discrepancies of form, indicative of the differences in the respective writers and in the different phases of the current faith to which they had access. If we were to suppose that this oral tradition was not embodied in written narratives till after the death of the apostles, we might consider the authority of the Gospels questionable. But if, as I believe, our Gospels were all of them written by contemporaries of our Lord, two of them by his life-companions, the tlird (the Gospel of Mark) partially under the guidance of an apostle (Peter), and all of them under the inspiration of God, there is nothing in this supposition of common origin in an oral Gospel to weaken, in the least, their credibility. Their authenticity is further assured by the consideration that after they were written and were current in the churches, John wrote his Gospel, and could and presumably would have corrected any material errors if they had contained any. The following considerations render this hypothesis a reasonable and probable one. It is the customary method of preparing history or biography. The conscientious modern biographer visits the most familiar friends of the subject of his work, gains by conversation with them the various incidents in the life to be described, and the traits in the character to be portrayed, and, even if himself a companion and friend, enlarges and corrects his own knowledge by such an examination of oral tradition. In the absence of evidence to the contrary, this customary method may be presumed to have been pursued by the Evangelists. It best explains the verbal discrepancies and substantial harmony of the three Synoptic Gospels, and accords with their broken, unchronological, and fragmentary character. It accords with Luke's explicit statement of the sources of information whence he derived his own Gospel.' The early post-apostolic writers refer to such an oral tradition as one of the sources of information in their own day. Thus Ireneus distinctly states that the great outlines of the Life of Christ were received by the barbarous nations, without written documents, by ancient tradition; and Papias similarly refers to his personal research among the traditions of his own day respecting the apostles and their teachings. The existence and importance of such a body of tradition appears thus to be well authenticated. I believe, then, with Dean Alford, "that the Synoptic Gospels contain the substance of the apostles' testimony, collected principally from their oral teaching current in the church, partly also from written documents embodying portions of that teaching; that there is, however, no reason from their internal structure to believe, but every reason to disbelieve, that any one of the three Evangelists had access to either of the other two Gospels in its present form; " to which I add that in their use of this " oral Gospel" the Evangelists were aided either by their own personal recollections, as in the cases of Matthew and John, or in part by that and in part by the personal recollections of one or more of the apostles, as in the case of Mark, and perhaps of Luke; that they wrote and published during the lifetime of the apostles, and when therefore any errors, if there had been any, would have received correction; and, finally, that John's Gospel was written some time after the three Synoptic Gospels, with the knowledge of their contents, and in part to supply elements which were wanting in them, and which were necessary to a full comprehension of Christ's character and mission. 11. Ilarmony of the Gospels.-No one of the Gospels gives a connected and chronological life of Jesus Christ. They are not biographies, but biographical memorabilia; not connected histories, but collections of the teachings and the events in the life of Jesus of Nazareth. No one of them follows a chronological order; no one of them gives a single date. Even the years of Christ's birth and death are left uncertain. Their Luke 1:1-4. HARMONY OF THE GOSPELS. 39 records are in these respects exactly what their origin, an oral Gospel, and the inspiration of their writers, moral, not verbal, would lead us to expect.' There are, consequently, numerous discrepancies between the Gospel narratives. These are of several descriptions. Sometimes one Evangelist simply omits events recorded by another. Thus Mark gives no hint of the Sermon on the Mount, and no one of the Synoptists mentions the resurrection of Lazarus. Sometimes the order indicated in one narrative is different from that indicated in another. Thus if we only had Matthew's Gospel we should presume that the healing of the leper was performed immediately after the Sermon on the Mount, while Mark indicates another and a more probable time.2 Sometimes the discrepancy is only apparent, not real. Thus Luke mentions the ordination of the twelve apostles in connection with the Sermon on the Mount, Matthew gives their names in connection with the subsequent commission to preach the Gospel throughout Galilee. A careless or casual reader might easily imagine the accounts to be discrepant, though they are so only in appearance. Sometimes the difference is simply one of language. Thus the four accounts of the inscription over the cross differ in phraseology, as do the three accounts of the stilling of the tempest in their reports of the language of the disciples in awakening our Lord, and of his language in reply.' Sometimes the discrepancy is such as would naturally arise from a difference in the point of view of the observers. Thus the variations in the four accounts of the arrest of Jesus Christ are just such as would naturally arise in reporting such a scene of confusion. Again, the accounts of the birth of Jesus given by Matthew and Luke are entirely different, but not inconsistent, one Evangelist recording one class of incidents, the other a different class. There are a few discrepancies which, with our limited knowlcegc, it is difficult or perhaps impossible completely to remove. Such is the apparent difference between John and the Synoptists as to the true occasion of the Lord's Supper.4 There are others which were formerly a serious stumbling-block to the Christian, but in which a fuller knowledge has discovered singular evidences of the truthfulness of Scripture. Such is the seeming geographical discrepancy in the narrative of the miraculous cure of the demoniac, which Matthew describes as performed in the "land of the Gergesenes," and Mark and Luke in the " land of the Gadarenes." 5' A careful comparative study of the four Gospels may not afford a satisfactory solution of all these apparent discrepancies, but it will conduct the conscientious and unprejudiced student to the conclusion of Dean Alford, who gives, indeed, undue weight to these natural variations in the Evangelists' narratives, but who says: " We may be sure that if we knew the real process of the transactions themselves, that knowledge would enable us to give an account of the diversities of narration and arrangement which the Gospels now present to us." In conducting such an investigation the following principles are to be borne in mind by the student: 1. The true chronological order of Christ's life is not to be found in any one Gospel, but is to be ascertained, if at all, by a comparison of the four accounts. It must often be only a matter of surmise. 2. No one of the Evangelists ordinarily gives a literal report of the language used. The habit of ancient authors was to embody in dramatic forms the substance of the incilent narrated. Of this literary habit not only the ancient histories, as Coesar and Sallust, but the Old Testament also, furnish many examples.6 Where a modern historian, narrating the stilling of the tempest, would say, " The disciples awvoke Christ and reproached 1 See above pages......2 See Matt. 8: 1, note......3 See Mark 4: 35-41, notes...... See note on the Lord's Supper, Matt. 26: 12, 13, 30......5 See for explanation of this discrepancy Matt. 8: 28, note. Thus, " God said,' Let there be light.'" To whom should he say it? This is evidently simply a dramatic and graphic portraiture of the act of divine creative will. So throughout the 0. T. history the conferences are given, not in the manner of a modern historian, h1)ot in a dialogue form. 40 THE GOSPELS. him for his indifference to their danger," the Evangelists put the language of reproach into the disciples' mouths, in forms verbally different, and representing slightly different shades of feeling. 3. Christ often repeated substantially the same teaching, and often, apparently, clothed it in the same words. Certain aphorisms became even characteristic of his teaching. Moreover, to meet the same or similar needs, he repeated, on different occasions, substantially the same miracle of mercy. Thus the denouncing of the Pharisees reported by Matthew, in chap. 23, is in some sense a repetition of the previous philippic reported in Luke, chap. 11, and the feeding of the four thousand in Matt. 15: 32-39 is in almost all respects a repetition of the previous feeding of the five thousand, reported in chap. 14: 15-21. 4. Hence we often find the same event or teaching reported by different Evangelists, in phraseology and in chronological connections slightly different; and we also find teachings and miracles similar, yet not to be confounded, occurring on different occasions; and again we find some cases in which it is not easy to determine whether the two accounts are of the same or of different events. In general we may say that when the differences are merely verbal and chronological it is probable that the event is the same, only the narrative different; but that when the end or object in view, or the important circumstances, are different, the events are not to be regarded as identical because similar in certain minor or external respects. Thus, to suppose that Christ healed one blind man as he entered Jericho and two as he went out of it, in order to reconcile the discrepant accounts of Luke 18: 35, etc., and Matt. 20: 29, etc., is as unreasonable and improbable on theone side, as to suppose that the anointing described in Luke 7: 36-50 and Matt. 26: 6-13 are the same, because in both cases performed at a supper table and by a woman. 5. It is possible to determine with tolerable accuracy what were the great eras of Christ's life, what its outlines, what the general course and development of his ministry, and of the opposition which ended in his death. But the chronological order of the specific events and teachings which belong in the several eras must probably always be largely a matter of conjecture. Applying these principles, we give, for the aid of such as wish to study the life of Christ in its connections, a sketch of that life in outline, and add, at the close of this Introduction, a tabulated harmony of the Gospels, cautioning the student that the latter, in its arrangement in detail of the Gospel narratives, represents only the best conjectures of Bible students. IV. The Life of Christ.-The life of Christ may be divided into eight eras, as follows: His birth and early education; the inauguration of his public ministry; his ministry in Galilee; his period of retirement; his ministry in Julea; his ministry in Perea; his Passion; his Resurrection. His birth probably took place four years before the time indicated by our present chronology, i. e., B. C. 4; his baptism at thirty years of age, A. D. 26; and his death, after a ministry of between three and four years, A. D. 30.l 1. His birth and education.-He is born in Bethlehem, whither his mother and reputed father have come from Galilee, on the taking of a census. From Bethlehem he is taken to Egypt, to escape the malice of Herod the Great, and on the king's death is carried to Nazareth in Galilee. Here he dwells till his manhood. Only one incident of his youth is narrated, viz., his disputing with the doctors in the Temple.2 Matthew (chaps. 1, 2) and Luke (chaps. 1, 2) narrate Christ's birth, each of them incidents apparently unknown to the other. 1 For a fuller sketch of the Life of Christ, from which this epitome is taken, see Abbott's Dictionary of Religious Knowledge, article Jesus. See also Abbott's Jesus Qf Nazareth...... 2 Luke 2: 40-52. THE LIFE OF CHRIST. 41 S. The inauguration of his public ministry.-He first enters upon his life-work by receiving baptism at the hands of John the Baptist, in the Jordan; prepares for it by his mysterious experience of temptation in the wilderness; signalizes it by his attendance on and miracle at the marriage feast in Cana of Galilee, and his expulsion of the traders from the temple at Jerusalem. Here, in conversation with Nicodemus, he reveals privately the truths of atonement and regeneration, which are not publicly preached tiil much later. But he does not commence the public preaching of the Gospel till the arrest and imprisonment of John the Baptist, some months subsequent, though one miracle and some teaching in Samaria, consequent upon his conversation with the woman at the well, are recorded by John. This era is reported by Matt., chaps. 3, 4: 1-11; Mark 1: 1-13; Luke, chaps. 3, 4: 1-13; and John, chaps. 1 to 4. To this period belong the journeys 1, 2, 3, and 4 on fte accompanying map. - -/"'.. -E1FERENTCE. aia /O Ccsarea Tyrf > I aarea *_j 1 and 2. First journeys: ct 2,' s: --'s/ — -';i5i.. /. Nazareth, Bethany, beyond Jor. A,40' \] I,^ (IaQ1... Ddan, Desert of Temptation. Re., 0,6 *6 //'. turn: Bethany, beyond Jordan, 9 i )a j i i;'/ Capernaum, Nazareth.:=, n6 c: /-8. First Passover: o *6 Ch azno Nazareth, Jerusalem. Return fi~... ~Cho A c Capernaum Betasaida Julias through Judea and Samaria (Sia n"eJs.aiat — f- - i a chem, Jacob's Well), Cana, Nazaana-e 5'(elit reth. Cana f!..':: q in Galileef'agda\la. im ld ~ a 4. To Capernaum, &c. l t -.:4 ~Tibo.riasoJ Nazareth, Capernaum (dwelling.Nazarethbo' there). Aft / RTator \ \ V.Nai'no. i oGadara 5. Feast of Purim: A; j', 8\' By,n Capernaum, Nazareth, Nain,'/! /, 5 v Bethany, Jerusalem. Return to _ etrsean l Capernaum. - Sa.mo 6. In Galilee, &c.: /.::.? ^ -s Capernaum, Bethsaida - Julias, iSamarial,^: Capernaum, Borders of Tyre and! Be S ^ t v Siclon, Coasts of Decapolis, Coun/ (Schem)Sicaacob' WV try of Dalmanutha, Bethsaida-Ju/ as, Ctesarea-Philippi, Mount Ta/'3 - amp.g,bor, Capernaum. L _.43 -: *k:3 i\:F7. Feast of Tabernacles: _, -.-8'^^ A 2,. Capernaum, Borders of Samaria, (Ephratm) Oplra.o"P ~'.' Jerusalem. Return to Perea., A ^ Je-icho' 8. Feast of the Dedication, &c.: Emmauso' 9' etiany beyond Jordan. ~JEmumAn a h phVa> a Aet5a^ n t Milesn TaPerea, Jerusalem, Bethany, JER JALEM, otMlesE Bethleh eA`-:` Ephraim, aJericho. Eohra Deari e -ussell &Struthers,N X. SKETCH MAP ILLUSTRATING THE JOURNENG. Last Passover: OF OUR LORD. Jericho, Bethany, Jerusalem. 3. His ministry in Galilee.-He begins his ministry by preaching a sermon at Nazareth, where he is mobbed, and whence he departs to make Capernaum his home; calls four disciples by the seashore to follow him; then Matthew; then the rest of the twelve These he ordains, and to them, in the Sermon on the Mount, he explains the fundamental principles of his kingdom. During this ministry he attends the Passover at Jerusalem, 42 THE GOSPELS. where, by his healing on the Sabbath, the first open opposition to him and his teaching is excited. He then returns to Galilee; his ministry there is one of constantly increasing popularity, though also of increasing opposition, mainly stimulated by emissaries from Judea. He begins to employ parables, as a means of interpreting the nature of the kingdom he had before simply announced. Iie commissions his apostles to preach it also, and by their aid the Gospel is proclaimed throughout all Galilee. At length the popular enthusiasm reaches its height in a determination to make him king by force; he declares, in the sermon which John alone (chap. 6) has reported, the spiritual character of his kingdom, and the self-sacrifice it entails; the popular feeling, tested by this revelation, proves itself untrustworthy; many that were inclined to follow abandon him, and his public ministry in Galilee comes to an end. This period of Christ's ministry is reported by Matt., chap. 4: 12 to chap. 15: 20; Mark, chap. 1 to chap. 7: 23; and Luke, chap. 4: 14 to chap. 9: 17. John reports Christ's journey to Jerusalem to attend the Passover, and his miracle of feeding the five thousand and subsequent sermon thereon, but nothing else of this period of his life.1 To this period belong the largest number of our Lord's miracles, and his simplest and most fundamental teaching, and most of his longest public discourses, particularly the Sermon on the Mount, the Parables by the sea-shore, and the Sermon or Commission to the twelve. 4. The period of his retirement.-After the close of his ministry in Galilee, Christ spends a few brief months in retirement with his disciples, during which time he visits successively the coasts of Tyre and Sidon, the region about Cesarea Philippi, and the eastern coast of the Sea of Galilee. The miracles performed during this time are comparatively few, and are kept, as far as practicable, from public notice; the indications of a constant endeavor to avoid the people are many; and the instructions are chiefly in private, to the twelve, and concerning the principles which are to actuate them in the future conduct of the church. To this period belongs the healing of the Syro-Phcenician woman's daughter, Peter's confession of our Lord's divinity, the Transfiguration, and the feeding of the four thousand. The accounts of it are found in Matthew, chap. 15: 21 to chap. 19; Mark, chap. 7: 24 to chap. 9; Luke, chap. 9: 18-62. John does not refer to any portion of it. This and the previous era include the journeys marked 5 and 6 on the accompanying map, and all the journeys indicated on the Map of the Sea of Gennesaret which accompanies Mark, chap. 1. 5. The ministry in Judea.-This lasted for three months, from the feast of Tabernacles in October, to the feast of Dedication in December. It is reported exclusively by John, chap. 7: 1 to chap. 10: 39, unless, as may be the case, the parables of the Good Samaritan, and the Pharisee and Publican, and the incident in the house of Martha and Mary 2 belong to the same epoch. 6. The ministry in Perea.-This name was given to all that part of Palestine which lay beyond the Jordan. It was occupied by a population partly Jewish, partly heathen. Driven out of Jerusalem I believe that Jesus went into Perea, where he prosecuted his ministry during the winter months, and where he commissioned the seventy to aid him, as before in Galilee he had commissioned the twelve. This is a more probable account of his life than that which supposes his retirement to Galilee and the resumption of his teaching there, after he had turned his back upon it and pronounced his denunciation upon the cities of Chorazin, Bethsaida and Capernaum. According to this view the chief portion of the teachings and events recorded in Luke, chap. 10 to chap. 18: 34, together with those recorded in Matthew, chap. 19: 1 to chap. 20: 16, and Mark 10: 1-31, belong to this period. From the ministry in Perea Christ was called by the intelligence of the sickness of Lazarus, and after the resurrection of Lazarus, recorded alone by John, chap. 11, retired John, chaps. 5 fnd 6......" Luke 10 * 25-42; 18 9-14. THE LIFE OF CHRIST. 43 to Ephraim, where he remained till the time for his Passion had arrived. The journeys marked 7 and 8 on the map, belong to this and the previous era, though I do not agree with the map in supposing that Christ went at this time into Galilee, a supposition which is not supported by evidence. 7. The Passion week.-The events of this week are recorded by all the Evangelists. Christ's triumphal entry into the city took place on Sunday. The two following days, Monday and Tuesday, were occupied with the instructions in the Temple, reported most fully by Matthew, ending with a terrible denunciation of the Pharisees, and followed by a prophecy, given to the disciples alone, of the impending destruction of Jerusalem and Judaism. These discourses are much more fully reported by Matthew than by Mark or Luke. Wednesday was spent in retirement at Bethany, at which time, as I think, the supper was given to Christ and he was anointed by Mary, his rebuke of Judas Iscariet at that time being the immediate occasion of the latter's treachery. The Passover supper with the twelve in Jerusalem, took place on Thursday evening, and was followed by the agony in Gethsemane, the arrest, the mock trial, and finally the crucifixion on Friday. Compare for accounts of this week, Matthew, chaps. 21 to 27; Mark, chaps. 11 to 1o; Luke, chap. 19: 29 to chap. 23; John 12 to 19. 8. The Resurrection.-The accounts of the resurrection are given by Matthew, chap. 28; Mark, chap. 16; Luke, chap. 24; and John, chaps. 20, 21. These outlines of Christ's life I believe to be tolerably clear and certain. For the more detailed harmony of the Gospels, and the probable though confessedly conjectural order of the events narrated, the student is referred to the following Harmony, which, however, he must remember is largely conjectural. TABULAR HARMONY OF THE GOSPELS. Where the same incident or teaching is treated by more than one of the Synoptic Evangelists in substantially the same manner, the notes are given in full in one Gospel, and only peculiarites of statement or diction are treated in the other. In this table the black-faced type indicates that the reaaer may expect to find full notes on the passage so marked. The notes on John are lull throughout. I. BIRTH AND EDUCATION. FROM B.C. 6 TO A.D. 8.* LOCATION. MATTHEW. MARK. LUKE. JOHN. "The W ord"................................... 1: 1-14. Preface, to Theophilus.................... 1-4.... Annunciation of the Baptist's birth.... Jerusalem..... 1 5 Annunciation of the birth of Jesus...... Nazareth......... 1 26-38..... Mary visits Elizabeth................. Juttah........ 1 39-56..... Birth of John the Baptist............. L....... 1 5(-80.... Birth of Jesus Christ.................. Bethlehem. 1: 18-25..... 2 1-7..... Two Genealogies......................1 1-17.... 3 23-38..... The watching Shepherds............ Bethlehem........ 8-20..... The Circumcision.................. Jerusalem.....2.... 2 21.. Presentation in the Temple............. 2 22-38 The wise men from the East..... Bethlehem. 2: 1-12 2 39..... Flight to Egypt.......2:............. 2: 13-23..... Disputing with the Doctors........... Jerusalem......... 2 40-52. II. INAUGURATION OF PUBLIC MINISTRY. FROM SUMMER, A.D. 26, TO DEC., A.D. 27. Ministry of John the Baptist........... Jordan. 3: 1-12.: -8. 3 1-18.: 15-31. Baptism of Jesus Christ............... " 3:13-17. I: 9-11. 3: 2, 22. 1: 32-34. The Temptation..... (?) 4: 1-11. 4: 21-,3. Andrew and another see Jesus...... Jordan......... 1 35-40. Simon, now Cephas (Peter)."............:1 41, 42. Philip and Nathanael......................: 4..5...1. The water made wine................. Cana............. 2: 1-11. PASSOVER (ist) and cleansing the Temple Jerusalem............. 12-22. Nicodemus............ i "... 2:; 2to3: 21. Christ's disciples and John baptizing... Jordan............ 3: 22-J6. The woman of Samaria............... Samaria............. 4 1-42. III. MINISTRY IN GALILEE. FROM MARCH, A.D. 28, TO SUMMER, A.D. 29. John the Baptist in prison.............. Machterus. 4:12; 14:3.1: 14; 6: 17. 3: 19, 20. 3: 24. Return to Galilee.....................Galilee. 4: 12. I: 4, 15-. 4: 43-45. The nobleman's son.............. 4: 46-54. Capernaum. Four Apostles called.... 4: 13-22. I: 16-20. 5 1-11. Demoniac healed there............. 1 21-28. 4 31-37. Simon's wife's mother healed.......... 8: 14-17. 1 29-34. 4: 8-41. First Circuit round Galilee.......... 4: 3-25. 1 35-39. 4: 42-44. Healin4 a leper................... 1-4. I 40-45. 5 12-i6..... Healing the paralytic......-8........... 9: 517-26. Journey to Jerusalem to 2d PASSOVER.. Jerusalem..............: 1. Pool of Bethesda. Power of Christ............ 5: 2-47. Pluckiny ears of corn on Sabbath...... Galilee. 12: 1-8 2 23-28. 6: -5.... The withered hand. Miracles....... 12: 9-21. 3: i-i2. 6: 6-i..... Matthew the Publican.............. 9 9-t3. 2 13-17. 5 27-32. "Thy disciples fast not"...............: 14-17. 2 18-22. 5 33-39. Jairus's daught3r. Woman healed.... 9: 18-26. 5: 21-43. 8: 40-56. Blind men, and demonic............. 9 27-34...... The Sermon on the Mount.............: L to 7: 29. 3: I3-I9. 6: 12-49. The Centurion's servant............. 8: 5-13... 7: i-Io. 4:46-54. The widow's son at-Nain.............-17.. Messengers from John.............. 11:2-19..... 18-35. Woe to the cities of Galilee........... " 11:2-24, Callto the meek an I suffering........... " 11:25-30. Anointing the feet of Jesus..........7.... 36-50. Second Circuil rotnd Galilee................. 8: 1-3..... Parable of the Sower................ " 13: 1-23. 44 -20. 8: 4-15......L Candle under a Bushel.. ".... 4: 91-25. 8: 6-i8..... 4L Growth of Seed...... 4: 26-29. *....... L Wheait and Tares....... " 13: 9,4-30........ Grain of Mustard Seed.. " 13 31, 32. 4: 30-32. 13: 8,...... Leaven................ 13 33... 13 20, 21. On teaching by parables.............. 13 34, 35. 4:33, 34. Wheat and tares explained............ I 13 36-43..... The treasure, the pearl, the net........ 13: 44-5........ Conditions of following Christ........8: 19-22..... 9: 57-62. Christ stills the storm................ 8: 23-27. 4:35-41. 1 8 22-25. Demoniacs in land of Galarenes...... Sea of Galilee. 8: 28-34. 5: I-20. 8 26 39. Healing of Demoniac and discourse Galilee. 1222-5 320-30. i: 14-26. I Ghalilree..12 22-15. 3: 20-30. lI 142....I. thereon.......................... * This chrrnoloy assoumes, with Andrews, that Christ was horsn.c R 4. Co Mit'. I: 1% note. It fo'lisws Andrews, "Lifeof "Kr Lord." TABULAR HARMONY OF THE FOUR GOSPELS. 45 MINISTRY AT GALILEE-CONTINUED. LOCATION. MAiTTHEW. MARK. LUKE. JOHN. His mother and his brethren...........!Galilee. 12: 46-50. 3: 31-35. 8:19-21. Reception at Nazareth............... 53-58 6: I-6. 4: 14-32. Third Circuit round Galilee...... 9: 35-38. 6: 6. Sending forth the Twelve............. 10 to 11:. 6: 7-3. 9: -6.... Herod's opinion of Jesus.............. " 1: 1, 2 6: 14-16. 9: 7-9..... Death of John the Baptist.............. Machaerus. 14: 3-12. 6: 7-29.... Approach of PASSOVER (3d).............alilee......... 6: 4. Feeding of the five thousand........... t 14: 13-21. 6 30-44. 9: 10-17. 6: 1-15. Walking on the sea................... 14: 22-Y8. 6: 45-52.... 6: 16-21. Peter's attempt to walk on the sea.... " 14: 28-32. Miracles in Gennesaret................ L 14: 34-36. 6: 53-56........ The bread of life............................... 6: 22-65. The unwashen hands.................. 5: — 2o. 7 1- 23. IV. PERIOD OF RETIREMENT. FROM SUMMER, A.D. 29, TO FALL, A.D. 29. The Syro-Phcenician woman........... Phcenicia. 15: 21-28. 7 24-30. Miracles of healing........... Galilee. 15: 29-31. 7 31-37.... Feeding of the four thousand........... L 15: 3-39. 8: 1-9.... The sign from heaven................. 16: 1-4. 8: 10-13.... The leaven of the Pharisees............ 16: 5-12. 8 14-21..... Blind man healed....8................ 22-26..... Peter's profession of faith............. 16: 13-20. 8 27-29. 9: I8-20. 6: 66-71. The Passion foretold................. 16: 21-28. 8 30 to 9: I. 9: 21-27. The Transfiguration................. 17: 1-9. 9 2-o.:28-36. Elijah................................. t17: 10-13..:-x. The lunatic healed..................1.. 17: 14-21. 9 14-29. 9: 37-42. The Passion again foretold............ 17: 2, 23. 9: 30-32. 9: 43-45. Fish caught for the tribute............. 17: 24-27. The little child......................... 18: 1-5. 9 33-37. 9: 46-48. One casting out devils................. 9 8-41. 9: 49, 50..... Offences............................ 18: 6-9. 9 42-48. 17:1,2. The lost sheep.................. 4 18: 10-14..... Forgiveness of injuries.1 7................ 18: 15-17..... Binding and loosing.................. 18 18-0...... Forgiveness. Parable................. 18: 21-35. "Salted with fire"...................... 9: 49, 50. Fire from heaven...................... Samaria....9 51-56 V. MINISTRY IN JUDEA. FROM OCT. TO DEC., A.D. 29. Going to Jerusalem................... Jerusalem............. 7: 1-10. Discussions at Feast of Tabernacles... "............ 7: 11-53. Woman taken in adultery.............. "........... 8:1-11. Dispute with the Pharisees........................ 8: 12-59. The man born blind.................... 9: 1-41. The good Shepherd............................... 10: 1-21. Feasc of Dedication.......................... 10: 22-39. VI. MINISTRY IN PEREA. FROM DEC., A.D. 29, TO MARCH, A.D. 30. Beyond Jordan........................ Perea......... 10:40-42. The Seventy disciples........ 10: 1-4..... The Good Samaritan.................. 10:25-37.. M::ry and Martha.................................. 10: 38-4.... Discourses of Jesus: time and occa-} f 11: 37 to sion uncertain.................... 13: 9. Woman healed -on Sabbath.................... 1310-17. "Are there few that be saved............... 13: 22-30. Warning against Herod......... 1331-35.... Instructions at a Pharisee's house...... cs....14:1-24. Following Christ with the Cross..,........ 14: 25-35..... Parables of Lost Sheep, Piece of Money, Prodigal Son, Unjust Stew- - c.... chs. 15, 16. ard, Rich Man and Lazarus........? Forgiveness and faith.......................... 17:1-10. The ten lepers........................ 7: 11-19..... I-low the kingdom cometh.............. 17:20-37. Parable of the Unjust Judge.......... 18: 1-8..L Pharisee and Publican.. g.... 18: 9-14. Divorce................................ ~ 19:1-12.: 1-12.... Infants brought to Jesus.............. 19: 13-15. Io: 3-16. i: 15-17..... The rich loan inquiring................ 19: 16-26. 10: 17-27. 18: i8-27. Promises to the disciples............... 2 g g 19: 27-30. 10: 28-31. 18:28-30. Laborers in the vineyard............... 20: 1-16..... Raising of Lazarus..................Bethany..... 11: -4. Meeting of the Sanhedrim.............. Jerusalem..... 11: 45-53. Christ in Ephraim................. Judea........ 11: 54-57. Death of Christ foretold............... " 20: 7-9. 10: 32-34. 18: 31-34.... Request of James and John............ " 20: 20-28. 10: 35-45........ Blind man at Jericho.............. Jericho. 20: 29-34. IO: 46-52. 18: 35-43. Zaccheus................................... 19:1-10. Parable of the Ten Pounds........... "....... 19: 11-28...o. 46 TABULAR HARMONY OF THE FOUR GOSPELS. VII. PASSION WEEK. FROM SUNDAY, 2 APRIL, TO FRIDAY, 7 APRIL, A.D. 30. LOCATION. MATTHEW. MARK. LUKE. JOHN. Christ enters Jerusalem............ erusalem. 21: i-.: I-IO. 19: 29-44. 12: 12-19. Cleansing of the Temple (2d).......... u 21: 12-16. I: 15-i8. 19: 45-48..... The barren fig-tree................... 21 -22. 11 1214 2i: I7-2 20-23. Pray, and forgive...................... ".... 11: 24-26......... "By what authority," etc............. " 21: 23-27. 11: 27-33. 20: i-8. Parable of the Two Sons.......... 21: 28-32.... L" "L Wicked Husbandmen.. " 21: 33-46. 12: 1-12. 20: 9-i9.... 1" " Wedding Garment.... 22: 1-14. I4: 16-24..... The tribute-money................... " 22: 15-22. 2: 13-i7. 20: 20-26. The state of the risen.................. 22: 23-33. 12: 18-27. 20 27-40..... The great Commandment............. 22: 34-40. 12: 28-34....... David's Son and David's Lord........ 4 22: 41-46. 12: 35-37. 20 41-44..... Against the Pharisees..........21....... 3 1-39. 2: 38-40. 20 45-47..... The widow's mite.......................... 12: 41-44. 2I 1-4. Greeks visit Jesus. Voice from heaven........... 12: 20-36. Reflections of John....1................. 12: 36-50. Christ's second coming. ll 24: 1-51. 13: I-37. 2 5-38. Parable of the Ten Virgins............ 25:1-13..... ". Talents................ " 25: 14-30..... The last Judgment.................... 25:31-46. The anointing by Mary................ Bethany. 26: 6-13 4: 3-9. 7 36-50. 12:1-9. Plot against Jesus and Lazarus....... Jerusalem.......12: 10, 11. LAST PASSOVER (4th). Jews conspire 26: 1-5. 14: i, 2. 22: i, 2. Judas Iscariot.......................... 26: 14-16. 14:10,11. 22:3-6. Paschal Supper........................ 26: 17-30. 14: 12-26. 22: 7-23, 13:1-35 Contention of the Apostles.................... 22: 24-30. Peter's fall foretold.................... 26: 31-35. 4: 27-3I. 22: 3-39. 13: 36-38. Last Discourse........................ ch....... s. 14-16. The prayer of Christ.................. ".. 17: 1-26. Gethsemane........................... " 26: 36-46. 14: 32-42. 22 40-46. 18: 1. The betrayal.......................... 26: 47-56. 14: 43-52. 22: 47-53. 18: 2-11. Before Caiaphas. Peter's denial....... 26: 5, 58, j4: 53, 54 22 54-62. 18: 12-27. BfrthSahdm6975. 66-72. Before the Sanhedrim.................. " 26: 59-68. 14: 55-65. 22: 63-71..... Before Pilate.......................... 5: I-5' 23: I-3 18: 28. The Traitor's death................... " 27: 3-10..... Before Herod................................ 23: 4-11. Accusation and condemnation......... 27: 15-26. 5:6-5. 23 3-25. 18:29-40; 19: 1-16. The daughters of Jerusalem........... 23: 26-32.... The Crucifixion........27...... 27-50. I5: -37 23: 338. 19: 16-30. The penitent thief..................... ": 23: 39-43..... Darkness and other portents........... " 27:45-53. I5: 38-4. 23 44-46..... The by-standers.................. 27: 54-56. 15: 39-41. 23: 47-49. The side pierced............ "... 19: 31-37. The burial........................... " 27: 57-61. I5: 42-47. 23: 50-56. 19: 38-42. The guard of the sepulchre,......... 2: 62-66 I 28: 11-15.... VIII. THE RESURRECTION. FROM 9 APRIL TO 18 MAY, A.D. 30. The Resurrection.............. Jerusalem. 28: 1-10. 16: i-ii. 2: -12. 20: 1-18. Disciples going to Emmaus........... Jer. Emmaus..... i6: 12, 3. 2: 13-35. Appearances in Jerusalem......... Jerusalem..... 6: i4-i8. 24: 36-49. 20: 19-29. At the Sea of Tiberias......... 21: 1-23. On the Mount in Galilee............... t 28: 16-20......... Unrecorded Works.................... (?)........... 2: 31 Ascension.........................Bethany...... 6: 19, 2o. 24: 50-53. THE GOSPEL ACCORDING TO MATTHEW WITH NOTES AND COMMENTS. THE GOSPEL ACCORDING TO MATTHEW. INTRODUCTION. By whom written. The testimony of an- it disappeared at a very early age. The Greek tiquity is unanimous that the Gospel of Matthew Gospel which we now possess was, it is almost was written by the apostle whose name it bears.* certain, written in Matthew's lifetime, and it is Its characteristics are such as one might expect not at all improbable that he wrote the Gospel in from the writer. He was a publican or tax- both the Greek and Hebrew languages. gatherer by profession, and was thus trained to Time of composition. There are no data orderly and methodical habits of thought; and for determining with accuracy the exact time of all the Gospels his is the most orderly and when it was written. The testimony of the early systematic in its arrangement. He gives more church, however, is unanimous that it was the fully than any other writer the public discourses first written of the Gospels; and this is confirmed of our Lord. Thus it is that we find in Matthew indirectly by the fact that in all copies of the by far the fullest accounts of the Sermon on the N. T., and in all translations, this Gospel has Mount, the apostolic commission, the discourse been placed first. It was probably composed on blasphemy against the Holy Ghost, that on the about the middle of the first century. duties of the disciples to forgive one another, and Object. Whether originally written in the tethe whole series of invectives against the Phari- brew language or not, it is reasonably certain that sees, as well as the parables by the sea and those it was written originally for Jewish readers. The that are prophecies of the destruction of the ancient opinion that Matthew wrote in Hebrew Jewish nation.t indicates this, and the inference is confirmed by Original language. But though the au- its character. "We have," says Dean Alford, thorship of the Gospel was never called in question "fewer interpretations of Jewish customs, laws, until the last century, and is as well established and localities than in the two other Gospels. as that of any ancient book, it is not certain that The whole narrative proceeds more upon a Jewish we possess this Gospel in its original form. The view of matters, and is concerned more to estabtestimony of the early Church is unanimous that lish that point, which to a Jewish convert would Matthew wrote originally in the Hebrew lan- be most important-that Jesus was the lessiah guage; and some confirmation is lent to this prophesied in the Old Testament. Hence the comopinion by the fact that there are indications mencement of his genealogy from Abraham and that he wrote his Gospel with special reference David; hence the frequent notice of the necesto exerting his influence upon the Jews, and sity of this or that event hannening, because it was from the statement of at least one of the fathers so foretold by the prophets; hence the constant that he belonged to the Jewish party in the opposition of our Lord's spiritually ethical teachChristian Church. On the other hand, doubt is ing to the carnal formalistic ethics of the Scribes thrown over this opinion, both by an examination and Pharisees." of the statements of the fathers, and by a consid- Characteristics. Of these I have already ineration of peculiar forms of language employed cidentally spoken. His diction is the Hebraistic in the Gospel itself. The question is unsettled, Greek of the Septuagint; his external character as the best scholars not agreeing in their judgment a writer is order, method, and simplicity; his view concerning it. If there was a Hebrew original, of Jesus Christ is of him as the Messiah-King, come to establish on the earth the Kingdom of * For account of his life see Commentary, p. 111. For God; and of that kingdom he affords the most some account of this testimony see Intro., pp. 16-19. perfect delineation in his report of the Sermon t Matt., chaps. 5-7; 10-12: 21-25. on the Mount and the Parables by the Sea. -" - ___ 835~ 30, 36~ 30" z o 10 20 30 r^ / / X,, o | Tyre a.:: A- ^^Tibnho 8aeas..-/yades o A) ey r X'3~,; i,{-o~_ o ^' e-t i........:'....-.... I t S: d dara1.< -- 30 Lb y 32 A^1'^ ^^Sr pp pu2^f3lgal t 35~/ ~,,: /ona as t o f ni rom onteith' s Comprehensi e Geography. ^CCMrm t J which destroyed the clear from the account here that these two mira01iB in ^ ~factions and drove out cles were wrought immediately after Matthew's 3/^^1^|I \ 8 the spirit of intolerance feast. They are recorded in Mark 5: 22-43 and!\\ / from the one, and of Luke 8: 41-56 as immediately succeeding Christ's headiness or impatience return from the land of the Gergesenes, and his from the other. In casting out of the devil there. It appears from ANCIENT BOTTLE every religious refor- their accounts that Jairus was a ruler of the syna(From a painting at Pompeii.) mation some have at- gogue, probably at Capernaum, that his daughter tempted to put on new was twelve years old, that the first message to patches on old garments; e. q., John the Baptist, Jesus was that she was dying, and that afterErasmus, the Old Catholics of to-day. Let us wards a second message was sent him, while he beware lest, in our own souls, we attempt patch- was on his way to the ruler's house, to the effect work reformation. that she was already dead; the two being embod17. New wine into old bottles. The bot- ied in one message in Matthew's account, and that ties of the East were and still are made of the skins the father and mother of the girl, with Peter, of animals, the entrails being taken out, the form James and John, went with him into the room, of the animal preserved, and the hair left on the and were witnesses of her resurrection from the outside. Hence the reference to wine bottles of dead. The accounts in Mark and Luke also give the Gibeonites "old and rent and bound up " details respecting the healing of the woman with OCH. IX.] MATTHEW. 131 her, he said, Daughter, be of good comfort; thyg faith 27 And when Jesus departed thence, two blind men hath made thee whole. And the woman was made followed him, crying, and saying, Thou son of David,m whole from that hour.h have mercy on us. 23 Andi when Jesus came into the ruler's house, and 28 And when he was come into the house, the blind saw thej minstrels and the people making a noise, men came to him: and Jesus saith unto them, Believe 24 He said unto them, Give place; for the maid is ye that I am able to do this? They said unto him, not dead,k but sleepeth. And they laughed him to Yea, Lord. scorn. 29 Then touched he their eyes, saying, According to 25 But when the people were put forth,' he went in, your faith be it unto you. and took her by the hand, and the maid arose. 30 And their eyes were opened: and Jesus straitly 26 And the fame hereof went abroad into all that charged them, saying, See that no man known it. land. g Luke 7: 50; 17: 19; 18: 42; Acts 14: 9....h John 4: 53....i Mark5: 38; Luke 8: 51....j 2 Chron. 35: 25....k Acts 20: 10....1 2 Kings 4: 33, etc.... u ch. 15: 22; 20: 30, 31....n ch. 12: 16; t1a. 42: 2. an issue of blood, omitted by Matthew. See for 46,47). Son of David. A common appellation notes on the two miracles, Mark 5: 2-43. among the Jews for the Messiah (Matt. 21: 9; 22: 42; Ezek. 34: 23, 24). Thus their appeal was a confession 1Ch 9: 27-34. HEALING OF'THEI BLIND AND TH of their faith not only in his power to heal as a DU3IB.-CHRIST THE LIGHT O 5EE T(ORLD (John e:. T 1DUM2). HE MAES THE BLIND TO SEE (John 9: 39). —PER- physician, or a prophet, but a distinct recogni12). 39)-PER-Stion of his Messianic character. Have mercy SISTENT FAITH FOLLOWS CHrIST DESPITE HIS SEEMING tion of hs Messianic character. Have mercy REFUSAL TO HEAR (Matthew 15: 21-28).-TIE GIFT OF on us. Physiological ailments were accounted GOD IS TO US ACCORDING TO OUR FAITH (Hebrews 11: among the Jews as an indication of and a 6).-TRUE FAITH ILLUSTRATED; PERSONAL TRUST IN A punishment for special sin (John 9: 2). The spirPERSONAL SAVIOUR.-SILENCE FOR CHRIST IS SOME- itual significance of this cry is not to be pressed TIMES AS SACRED A DUTY AS SPEECH.-HE MAKETH THE here; nothing more is necessarily signified by the DUMB TO SPEAK (Psalm 51: 15). original than Have pity on us. Yet as disease is a These incidents are peculiar to Matthew. fruit and a type of sin, so healing is a fruit and a Other cases of healing of the blind are recorded type of divine mercy in the strictest sense of that in Matt. 12: 22; 20: 29-34; 21: 14; Mark 8: 22- term. The cry of suffering to God is always a 26; Luke 7: 21; and John, ch. 9. Blindness is cry for mercy as well as for pity. very common in the East; the dust, the hot sun, 28. And when he was come into the the sleeping in the open air, are among the house. Possibly, as Dr. Adam Clark, "the causes said to produce it. Trench quotes a house of Peter at Capernaum where he ordi" modern traveler " as reporting that there are narily lodged." But the phrase does not necesfour thousand blind in Cairo alone; Volney says sarily indicate any particular house; " merely as that out of one hundred persons he met in that we sometimes use the phrase' the house' as opcity twenty were quite blind, ten wanted each posed to'the open air.' -(Alford.) Why should,one eye, and twenty others suffered from ophthal- our Lord wait until he comes into the house hemia. Blindness is not as common in Syria as in fore he answers their prayer? Chrysostom reEgypt, but the references in the Scripture indi- plies: " To repel the glory that cometh from the'cate that it was not infrequent (Lev. 19:14; Deut. multitude. Because the house was near he leads 27:18). This is also indicated by the fact that it them thither to heal them in private. And this was prophesied respecting the Messiah as one of is evident from the fact that he charged them to the signs of his character and mission that he tell no man." Calvin, and so most of the comshould open the eyes of the blind (Isaiah 29: 18; 35: mentators, that he may try the pertinacity of 5; 42: 7). There is nothing in the original to indi- their faith, not only by his subsequent inquiry, cate the nature or cause of the blindness in this but also by his seeming to withdraw from them case. It is worthy of note that the cure was without heeding their request. He thus also instantaneous and complete, so that the blind illustrates the virtue of that importunity of men apparently straightway went out from his prayer which he subsequently enforces by his presence to proclaim their cure; whereas in all direct teaching (Luke 11: 5-8; 18: 1-9). He further cases of natural cure the eyes must go through sounds the depths of their faith by a question: a long process of protection from extreme light Believe ye that I am able to do this? which in their weakened state they cannot In the light of the prophecies above referred to bear. (note on ver. 26) this was again a question as to their 27. And when Jesus departed thence. faith in him, not as a mere prophet, but as the Possibly from the house, perhaps from Caper- Messiah. "He did not say, Believe ye that naum, perhaps from that general region of coun- I am able to entreat my Father, that I am able try; the phrase is very vague and does not iden- to pray, but that I am able to do this?'"-(Chrytify the time or place of the cure. Crying: sostom.) Rather, callingq aloud, as Bartimeus did (Mark 10: 29. He touched their eyes. He is never 132 MATTHEW. [CH. IX. 31 But they, when they were departed, spread teaching in their synagogues, and preaching the gospel abroad his fame in all that country. of the kingdom, and healing every sickness and every 32 As they went out, behold, they brought to him a disease among the people. dumb man~ possessed with a devil. 36 But when he saw the multitudes, he was moved 33 And when the devil was cast out, the dumb spake:P with compassion on them, because they fainted, and and the multitudes marvelled, saying, It was never so were scattered abroad, as sheep8 having no shepherd. seen in Israel. 37 Then saith he unto his disciples, The harvestt 34 But the Pharisees said, Heq casteth out devils truly is plenteous, but the labourers are few; through the prince of the devils. 38 Pray ye therefore the Lord of the harvest, that 35 Andr Jesus went about all the cities and villages, he will send forthu labourers into his harvest. o ch. 12: 22; Lnke 11: 14....p Isa. 35: 6....q ch. 12: 24; Mark 3 1 22; Luke 11: 15....r ch. 4: 23....s Numb. 27: 17; 1 IKings 22: 17; Ezak. 34: 5; Zech. 10: 2....t Luke 10: 2; John 4: 35....u Ps. 68: 11. said to have healed the blind by a mere word, Ch. 9: 35-38. PItEPARATION FOR TIHIE COIMIIISSION but always, where any details are given, used OF THE APOSTLES.-CHRIST'S TRAINING OF HIS DISCIsome instrumentality (Matt. 20: 34; Mark 8: 23; John 9: PLES IS THEORETICAL AND PRACTICAL; FIRST THE SER6, 7). According to your faith be it unto MON ON THE MOUNT, THEN A MISSIONARY CIRCUIT. HE Te unier anser o t EXEMPLIFIES THE WORK OF THE MINISTRY BEFORE lHE you. The universal anwCOMMISSIONS THE APOSTLES TO IT.-IN THE FIRST MISprayers for spiritual blessings. He is ready to NARY WORK HEALING OF THE BODY AND OF THE grant more than we can ask or even think; but SOUL GOES TOGETHER.-THE CONDITION OF SUCCESS IN we can receive only in proportion as our faith is CHRISTIAN WORK: "MOVED WITH COMPASSION."prepared to receive. "Faith which in itself is THERE WERE IANY RABBIS, BUT NO SHEPHERDS; nothing is yet the organ for receiving every- THERE MAY BE MANY RELIGIOUS TEACHERS, BUT NO thing. "-(Trench.) TRUE PASTORS.-WORK FOR ALL IN CHRIST'S VINE30-31. Straitly charged. The original YARD; NO ONE CAN SAY, "NO MAN HATH HIRED US."word occs in Mark 14: whee it is THE REAL IMPEDIMENT TO THE SPREAD OF THE GOSPEL: word occurs in Mark 11: 5, where it is rendered ~, T - oo,. LACK OF CHRISTIAN LABORERS. murmured, and in John 11: 33, 38, where it is rendered groan. He so charged them as to. imply 35. Cities and villages. A distinction simindignation if they disobeyed. Why should he ilar to that which prevails in modern times behave given this caution which was often repeated tween incorporated and unincorporated towns (Mat. 8: 4; 12:16; Mark 1: 34, 43, 44; 3:12; 5: 43; Luke 4: 41; existed in the time of Christ. The city proper 8: 56)? Was it because he himself in the spirit of was environed by walls; a council of elders, and his own precepts shrank from having his bene- a government answering to the modern common factions blazoned abroad (Matt. 6: 3,4; Isaiah 42;2)? or council and mayor, administered the governwas it that the faith of the people might not rest ment; there were night-watchmen; lights were upon his miracles but upon the truth itself (Matt. unknown, except torches carried in the hand; 12: 39; John 14: 11)? since the faith that rested on the there was usually no sewerage; the houses were miracles wholly misapprehended his mission (John crowded close together; the streets were narrow 3: 2; 6:14,15). See note on ch. 8: 4. If this last be and unpaved. The villages were unwalled colthe true explanation, is it not a mistake for us to lections of huts of stone or mud. Nearly the rest the evidence of Christianity so largely on entire population of Palestine was gathered in miracles of which Christ made so little, instead cities and villages as a protection against robbers, of resting it on the truth itself, of which Christ etc. After commissioning his disciples Jesus made so much? As to the course of the blind continued his ministry among the cities (Matt. 11:1), men in spreading abroad their cure, one may ad- while his apostles preached the gospels in the mire, as the Roman Catholic writers do, their unwalled towns or villages (Luke 9: 6), where the spirit of gratitude, without justifying their dis- word "town " (;{rs l) is the same here translated obedience of Christ's command. The effect of "village." Healing every sickness. (1i,,ao), this and other similar acts of others was to bring positive ailment; and every disease (LRuzaxtl), to him a crowd, not of appreciative hearers, weakcness, want of health and vigor. Christ not anxious to hear the truth, but of mere wonder- only takes away our disease, he gives us health gazers, curious to witness his miracles. Such and strength. In the moral life weakness is popularity only impeded his work (Mark 3: 20; 6:31; sometimes the worst form of disease. Among Luke 12: 1, etc.). the people. This is an addition not found in 32-34. An instance of a miraculous cure, very the best manuscripts. The language descriptive similar, is recorded in Matthew 12: 22-24; Luke of this tour is almost identical with that em11: 14, 15, etc. The report of the accusation of ployed in Matt. 4: 23. See note there for dethe Pharisees, and of Christ's reply, is fuller scription of the synagogue, and for references there than here. Whether the incident is really indicating the general character of Christ's the same or not is uncertain; most harmonists preaching and miracles of healing. Observe that regard it as different. For notes on the Phari- the commission of the twelve is preceded by a saie accusation, see on Matt. 12: 22, etc. tour in which Christ exemplifies to the commis COH. X.] MAT'THEW. 133 sioned apostles the nature of the work they are 38. Pray ye therefore, etc. "Though to do. This particular journey is generally char- they were but twelve he made them many from acterized by the harmonists as Christ's third that time forward, not by adding to their nummissionary circuit; but there is no evidence that ber, but by giving them power.'"-(Chrysostom.) his ministry was divided in fact, or in the thought Observe that he who bids to pray sends forth the of the sacred writers, into any such definite cir- laborers, teaching us that we are to help to the cuits. answer of our own prayers. Observe, too, that 36. He was moved with compassion. he bids those that were to go forth pray for This fact concerning our Lord is repeatedly stat- laborers; pray, that is, that God would send ed by the Evangelists (ch. 14:14; Mark: 41; 6:34); them forth. Those only can labor successfully for and it affords, humanly speaking, the secret of God whom God sends forth. Compare for such a his power. We get influence over the debased prayer Isaiah 6: 8. Send forth. The original and ignorant only as they awaken a feeling of word (er~L/l;u) certainly generally carries with true compassion and yearning, rather than of it the idea of force. It is rendered drive in Mark resentment, distaste, and aversion. Observe,1: 12; John 2:15; thrust, in Luke 4: 29; put that his compassion was for publicans and sin- forth, in John 10: 4; expel, in Acts 13: 50. As ners. "Christ pities those most that pity them- the Holy Spirit uses a certain compulsion to selves least: so should we." —(Matthew Henry.) bring sinners to Christ (Luke 14:23), SO he impels Fainted. This is the correct translation of the Christian workers, against their first inclinations, received text (EXyelvytEvot), but the best authori- into Christian work. So God impelled Moses ties give another word (EeaxveIotE), the proper (Exod. 4:, 10-17); SO by a goading of the conscience translation of which is harassed. What moved and a divine vision he impelled Saul; so by early his compassion was not their physical weariness, persecutions he sent the early Christians out of but their harassment and perplexity under the Jerusalem, and scattered them everywhere, burdensome ritualism imposed on them by the preaching the Gospel (Acts:4). Compare chap. Pharisees (Matt. 23:4-13, etc.). Scattered abroad 10: 23, and note. So in a sense we may say that as sheep having no shepherd. There were no one is competent to preach, either publicly or many scribes and doctors of the law, but no privately, the gospel to others, who is not imshepherd, no one who watched over and tended pelled thereto by the strong power of the Holy and cared for their spiritual welfare (1 Kings 22: 17; Spirit. Compare Ezek. 3:14; Acts 9:26; 1 Cor. Ezek. 34: 1-6). 9: 16. 37. The harvest truly is plenteous. "Mark how he points out the facility and neces- Ch. 10: 1-42. THE MIISSION OF THE TWELVE. sity of the thing. For what saith he? The har- Cl. 10:1-15. THEIR COMMISSION.-THE WEAKNESS vest truly is plenteous, but the laborers are few. AND THE POWER OF THE APOSTLES (2 Cor. 4: 7).That is: Not to the sowing, saith he, but to the CHRISTIAN WORK, LIKE CHARITY, BEGINS AT HOME (vs. reaping do I send you (John 4: 38). And these 5, 6).-THE FOUNDATION OF THE GOSPEL: THE KINGthings he said, at once repressing their pride and DOM OF HEAVEN IS AT HAND (V. ).-THE WORK OF THE.,-~,. T. ~ i ~GOSPEL: HEALING, CLEANSING, LIFE-GIVING, DEVILpreparing them to be of good courage, and sig- GoEL: HEALIN, CL, ING, DEVIL- CONQUERING (V. 8).-THE TRUST OF THE GOSPEL MINISnifying that the greater part of the labor had al- TRY: GOD AND THE PEOPLE. THEIR SUPPORT: THE ready come."-(Chrysostom.) Observe, too, here,VOLUNTARY CONTRIBUTIONS O THEIR HEARERS (vs. and yet more in John 4: 35, the plain intimation 9-13).-THE SIN OF REJECTING THE GOSPEL IS THE MOST that the impediment to the spread of the gospel HEINOUS OF ALL SINS (vs. 14, 15). is not the hardness of heart and unpreparedness of the world for it, but the lack of activity in the The conflict between Christ and the Pharisees church. The harvest of souls is ready; but had already commenced. They had attacked him there are either no laborers, or they lack the true for breaking the Sabbath (Matt. 12: 2, 1, 14; John: 16), spirit of Christ-are rabbis, not shepherds. The and for associating with publicans and sinners harvest is a frequent symbol in the Bible of (Matt. 9:11), and accused him of casting out devils Christian work. God is the husbandman (Joln by the Prince of devils (Matt. 12: 24). He had 15: ); the world is the field (Matt. 13: s); Chris- made several missionary tours through Galilee, tians are workmen whom the Lord employs (Matt. preaching the Gospel and healing the sick. Prior so: ); souls are God's husbandry (i Cor. 3: 9, and to this commission are undoubtedly to be placed, note); the true children of God are separated not only the miracles previously recorded by from sinners by a process of threshing and win- Matthew, but also those of the raising of the son nowing (Isaiahl 21:10; Matt. 3:12); the end of the of the widow of Nain (Luke 7:11-17), and the healworld witnesses the gathering of the grain into ing of the impotent man at the pool of Bethesda barns, and the destruction of the tares (iatt. (John 5). He had also been mobbed at Nazareth 13: 30). Compare Psalm 126: 5; Isaiah 9: 3; (Luke 4: 29, 30), and had already not only vigor1 Cor. 3: 6; and especially Matt. 13:24-30, 34-73. ously exposed the errors of the Pharisees in the 134 MATTHEW. [CH. X. CHAP TE R X. spirits, to cast them out, and to heal all manner of sickness and all manner of disease. AND when he had called unto him his twelve dis- 2 Now the namesw of the twelve apostles are these: ciples, hev gave them power against unclean The first, Simon, who is called Peter, and Andrew his v Mark 3: 13,14; 6: 7, etc.; Luke 9: 1, etc....w Luke 6: 13. Sermon on the Mount, but had denounced them and functions of the twelve in the church, as is and their hypocrisy before all the people (Matt. 12: evident from the fact that almost the same 33-39; Luke 11: 37-54), and had preached the parables powers were conferred and almost the same concerning the Kingdom of God recorded in directions given to the seventy (Luke 10: 1-16). Matt. XIII. Meanwhile his popularity among 1. When he had called unto him his the people had only been increased by the oppo- twelve disciples. The call and ordination of sition of the Pharisees. Wherever he went the twelve to be apostles had taken place some crowds gathered about him thronging the streets time previously; in connection with it the Sermon through which he passed (Mark 2: 15; 5: 24: Luke 7: 11; on the Mount was delivered (Luke 6: 13). The lan8 45), crowding the houses he entered (Mark 2: 2), guage here " his twelve disciples " indicates very treading each other under foot in their eager- clearly that they had already been chosen and set ness (Luke 12:1), breaking in on his sleep and meals apart to the ministry. He gave them power. (Mark 3: 20), and following him on foot when he en- See on verse 8. deavored to escape them by boat (Matt. 14:13). 2. The names of the twelve apostles are Without entering here into the reasons for placing these. Of the twelve apostles there are four this commission at a later date than appears to be lists, the other three being found in Mark 3: 16; assigned to it by Matthew, it may suffice to say Luke 6: 14; and Acts 1: 13. They differ in the that it appears clear from Mark 6: 7-14 that the following particulars. Luke in the book of Acts commission was given, if not after the death of does not insert the name of Judas Iscariot, who John the Baptist, certainly about the same time. was then dead; both in his Gospel and in Acts Two reasons appear to have led to this commis- he entitles the Simon who is here and in Mark sioning of the twelve: first, the growing eagerness called the Canaanite, Simon Zelotes; Matthew of the people to hear the news of the kingdom gives as the tenth disciple Lebbeus; Mark calls could not be satisfied by one preacher; second, the him Thaddeus; Luke and Acts Judas of James; growing opposition of the Pharisees made ap- i. e. either son or brother of James; and Mark parent the necessity of not only appointing but says that James and John were surnamed by training men to preach Christ's Gospel when he Christ Boanerges, i. e., The sons of thunder. should be slain. This commission was, however, In other respects the four lists are identical, for a purely temporary service, and the instruc- except that the names are given in a slightly tions which accompanied it apply directly only to different order by the different writers. They all this single preparatory mission (see notes below). agree, however, in putting Simon Peter first and There is nothing in this chapter to indicate that Judas Iscariot last, and all agree in arranging the twelve understood that they were appointed them in groups of four, Simon Peter being first to any permanent office in the church, or that of the first group, Philip of the second, James there was any permanent apostolic office created, the son of Alphaeus of the third. There are or even that they comprehended that a church three pairs of brothers among them, Andrew and of Christ would be organized to promote the Peter, James and John, James the less, and Judas kingdom of heaven after Jesus' death, much less or Thaddeus. James and John I believe to have that a succession was established for all future been own cousins of our Lord. See note below. time. Other passages of Scripture (e.g. Matt. 28: With the exception of Judas Iscariot all were i9, 20; Acts: 13-26), taken in conjunction with the Galileans; several of them were by trade fisherprevious calling and present appointment of the men, a laborious and profitable calling; they twelve, seem to indicate that our Lord intended were all laymen, that is, there was neither priest to confer upon them a quasi leadership in the in- nor scribe among them. They have generally fant church. Yet there are other indications been regarded as illiterate men (Acts4:13); but by that this leadership was not authoritative, such this must be understood, not that they were as the position of James, the Lord's brother specially ignorant, but that they were not versed (Acts 15:13; 21: 8; Gal. 2:12; comp. Gai.: 19), and that in the rabbinical literature, the scholastic theolof Paul, both of whom are called apostles in the ogy of their age. Philip and Peter both appear N. T. (i Cor. 15:9; 2 Cor. 1: 5). The significance of to have been acquainted with the Greek. This these passages will be considered in due course; it is indicated by the application of the Greeks to must suffice now to say that this chapter throws Philip (John 12: 20, 21) and by the fact that the epislittle or no light on the nature of the offce ties of Peter were written in Greek. Matthew CH. X.] MATTHEW. 135 brother; James the son of Zebedee, and John his 4 Simon the Canaanite, and Judas Iscariot, who also brother; betrayed him. 3 Philip, and Bartholomew- Thomas, and Matthew 5 These twelve Jesus sent forth, and commanded the publican; James the son of Alphaeus, and Lebbaeus, them, saying, Go not into the way of the Gentiles, and whose surname was Thaddaeus; into any city of the Samaritansx enter ye not; x 2 Kings 17: 24; John 4: 5, 9, 20. was a ready and methodical writer; John evident- sometimes answers when all are addressed (Matt. ly was a man of culture, as his writings show, and 1i: 16); sometimes our Lord addresses him as his social position was such as gave him ready principal even among the three favored ones access to the high priest's palace during the trial (Matt. 26:40; Luke 22: 3); sometimes he is addressed of Jesus (John 18: 16); and there are unmistakable by others as representing the whole (Matt. 17: 24; indications that several of the twelve possessed Acts 2; 37). He appears as the organ of the aposwealth or wealthy connections, for the father of ties after our Lord's ascension (Acts 1: 15; 2: 14; 4: 8; James and John had hired servants, Peter appar- 5: 29); the first speech, and apparently that which ently lived in his own house, and Matthew (Sen.) decided the Council, is spoken by him (Acts 15: 1). had the means to give a large party to many All this accords well with the bold and energetic friends (Mark 1: 20; Luke 4:38; 5: 29). Several of character of Peter, and originated in the unerrthem, Andrew, John, Philip, probably Peter and ing discernment and appointment of our Lord perhaps Nathanael or Bartholomew, were dis- himself, who saw in him a person adapted to take ciples of John the Baptist, and in attendance on precedence of the rest in the founding of his his ministry first became acquainted with our Lord Church (Acts 5: 3,9) and shutting (Acts 5: 3,9) an& (Johnl: 36;37,42,44, 45,49). I havegroupedtogether, opening (Acts2: 14,41; 10:, 46) the doors of the in anote at the end of this chapter, a brief ac-kingdom of heaven. That, however, no such count of the information which the Scripture idea was current among the apostles as that he affords us of their individual lives. was destined to be the primate of the future The first, Simon who is called Peter. Church is as clear as the facts above mentioned. In the lists of the apostles Peter is always named For (1) no trace of such a pre-eminence is found first in order; yet it is certain that he was not in all the Epistles of the other apostles; but the first to come to Christ, for Andrew his brother when he is mentioned it is either, as in 1 Cor. 9 brought Peter to him (John 1: 40,41), nor is there 5, as one of the apostles, one example among any other indication that he was the oldest than many, but in no wise the chief; or, as in Gal. 2: such as may be thought to be afforded by the 7, 8, with a distinct account of a peculiar province fact that he was married (Mark 1: 30), and that he of duty and preaching being allotted to him, viz. was generally foremost as spokesman of the the apostleship of the circumcision (see Pet. 1:1), twelve. (See below.) The precedence given to as distinguished from Paul, to whom was given him, not only in the lists of the apostles but in the apostleship of the uncircumcision; or, as in the mention of him elsewhere in the Gospels, Gal. 2: 9, as one of the principal pillars, together (Matt 17: 1; Mark 5: 37; 9:2; 14:33; 16:7; Luke 8: 51; 9: 28, with James and John; or, as in Gal. 2:11, as and see references below), is one of the grounds on subject to rebuke from Paul as from an equal. which the Roman Catholic church bases its belief And (2) wherever by our Lord himself the future that Christ made him and his successors the visi- constitution of his Church is alluded to, or by ble head of the church. Here and elsewhere the the apostles its actual constitution, no hint of Scripture indicates that he possessed a certain any such primacy is given, but the whole college pre-eminence among the twelve, but it affords of apostles are spoken of as absolutely equal. no hint of an ecclesiastical or official supremacy. Matt. 19: 27, 28; 20: 26, 28; Eph. 2: 20. Again On the contrary, though foremost in the early (3) in the two Epistles which we have from his history of the church as a preacher of great own hand, there is nothing for, but everything power (Acts 2: 14,41), he was less an ecclesiastical against, such a supposition. He exhorts the leader than James the Lord's brother (Acts 12:17; presbyters as being their co-presbyter (1 Pet. 5: 1); 15: 13; 21:18; Gal. 1: 19), who is not to be confounded describes himself as a partaker of the glory that with either of the twelve of that name (see note shall be revealed; addresses his second Epistle below), and less a founder and builder of the church to them that have obtained the like precious faith than Paul. (See note on Matt. 16:13-20.) On the place with ourselves (2 Pet. 1:1), and makes not the which the N. T. assigns to Peter, Alford's note slightest allusion to any pre-eminence over the is so admirable that I quote it entire. other apostles." "We find Simon Peter, not only in the lists of 5. These twelve Jesus sent forth. On the apostles, but also in their history, prominent the names, character and lives of the twelve, see on various occasions before the rest. Some- note at the end of this chapter. And comtimeshe speaks in their name (Matt. 19: 27; Luke 12:41); manded them saying. John gives no ac7 136 MATTHEW. [CH. X, 6 But goy rather to the lost sheepz of the house of 7 And, as ye go, preach, saying,a The kingdom of Israel. heaven is at hand. y Acts 13: 46....z Ps. 119: 176; Isa. 53: 6; Jer. 50: 6, 17; Eze. 34: 5, 6, 8; 1 Pet. 2: 25....a ch. 3: 2; 4: 17; Luke 9: 2; 10:9. count of this discourse; Mark (6: 7-13) and Luke city of the Samaritans enter ye not. The (9: 1-6) present fragmentary reports of it. They Samaritans were a mongrel race produced by an were not apostles and were not present; Mat- intermixture of Jews and heathen. Their religthew was, and his report is much the fullest. It is ion was a composition of the worship of the true clear, both from the structure of the discourse God and of idolatry (2 Kings 17: 24-41). The enmity and from Matthew 11: 1, that it is no collection of the Jews against them was intense (John 4: 9), of our Lord's sayings uttered at different times, and their character and conduct were characbut a report of a single discourse delivered at teristic of an apostate race. (See note on parable one time and for a specific purpose. But similar of Good Samaritan, Luke 10: 25-37, and on John precepts were given by Christ at the ordination 4:9.) of the seventy (Luke 10: 1-6) which should be com- 6. But go rather. The very form of this pared carefully with this discourse, and some of prohibition affords an intimation that it was not the aphorisms found here and there are found intended to be permanent. To the lost sheep elsewhere in the Gospels. Apparently Christ fre- of the house of Israel. Not to any particuquently repeated certain proverbial expressions lar class of Israelites, but to the Jews, who were in his itinerant preaching. Compare with verse as sheep without a shepherd (chapter 9: 36; 15:24; 14, Luke 10: 11; verse 17, Mark 13:9; verse 24, John 10: 16). Luke 6: 40, John 13: 16; 15: 20; verses 29-31, What was the cause and what is the significance Luke 12: 6, 7, etc. Much of Luke 12: 1-11 ap- of this prohibition? It certainly was not because pears to duplicate portions of this address. Cor- Christ shared the prejudices of the age which paring the reports of the three Evangelists, the caused the Jewish rabbis to forbid teaching the Zollowing features are found characteristic of law to a Gentile (see to the contrary, MIatt. 8:10-12; 28:19; the mission of the twelve. The apostles were Acts 1: s); nor because any inherent necessity reto go in pairs (Mark 6: 7), " for they were to be ac- quired that the Gospel should be preached excustomed to work in brotherly fellowship, and elusively to God's chosen people before it was when difficulties arose one was to have the coun- offered to the Gentiles, for Jesus had already sel and aid of the other" (Schenckel's Character preached it to the Samaritans (John4:40); nor of Jesus); they were to minister to both body because he must by his death break down the and soul (verses 7 and8); were to preach in the middle wall of partition between Jew and Gentowns and villages while Christ continued his tile before they could be made inheritors of the ministry in the cities (compare Luke 9: 6 with Matt. 11; promise (Ephcs. 2:14), for Christ before his death i); were to preach only to the Jews (verses 5, 6); declared them to be sharers in the New Covenant and in their ministry were to follow the example (Luke 4: 24-27). Two reasons are apparent, though and adopt the habits of the ancient prophets none are declared by Christ himself; first, because (See note below). The discourses to them may be if the twelve had begun by preaching the Gospel divided into three parts: first, their commission to the Gentiles they would have intensified the proper (vers2s 5-15); second, warnings of obstacles Jewish prejudices against it, and so closed the and persecution (verses 16-2); third, promises and door to Jewish hearts; second, because they did encouragements (verses 24-42). The first comprises not themselves understand the universality of specific directions directly applicable only to this the Gospel until long after, and if they had attemporary mission, and part of them were sub- tempted to preach it to the Gentiles they would sequently declared by Christ inoperative in their have inevitably became preachers of the Jewish later and wider ministry (see notes below); the secodl law, and made at best only converts to a reformed is more general, and applies to the Christian min- Judaism. The practical significance of the comistry in all times of religious persecution; the mand is that our work for Christ should begin third appears to be universally applicable to all with those nearest to us; that we are to preach followers of Christ, whether engaged directly in the Gospel to our neighbors and friends, and so the work of preaching the Gospel or not. The test our capacity before reaching out with religfirst part contains (a) the limitation of the apos- ious ambition for a larger field of personal work ties' missionary commission (verses 5-6); (b) their among the heathen at home or abroad. But it commission itself (verses 7, 8); (c) their provision affords no justification for refusing aid to those (versus9, 10); (d) directions as to their methods who have proved their capacity and have entered (verses 11-15). on the larger work. Go not into the way of the Gentiles, 7. And as ye go. The ministry was to be i. e., into the Gentile territory. And into a an itinerant one. Preach, saying the King CH. X.] MATTHEW. 137 8 Heal the sick, cleanse the lepers, raise the dead, 10 Nor scrip for your journey, neither two coats cast out devils: freely, ye have received, freely give. neither shoes, nor yet staves; ford the workman is 9 Providee neither gold, nor silver, nor brass, in worthy of his meat. your purses; II And into whatsoever city or town ye shall enter, b Acts 8: 18, 20....c Luke 22: 35; 1 Cor. 9: 7, etc....d Luke 10: 7, etc. dom of Heaven is at hand, i. e., draws remedy for which is a spiritual resurrection (Eph. nigh. Compare the following passages, where the 2:4, 5), sometimes as a possession of the soul by Greek word (EyyL'cs), here translated at hand, is an evil spirit that must be cast out (Acts 13:10-12; rendered draw nigh or core nigh (Iatt. 21: 1, 34; 19:18, 19). He needs to exercise sometimes gentleMark 11: I; Luke 15: 25). The phrase Kingdom of ness and long-suffering, sometimes the purifying Heaven first appears in the N. T., but this meta- power of loving-kindness, sometimes spiritual phor is employed in the prophecies of Daniel (Dan. vehemence, sometimes courage in combat with op4:3, 34; 7: 13, 14), whence it passed into the rabbini- posing evil. Christ healed his disciples of unworthy cal books, where it is used sometimes in a general ambition (lark 9: 34-37), cleansed the woman that and almost a scriptural sense to signify a state of was a sinner (Luke 7: 47, 48), raised Matthew from complete and perfect submission to the divine the dead (Matt. 9: o),and cast the devil out of Peter will, sometimes in a more restricted sense to sig- (Matt. 16 23). It should be added that the phrase nify that political reformation and national ex- "raise the dead" is omitted from some MSS. altation which the Jews expected would follow and placed in others before " cleanse the lepers. " the coming of the Messiah (see Luke 17: 20; 19:11). Freely ye have received, freely give, The disciples were not directed to explain in what This clause properly belongs with the two verses the Kingdom of Heaven consisted; they were following, and enunciates the general principle simply to proclaim that it was near. In this re- which they illustrate. Freely is here equivalent spect their preaching was to be patterned after to gratuitously (see Isaiah 51: 1; Acts 8: 18-23). It is only that of John the Baptist (Matt. 3:2). It was as the minister, lay or clerical, receives from the their office in this mission not to instruct the na- Lord that he can impart in his name. As to the tion, but simply to raise an expectancy, and so bearing of this verse on the question of free prepare the way for instruction which Christ af- churches, see below. terward afforded in his sermon at Capernaum 9. Provide neither gold. The articles (John 6), and which the apostles themselves were referred to in this and the succeeding verses were afterward directed to give to the Gentiles (latt. the ordinary provision of travelers. They are of 28:19; compare 1 Cor. 2:2; Col.: 26-28). It is not a law three kinds, money, food and clothing. Gold, nor even a precedent for us; but is it not always silver, brass; rather copper. Mark and Luke the first work of the preacher, whether lay or have in our translation the general term money; clerical, to awaken a spiritual appetite, even if it but in the Greek, Mark has brass or copper, be not very intelligent at the beginning? And is and Luke silver. All money in the East, in the it not always to be done by proclaiming the time of Christ, was coined, and these three words kingdom of God as at hand, by making vivid the embrace all coins; the apostles were not to propresence and power of God in nature and life, or vide themselves with money. Purses; liteawakening an expectation of his early coming in rally belt or girdle. One end of the girdle was death and the judgment, or otherwise producing folded back so as to form a pocket: and it was a sense of personal responsibility to God? The used to carry money or an inkstand (Ezek. 9: 2), a immediate effect of this mission was to extend use to which it is still put in the East. the fame of Jesus (Matt. 14:1; Mark 6:31). 10. Nor scrip. "A bag used for carrying 8. Heal the sick, etc. This command was food or other necessaries; it was generally made accompanied with the conferring of power (vcrse i), of leather, and slung over the shoulder (1 Sam. the first bestowal of miraculous power on the 17:40); a similar article is still used by Syrian disciples. In the call of the Seventy it led to a shepherds." —(Kitto.) Mark and Luke interpret mistaken exultation which Christ corrected (Luke this direction by their phraseology, "no scrip, no 10: 17-20). To those who see in the external acts bread." The apostles were to carry no food, and of Christ's ministry a parable of his spiritual not even the traveler's bag or wallet in which to work, and especially in his ministry to the body put such as might be provided for them. Neia type of his ministry to the soul, it will not ther two coats, literally tunics. The tunic seem fanciful to trace that parallel here. The (Greek ziro;') was the inner garment, worn next wise apostle of Christ will sometimes treat sin as the skin, usually with sleeves and reaching to a sickness to be cured (compare Gal. 6:1, 2), some- the knees. It answered rather to our shirt than times as a leprous pollution to be cleansed away to our coat. Apparently two tunics were some(Acts s: 22, 23), sometimes as a spiritual death, the times worn, probably of different stuffs, by per 138 MATTHEW. [CH. X. inquire who in it is worthy, and there abide till ye go I2 And when ye come into an house, salute it. thence. 13 And if the house be worthy, let your peace come sons of rank, wealth, or official station. To this (compare verse 5 with Acts 1: 8), and his own practice fact John the Baptist refers probably in Luke did not ordinarily conform to the precepts here 3: 11. In Mark 14: 63, the high priest is said to given, forbidding provision. The band had a have "rent his clothes," literally, "his tunics," treasurer, and usually carried both money (John indicating that he had on more than one; and 12: 6; 13: 29) and provisions (Matt. 14: 17; 15: 34; 16: 6, 7); Mark, in his account of this commission, says, and Christ himself expressly declared later that "and not put on two coats " or tunics. Neither these directions were not applicable in their sub-,shoes. Mark (ch. 6: 9) gives the converse direction sequent ministry (Luke 22: 35, 36); observe that the "be shod with sandals." "Shoes were of more disciples were abundantly provided for by the delicate use; sandals were more ordinary and hospitality of the people (Luke 22:35). But while more for service. A shoe was df softer leather; we shall miss the meaning of these precepts if a sandal of harder." —(Lightfoot.) The whole we regard them as rules for the permanent governprohibition is aimed at luxury and delicacy of at- ment of the church, we shall also miss their tire. Nor yet staves. The proper reading is meaning if we do not gather from them for our neither a staff. According to Mark (ch. 6: s) the guidance the spirit and principles which underlie apostles were allowed each to take a staff; prob- them. They certainly involve this much, viz., ably the reading here has been changed to har- that (a), the ministry are to seek, as well as to monize the two accounts. But no traveler would save the. lost, and therefore are to go after them; think of taking an extra staff. (b), they are to give freely, and not make a mer-' According to Mark they are per- chandise of the Gospel; (c), they are to avoid all mitted to take a staff, i. e., the one ostentation in attire and luxury in food; (d), which they already possessed; ac- they are to depend on the voluntary contribucording to Matthew they were tions of the people for their sustenance, as did _~6 not to provide staves for this jour- the 0. T. priesthood to a large extent, and the hey; they were to go as they O. T. prophets altogether (Numb. 18: 20, 21; Deut. were, without any additional pro- 10: 8, 9; 18: 1, 2); and not on the acquisition of vision. For the workman is property by the church so as to render its minworthy of his meat. This as- istry independent of the people, as the Roman signs the reason for the prohibi- Catholic hierarchy do, nor on the support of the tion of special provision; they are state, as do the ministry of all established to be supported by those whom they serve. In churches; (e), their dependence is that of a the accompanying cut, from an Italian marble, a laborer who earns his bread, not that of a begRoman peasant is shown, with his stcaf; and with gar who receives it as a gratuity. But whether his scrip or wallet slung over his shoulder. the wages are paid in chance and occasional con From these provisions in verses 9 and 10 re- tributions, or in a permanent and regular stipend garding the support of the twelve in this their is a matter not determined here, nor, so far as I first missionary tour, too much has sometimes can now see, anywhere in the Scripture. been deduced respecting the support of the 11-15. These verses give further directions Christian ministry and their true method of as to the method in which the apostles are to operation. The commission was for a temporary prosecute their mission now given to them. service; the requirements were adapted to the With these directions compare those given to customs of society; the apostles were cast upon the seventy reported in Luke 10: 5-12. the hospitality of the people partly to try their 11. Who in it is worthy. For an interpreown faith, partly to try that of the people, and tation of the kind of worth signified, see Acts measure their readiness to receive the Gospel, 13: 46, 48; 17: 11. It is not moral excellence, partly because they thus conformed to the habits but a readiness to receive the Gospel message. of the ancient prophets (1 Kings 17: 9; 2 Kings 4: 8), In this sense Zaccheus, though a publican, was and so assumed an office and position with which worthy to be a host of Christ (Luke 19: 5, 9). Chrythe people were measurably familiar. It is no sostom notes that Christ requires his apostles to more just to assume that the ministry must always exercise circumspection. They are not to trust be itinerant and without a settled support, than to the hospitality of every one, but to enquire to conclude that they must not preach to the where they will be likely to find a welcome. Gentiles, and must confine their preaching to a There abide. They are not to go from house mere heralding of the coming of the kingdom of to house (compare Luke 10: 7), lest the time that heaven (verses 5-7). In subsequent directions for should be devoted to the preaching of the Gostheir later ministry, Christ gave the apostles com- pel be frittered away in receiving hospitality and mands directly opposite to certain precepts here entertainment. A comparison of this direction CH. X.] MATTHEW. 139 upon it: but if it be not worthy, let your peace returne for the land of Sodom and Gomorrha in the day of to you. judgment, than for that city. 14 And whosoever shall not receive you, nor hear i6 Behold, I send you forth as sheep in the midst of your words, when ye depart out of that house or city, wolves: be ye therefore wiseh as serpents, and harmshakef off the dust of your feet. lessi as doves. 15 Verily I say unto you, Itg shall be more tolerable 17 But bewareJ of men: for theyk will deliver you e Ps. 35: 13....f Neh. 5:13; Acts 3: 1; 18: 6....g ch. 11: 22, 24....h Rom. 16: 19; Eph. 5: 15....i Phil. 2: 15....j Phil. 3:2.... k ch. 24: 9; Mark 13: 9. with the apostolic practice subsequent to Christ's sarily rapid mission, whose object was not so much resurrection (Acts 2: 46, but see note there), affords a hint to win souls as to awaken attention and prepare of the right and the wrong kind of pastoral vis- for a future ministry. On this pointChrysostom's iting; the right kind goes for the preaching of homily is admirable; I quote a single paragraph: the Gospel, the wrong kind for mere social "For I indeed oftentimes pronounce peace to entertainment. you, and will not cease from continually speak12. And when ye come into the house ing it; and if, besides your insults, you receive salute it. Not the house that is worthy, but me not, even then I shake not off the dust; not any house which they enter. They are not to that I am disobedient to our Lord, but that I stand on ceremony and the dignity of their office vehemently burn for you. And besides I have sufand await a welcome; they are at once to offer fered nothing at all for you; I have neither come the customary salutation. The ancient Jews, like a long journey, nor with that garb and that volthe modern Mohammedans, did not salute one of untary poverty am I come, nor without shoes a different religious faith; but the apostles were and a second coat; and perhaps this is why ye not to wait until they had ascertained how they also fail of your part." would be received before proffering their bless- 15. It shall be more tolerable for the ing. For form of salutation see Luke 10: 5; and land of Sodom and Gomorrha in the day compare Numb. 6: 23-26. of judgment than for that city. Compare 13. Let your peace return to you. The chap. 11: 21-23, and Luke 10: 13-15. Observe, prayer for blessing will receive no answer if the first, that as there are degrees of guilt, so there will heart refuses to receive the blessing. Nor are be degrees of punishment in the future world the apostles to be disturbed in mind because of (Luke 12: 47, 48); and second, that the guilt of rejectsuch refusal, still less to follow their rejected ing the Gospel is marked by Christ as greater benediction with an anathema. Their peace is to than that of moral impurity of life. Neither return to them. "If your peace finds a shut in- secular nor sacred history contains a record of stead of an open door in any household, take it immorality and vice more loathsome and flagrant back to yourselves who know how to value it, than that of the cities of the plain (Gen. 18: 20; and it willtast tt the sweeter to you for having 19:4-3); but Christ pronounces a heavier woe been offered, even though rejected."-(Dr. against those that refuse the proffer of the GosBrown.) There is no peace like that which comes pel, because the refusal to accept help out of sin is from bearing insult and wrong with sweetness more fatal than any form of immorality, however and serenity. grievous. 14. And whosoever shall not receive you * * * shake off the dust of your feet. Ch. 10: 16-23. WORDS 01 WARNING. THE CHRISMark and Luke add by way of explanation "for TIAN, LIKE CHRIST, IS A SHEEP AMONG WOLVES (Isaiah Mark and Luke add by way of explanation "for 53: 7).-THE CHRISTIAN IS IN AN ENEMY'S COUNTRY a testimony against them." Compare Luke 10: 11. (vs. 11, 18). THE DANGER IN THE FIRST CENTURY WAS The Scribes taught that the dust ofl heathen FROM OPEN ATTACK, IN THE NINETEENTH IT IS FROM lands defiled those who came in contact with it; TREACHEROUS AMBUSCADE.-THE CHRISTIAN'S BEST accordingly it was a custom of the Pharisees, PREPARATION FOR THREATENED DIFFICULTY AND DANwhen they entered Judea from a heathen country, GER: THE BAPTISM OF THE HOLY SPIRIT (vs. 19, 20). to shake off the dust of the land as a testimony -A TRUE INSPIRATION IS THE PERPETUAL HERITAGE that they had no part or lot with heathenism. F GOD'S PEOPLE.-TRIBULATION IN THE WORLD; The apostles, if rejected, were to turn from the GLORY BEYOND THE WORLD (vs. 21,22; John 16: 33). — PERSECUTION IS A WIND THAT CARRIES THE SEEDS OF city or house that rejected them and hold no fur- TRUTH ON ITS WINGS (. 23). ther intercourse with it. It was to be to them as a Gentile city to a Jew. Compare Matt. 18:17; 16-23. In these verses Christ passes from the and see for illustration of this precept Acts 13: immediate and temporary mission to the future 51; 18: 6. Is the Christian minister, then, to re- work of the apostles, and warns them of the danfuse all intercourse with and all second attempts ger which their consecration to his service will to win those who reject Christ in the first presen- involve. It is certain that these warnings are not tation? No! because these are not rules for the exclusively, and it is doubtful whether they are permanent ministry, but for a specific and neces- even primarily, applicable to the immediate and 140 MATTHEW. [CH. X. up to the councils, and they will scourge' you in their kings for my sake, for a testimony against them and synagogues; the Gentiles. I8 And yem shall be brought before governors and I9 Butn when they deliver you up, take no thought 1 Acts 5: 40; 2 Cor. 11: 24....m Acts, chs. 24 and 25....n Mark 13: 11; Luke 12: 11; 21: 14,15. temporary mission laid upon them in this dis-0. T. Scripture (Gen. 3:1; Hosea 7:11); and a proverb course. It is observable that these warnings and very analogous in words, but very different in the subsequent encouragements are not found in application to that of our Lord's, is found in the the discourse to the seventy (Luke 0l: l-1). Ob- rabbinical books: "Ye shall be toward me as serve that Christ always sets before the disciples upright as the doves, but toward the Israelites the hazards and dangers of discipleship, and bids as cunning as serpents." The Christian worker them count the cost before entering on their is to combine these two contradictory qualities work. Compare Luke 14: 25-36. in his conduct toward all men. He is to be guile16. Behold I send you forth. I, who give ful like the serpent (2 Cor. 2: 16) and guileless like all power, both send and direct in what spirit and the dove (1 Pet. 2: 1, 21, 22). Of the wisdom of the by what methods you are to execute your mis- serpent, Christ's replies to the Pharisees in the sion. "In saying'Behold, I send you forth as last days of his mission afford an example (Matt. sheep,' he intimates this,'Do not therefore de- 22:15-46); the simplicity of the dove he exemplispond, for I know certainly that in this way more fled during his trial (Matt. 26: 63, 64). "These qualthan any other, ye will be invincible to all."- ities are opposed to each other; they never occur (Chrysostom.) Observe Christ's tacit claim of combined in nature, or in the natural disposition power in this declaration, which is quite incom- of man. But the spirit of Christ combines in patible with the humility which would belong to higher unity these natural antagonisms. The Jesus if he were mere man. Compare Isaiah 6: 8. serpent slips innumerable times from the hand As sheep in the midst of wolves. "Not of the pursuer [and catches its prey by guile, see to the wolves, but in the midst of wolves, in order reference above]; the dove does not settle in any to seek out those who would receive the king- unclean place, it approaches him who is gentle, dom."-(Lange.) Yet the symbol is intended to and will never do harm to the persecutor; its teach, not merely their apparent helplessness, but safety lies in flying upward." It may be added their real power, "the unresistable might of that Christian virtue often consists in holding in weakness." "For thus shall I best show forth even balance opposing qualities, either of which my might when sheep do get the better of wolves, alone or in excess becomes a vice. and receiving a thousand bites, so far from being 17. But beware of men, i. e., of all men consumed, do even work a change on them; a (verse 22), not merely of particular persecutors, but thing far greater and more marvellous than kill- of the enmity of mankind. See below. Couning them, to alter their spirit and to reform their cils. The local tribunals established in every mind; and this being only twelve, while the town. Their origin is indicated in Deut. 16: 18. whole world is filled with wolves."-( Chrysos- They consisted, according to Josephus, of seven tom.) Christ himself was as a sheep among judges; according to the rabbinical books, of wolves. See Isaiah 53: 7; and compare Psalm twenty-three. See on chap. 5: 21. Scourge 44: 22; Rom. 8: 36. There is possibly here a you in their synagogues. In every synareference to the passage in Psalms. Has the gogue there was a bench of three magistrates, church always been a sheep among wolves? Was who had authority to inflict certain punishments, not the inquisition rather a wolf among sheep? of which scourging was one. " The number of Be ye therefore shrewd as serpents and stripes could not exceed forty (Deut. 25: 3); whence simple as doves. The Greek word (dziouio;.) the Jews took care not to exceed thirty-nine (2 Cor. translated harmless, occurs also in Romans 16:19 11: 24). The convict was stripped to the waist and Phil. 2: 15, and probably signifies unmixed, and tied in a bent position to a low pillar, and simple, i. e. the opposite of a character in which the stripes, with a whip of three thongs, were many motives mingle and every act is complex, inflicted on the back between the shoulders."and the aims covered up and concealed. There (Smith's Bib. Diet., Am. Ed., Art. Punishments.) is in this aphorism of Christ's a contrast in terms This punishment is not to be confounded with which the translators have endeavored to soften, the Roman scourging to which our Lord was and which the above translation but imperfectly subjected under Pilate (matt. 27: 26), which was a renders. The serpent was among the Jews a still more dreadful infliction. For general accommon symbol of diabolical craft, while the count of synagogues, see note on Matt. 4: 23; dove was proverbial for its stupidity; it was an for evidence of direct fulfillment of this proArab proverb, There is nothing more simple than phecy, see Acts 5: 40; 22: 19; 26: 11. the dove; both conceptions are embodied in the 18. And ye shall be brought before gov CI. X.] MATTHEW. 14i how or what ye shall speak; for it shall be given you death, and the father the child: and the children shall in that same hour what ye shall speak. rise up against their parents, and cause them to be put 20 For it is not ye that speak, but the Spirit of your to death. Father which speaketh in you. 22 And ye shall be hated of all men for my name's 21 And the brother shall deliver up the brother to sake; but heo that endureth to the end shall be saved. o Dan. 12: 12, 13; Rev. 2: 11. ernors, i. e., Roman officials, e.g., Felix (Acts, an evasion. Mieental distraction never inspires moral ch. 24), Festus (Acts, ch. 25), Gallio (Acts 18is: ), Paulus courage. That this verse should ever have been (Acts 13: 7). And kings, e. g., Herod Agrippa quoted as an authority for giving instruction in (Acts, ch. 26), and Cesar, i. e., Nero (Acts 25:12). For the principles of the Gospel without previous my sake. Compare Matt. 5: 11, 12, and Acts study and thought affords one of the most amaz5: 41. For a testimony against them. ing examples of the capacity of the mind to misNeither against them, as in our version, nor interpret and misapply the truth. to them, as in some commentaries, but both 20. For it is not you that speak, etc. against and to them (2 Cor. 2: 5, 16). "It was a tes- Compare Exod. 4: 12; Jer. 1:7; Acts 4: 8. timony in the best sense to Sergius Paulus (Acts And observe in the latter case how obedience to 13: 7), but against Felix (Acts 25: 25); and this dou- Christ's precept rendered the reply of the aposble power ever belongs to the word of God as ties a witness for Jesus to the Sanhedrim. (See preached-it is a two-edged sword" (Rev.: 16; verse 13.) The Spirit of your Father. The 2:12).-(Alford.) And the Gentiles, rather the Holy Spirit, more explicitly promised in John nations. Compare Matt. 24:14, and for an illus- 15: 26, 27. This promise here given does not tration of the effect of the bringing of an apostle imply the inspiration of the Scriptures, but it before the kings, see Phil. 1: 12-18. does necessarily involve the strongest possible 19. Take no thought. Literally, be not di- assurance of a divine inspiration, i. e., of a divine vided in mind, i. e., between desire to be faithful influence acting upon and giving peculiar power to the truth and a desire to act prudently and to to the heart and mind of the disciple. The careescape threatened evil. The Greek word here ful student should combine here the note of (se1qtI)ow) is the same as that usediin Matt. 6:25; Alford and that of Chrysostom. The first obsee note there. Alford renders it, Take no anx- serves that "in the great work of God in the ions thoeight. Be not distracted, still more closely world, human individuality sinks down and vanreflects the meaning of the original. Observe ishes, and God alone, his Christ, his Spirit is the the qualification, " When they deliver you up," great worker;" the latter notes that "from and the contrary direction, contrary in words first to last part is God's work, part his disciples'. though not in spirit, given to those disciples, the Thus, to do miracles is his, but to provide grounds of whose faith were inquired into, "Be nothing is theirs. Again, to open all men's always ready to give an answer to every man houses, was of the grace from above; but to that asketh you a reason of the hope that is in require no more than was needful, was of their you, in meekness and fear " ( Pet. 3:15). "As long own self-denial. Their bestowing peace was of as the contest is among friends, he commends us the gift of God; their inquiring for the worthy to take thought; but when there is a terrible and not entering in without distinction unto all, tribunal, and frantic assemblies, and terrors on was of their own self-command. Again, to punall sides, he bestows the influence from himself, ish such as received them not, was his; but rethat they may take courage and speak out, and tiring with gentleness from them without reviling not be discouraged nor betray the righteous or insulting them, was of the apostles' meekness. cause." —(Chrysostom.) This verse is best inter- To give the Spirit and cause them not to take preted by such practical illustrations as are af- thought, was of him that sent them; but to beforded by Acts 4: 19, 20; 5: 20-32; and see espe- come like sheep and doves, and to bear all things cially Dan. 3: 16-18. How or what ye shall nobly [and to abstain from distracting thoughts], speaks i. e., they are neither to be anxious con- was of their own calmness and prudence. To be cerning the matter nor the manner of their reply. hated and not to despond, and to endure, was Compare Romans 8: 26; " for we know not what their own; to save them that endured, was of we should pray for as we ought." For it shall him who sent them." Observe, too, how the be given you in that same hour what ye promised inspiration is characterized by the very shall speak. Even irrespective of the more form of the promise, "speaketh in you." It is distinct promise of the succeeding verse, it is not a divine dictation of words to the speaker, generally safer in time of threatened danger to but a divine inspiring of his oivn natural.faculties, trust to the intuition of the hour and speak so that the Spirit speaks not to the disciple, nor boldly and simply the truth than to study an through the disciple, but in the disciple. Conanswer which by much thinking is apt to become pare 1 Pet. 1: 21. 142 MATTHEW. [CH. X. 23 But when they persecute you in this city, fleeP ye have gone over the cities of Israel, till the Son of man into another: for verily I say unto you, Ye shall not be come. p Acts 8: 1. 21. And the brother shall deliver up city, flee you into another. It has been nothe brother, etc. Natural affection is not ticed that this implies a promise that they should adequate to counteract the power of religious find another provided, that they should not be bigotry. No power for evil is greater than that without a refuge. In seeming contrast to this of a corrupted and misdirected religious zeal; direction is John 10: 11, 13; " the hireling fleeth none is more unscrupulous and cruel. because he is an hireling and careth not for the 22. Hated of all. For the reason why, see sheep." Wordsworth suggests the true reconJohn 15:18, 19. For the Christian's answer to ciliation: "If a person has a flock committed to the world's hate, see Matt. 5: 44. This verse, his care which will be scattered or torn by wolves compared with such injunctions as Matt. 5: 16, if he flies, then he must not fly." Christ himself affords a striking illustration of the seeming exemplified on more than one occasion the meancontradictions of which the Bible is full; but not ing of the direction flee (Luke 4: 28-30; John 8: 59; 10: fuller than life itself. Christian character com- 39). Through obedience to it persecution became mends itself to the consciences of men, but is in the apostolic era an instrument for the spread hated because it crosses their self-interest, and of the Gospel (Acts 8: 1; 11:19). The same princirebukes, by its very purity, their sin. See for pie in the later history of the church has wrought illustrations of good works that led men both to in the same way; e. g., the flight of the Puriglorify God and to hate his disciples Acts 4:13, tans from the persecutions of the Stuarts, and of 18; 5: 28, 40. Chrysostom remarks on the com- the Huguenots from persecutions in France, led bination of dangers of which Christ warned his to the religious foundation which was imparted disciples; the courts of justice, kings, governors, to the American colonies. Directly contrary to synagogues of Jews, nations of Gentiles, rulers, the spirit of this precept was the spirit of Chrisruled, their own kinsfolk, and finally the whole tians in the early church. The passion for marcombined enmity of mankind. The spiritual tyrdom became so great that men accused thempower of Christ is exemplified in the fact that he selves to receive the martyr's crown, or openly could describe such dangers, and yet inspire the disturbed heathen worship for the same purpose; twelve with courage to go forth undaunted to and this singular fanaticism had finally to be remeet them. Chrysostom's practical application pressed by the admonitions of the clergy, and to our own times is also worth quoting and worth even by a canon which refused the title of marpondering, "What then must we deserve, having tyrdom to those who sought it by publicly desuch high patterns, and in peace giving way to stroying idols. True Christian principle is quite effeminacy and remissness? With none to make compatible with true Christian prudence. war we are slain; we faint when no man pursues; For verily I say unto you. A common in peace we are required to be saved, and even introduction to a peculiarly solemn affirmation. for this we are not sufficient." See note on Matt. 5:15. Ye shall not have But he that endureth to the end shall gone over. Literally, Yeshallnotcomplete. But be saved. Some of the commentators, among it is hardly possible to give to this the sense which others Alford, Schaff and Owen, see in this Alford gives: ye shall not have preached the promise a primary reference to the destruction of Gospel effectually. The meaning afforded by our Jerusalem, the end being, in their view, the over- English version is much the more natural. Dr. throw of the holy city, and the being saved the de- Owen paraphrases it, Shall not have finished liverance referred to in Matt. 24: 15-18. There passing through the cities to preach the Gospel. appears to me to be nothing either in the context Till the Son of man be come. The or in the parallel passages where this aphorism phrase, Son of man, is used in the 0. T. some\occurs, to warrant this view. The promise is times to designate the descendants of Adam (Job simply the general one; he who endures perse- 25: 6; Psalm 144: 3; 146: 3; Isaiah 51: 12; 56: 2) and in Ezecution until its completion, and so by implication kiel that prophet is addressed by this appellation until it has completed in the soul its work about eighty times. In Daniel (: 13) it is applied of purification (Rom. 5: 3-5; James 1: 3, 4), shall be prophetically to the Messiah, and in this sense saved, i. e. ransomed and presented perfect be- alone is it used in the N. T. In the Evangelists fore the throne of grace. So Dr. Alexander in- the writers themselves never use it of Christ, terprets it. See for parallels Matt. 24: 13; 13: but he uses it in describing himself, especially 21; Ephes. 6:13; Hebrews 3: 6; 10: 23, 38, 39; when speaking of himself as the Messiah (Matt. Rev. 2:10, 17, 26.:6; 11:19; 12:8; 13:41; 17:9,22; 24:27-30, etc.). It is 23. But when they persecute you in this also used elsewhere by third persons, but always CH. X.] MATTHEW. 143 24 The discipleq is not above his master, nor the ser- 25 It is enough for the disciple that he be as his masvant above his lord. ter, and the servant as his lord. If theyr have called q Luke 6: 40; John 13: 16; 15: 20....r John 8; 48. in speaking of him in his exaltation and manifest- not fully come until his crucifixion and his resured glory (Acts 7: 56; Rev. 1: 13; 14:14). And the corn- rection, which not only disclosed his Messianic ing of the Son of man, wherever used iL the N. T., character (Matt. 27: 54; Rom. 1: 4) but also completed prophetically signifies the disclosure of Jesus as his Messianic mission (Luke 24: 26; John 152: 31, 34; Acts the Messiah (Matt. 24: 2, 37, 39; 25: 31; Mark 8: 38; Luke 17; 3). (b) Not until then did or could he fulfill 17 24), but not always his final coming to judge the promise of his second and spiritual coming the world (Matt. 16: 28). It is evident that in this to abide in the hearts of his disciples (John 14: 1s, promise Christ cannot refer directly to his final 19,21-23). That promise was fulfilled at the day coming in judgment, because he did not know of Pentecost by the descent of the Holy Spirit; when that event would take place (Mark 13:32). for the clearly marked distinction between the This much is clear; but in the light of these facts three persons of the Godhead belongs to a later the interpretation of this prophecy, Ye shall not epoch in theology, and Christ himself speaks of have gone over the cities of Israel till the Son of the coming of the Spirit and his own coming as man be come, must be confessed to be difficult. all one (compare John 14: 16, 17 with verses 18-23), and the The principal explanations are the following: 1. apostles speak of the indwelling of the Spirit Before they had fufilled their task Christ himself, and of Christ as one (compare Acts 4: 8 with verse 13, and following them, would overtake them and be Gal. 5: 6, 24 with verses 16 and 25, and see Rom. 8: 1). (C) It is ready to give them future directions. So Chry- after the disclosure of Christ as the Messiah by sostom, Lange, and apparently Alexander. But his resurrection and his second and spiritual this does not agree with the universal usage by coming, that the apostles begin to preach that Matthew of the phrase "coming of the Son of Jesus is the Christ, that is, to declare that the man," nor with the facts in the case, for Christ Son of man, a Messiah, has come; this forms the did not overtake the apostles, but they returned burden of their first preaching subsequent to the to him (Mark 6; 30; Luke 9: 10). 2. Before the work of ascension (Acts 2; 36; 3: 18; 4: 10-12; 8: 5, and note 9: 22; effectually preaching the Gospel to the Jews, i. e. 10: 42), and the revelation made to them by the before the Jews were all converted, Christ would Holy Spirit of Jesus as the Messiah is recognized come in power and glory to judge the world. by them as a fulfillment of the prophecies of the But he does not say before all missionary work O. T., respecting the Messiah's coming (Acts2: is done, but before their work is done. The plain 16-21; 3: 19). (d) Finally it was not until after this meaning of the promise is that it is to be fulfilled spiritual coming of Christ, subsequent to his reduring their life-time. 3. Before their mission surrection and ascension, that the disciples made was ended the destruction of Jerusalem should an end of preaching the Gospel to the cities of take place, i. e. Christ should in his power by his Judea and began to preach to the Gentiles. This providence come to judge the Jewish nation. promise, then, may be paraphrased thus: Go This is the common view of most commentators, on; fear not; before your mission to the Jews e. g. Alford, Brown, Bloomfield, Barnes, Owen (verse 5) is completed, the Messiah will be revealed &c. It appears to me to be untenable. In no and the Messiah's kingdom established: and this proper sense did the Son of man come in the de- promise was fulfilled by Christ's passion, resurstruction of Jerusalem. It may be conceded rection, ascension and subsequent spiritual comthat this national judgment was itself a pro- ing on the day of Pentecost, though in a manner phetic symbol of the final judgment when the very different from that which the disciples had Son of man shall come in power and glory; but anticipated. the promise here made to the apostles of his personal coming to aid them in their mission, is Ch. 10: 24-42. CHRISTIAN ENCOURAGEMENTS. not fulfilled by an event which is not the coining CHRIST'S EXAMPLE THE CHRISTIAN'S INSPIRATION IN of the Son of man at all, but only a prophecy and SUFFERING AS IN ACTION (VS. 24, 25).-INJUSTICE SUFsymbol of that coming. 4. Before their preaching FERED HERE WILL BE SET RIGHT BY GOD'S JUSTICE to the Jewish nation should be completed, Jesus HEREAFTER (v. 26).-FEAR OF GOD CASTS OUT FEAR should be revealed as the Son of man, i. e. as the OF MAN (v. 28)-GoD CARES FOR HIS LEAST DISCIPLES. Messiah, a promise which was fulfilled by his GOD' GREATNESS IN LITTLE THINGS (vs. 29-31). EARTHLY DISREPUTE THE ROAD TO HEAVENLY HONOR crucifixion, resurrection, and second spiritual EARTHLY DISREPUTE THE ROAD TO HEAVENLY HONO3 todeli,hert fhsdsils (vs. 32, 33).-FOREWARNED IS FOREARMED (VS. 34, 35). coming to dwell in the hearts of his disciples. -LOE EASILY CARRIES ALL CROSSES (vs. 37, 38).-SELF This is apparently the view of Lightfoot and SACRIFICE IS THE HIGHEST SELF-SERVICE v. 39) -THE Calvin. It appears to me to be the true one for CHRISTIAN'S MISSION IS CHRIST'S MISSION (John 17: 18), the following reasons: (a) The Son of man did AND THE CHRISTIAN STANDS IN CHRIST'S STEAD (v. 40). 144 MATTHEW[.. X. the master of the house Beelzebub, how much more light: and what ye hear in the ear, that preach ye shall they call them of his household? upon the housetops. 26 Fear them not therefore: fors there is nothing 28 And feart not them which kill the body, but are covered, that shall not be revealed; and hid, that shall not able to kill the soul: but rather fear him which is not be known. able to destroy both soul and body in hell. 27 What I tell you in darkness, that speak ye in 29 Are not two sparrows sold for a farthing? and Mark 4: 22; Luke 12: 2, 3; 1 Cor. 4: 5....t Isa. 8: 12, 13; 51: 7, 12; 1 Pet. 3: 14. THE ALL-SEEING SEES, AND THE ALL-LOVING REWARDS shall be manifested who is our life, then shall we THE LEAST SERVICE (vs. 41, 82). alsb with him be manifested in glory " (Col. 3:4; see note there). For the effect which this truth Verses 24-42 consist of aphorisms whose gen- should have on those suffering from slander, see eral purpose appears to be to encourage the dis- 1 Pet. 2: 23; 4: 19. The connection with the ciples in view of the warnings already given. preceding verse Chrysostom thus gives: "For They are more general than those warnings, and why do ye grieve at their calling you sorcerers are applicable to all Christians and in all ages of and deceivers? But wait a little, and all men the world. Several of them are repeated else- will address you as saviours and benefactors of where; and there is a close parallelism between the world-yea, for time [still more the disclothis portion of the discourse and one reported in sures of the fast judgment] discovers all things Luke 12: 1-12. It is possible that Matthew may that are concealed; it will both refute their false have collected here utterances really delivered accusations and make manifest your virtue." at other times in Christ's ministry; it is more 27. What ye hear in the ear. According probable that Christ repeated the same proverbs to Lightfoot, the Jewish rabbis who explained on different occasions. The connection in this the law in the schools in Hebrew, whispered their part of the discourse is not so marked as in the explanations to the ear of the interpreters, who preceding portions. It is indicated in the notes then repeated them aloud to the scholars. There below. is, perhaps, a reference to this custom here. 24, 25. The scholar is not above his Preach ye upon the housetops. The Jewteacher, nor the slave above his lord. ish housetop was flat. The ministers of the -; * If the head of the house they ancient synagogue on Sabbath eve sounded six have called Beelzebul, how much more times a trumpet to announce the coming in of the members of his household. The three the Sabbath. The Turkish crier calls to prayers relations in which Christ stands to his people here from the housetop. Local governors in country mentioned, are elsewhere brought out in Script- districts cause their proclamations to be anure. He is teacher, and they learners (Matt. 5: 1; nounced in the same way, generally in the even28: 7, 8; Luke 6: 20); he is lord or owner, they serv- ing on the return of the people from their labors. ants (Luke 12; 35-48; John 13: 13; Romn. 1: 1; 2 Pet. 1: 1; The metaphor here is borrowed from, and illusJudel); he is head of the household, theyits mem- trated by, these uses of the housetop. Of bers (Matt. 24: 45; 26: 26-29; Luke 24; 30). Compare for Christ's whispering in the ear, see illustrations the significance of the last metaphor, Hebrews in Matt. 13: 11, 18, 36; 16: 20; of the disciples 3:6 with Ephes. 3: 14, 15, in one of which preaching on the housetop, see illustrations in Christ, in the other the Father, is described as Acts 2: 6-11, etc. Christ speaks in darkness head of the family. Observe how each of these parables which the people do not understand, metaphors interprets the other; as teacher, but which are subsequently interpreted to his Christ is lord, and speaks with authority (Matt. disciples and thus to all mankind (Matt. 13: 11, 18, 36). 7: 29); as lord, he is over friends, not slaves, and He spoke in the ear, chapters 14, 15, 16 and 17 of rules by love, not law (John 15: 15); observe, too, John, which the evangelist has repeated by his how Christ's claim of supremacy depends, not on Gospel in the light. He still, by the inspiration isolated passages, but is woven into the texture of his Spirit, speaks in the ear experience which of all his teachings. Beelzebul, not Beelzebub. his followers are to interpret publicly by life and There is no account of Christ being called Beel- words (1 Cor. 2: 7-13). zebub, but the Pharisees referred his miracles to 28. And fear not them which kill the the power of Beelzebul, i. e., of Satan (Matt. 9: 34; body w * * rather fear him who is able 12:24; John8:48). See notes on Matt. 12: 24. to destroy both soul and body. Observe 26. Fear them not therefore; for there the double contrast, (1) between men whose is nothing covered-with slander, that shall power extends only to the body, and God, whose not be uncovered-at the judgment day (Eccle. power endangers both soul and body; (2) between 12:14), and hid,of the true glory of Christian man, who can only kill the body, beyond which truth and Christian character (Col. 3: 3; 1 John 3: 2), comes the resurrection and the new life, and that shall not be known. "When Christ God, who can utterly destroy (Gr. anrtdRviuc) both CH. X.] MATTHEW. 145 one of them shall not fall on the ground without your himv will I confess also before my Father which is in Father. heaven. 30 Butu the very hairs of your head are all numbered. 33 But whosoeverw shall deny me before men, him 3i Fear ye not therefore; ye are of more value than will I also deny before my Father which is in heaven. many sparrows. 34 Think not that I am come to send peace on earth: 32 Whosoever therefore shall confess me before men, Ix came not to send peace, but a sword. u Acts 27: 34....v Rev. 3: 5....w 2 Tim. 2: 12....x Luke 12: 49, g3. soul and body. As in several other passages of larks. It is to this snaring and sale of the sparScripture, there is an implication here that the row our Lord alludes here. Without your punishment of the wicked is a true destruction, Father. Observe he does not say their Father not a living in suffering. But it is only an impli- nor our Father, but your Father, i. e., without cation, and there are other passages which cer- his knowledge and his permission (Luke 12: 6). tainly appear to teach otherwise. For a con- This verse certainly forbids the construction put sideration of the whole question, see note on by Stier upon the preceding one, that it is the Matt. 13: 50. I assume that Him whom we are devil who can destroy both soul and body. Not to fear is God, as do most commentators, not even the sparrow can fall to the ground by the Satan, as do Stier and some others; for (a) It is power of the devil without permission of God. not true that Satan can destroy either body or Observe that nature as strikingly illustrates soul; he has no power except such as God per- God's greatness in little as in great things, a mits him to exercise (Job 1: 12; compare James 4: 12); truth of which the microscope affords abundant he is himself shut up in hell (Matt. 25: 41; Rev. 20: 10), illustration. "does not destroy soul and body in hell, but 30. But the very hairs of your head. before that time, and for the purpose of having A metaphorical expression to signify the minutethem consigned to hell."-(Lange.) (b) The fear ness of God's care. Compare 1 Sam. 14: 45; of Satan is but a sorry protection against the fear Luke 21: 13; Acts 27: 34. The lesson inculof man, but "The fear of the Lord is the beginning cated is not only that God cares for us despite of wisdom" (Prov..:10). (c) The context of the our insignificance, but also that he cares for us discourse calls for this interpretation. We are in respects that seem the most insignificant. both to fear and to trust the All-powerful. See 31. Of more value. Compare Matt. 6: 26, next verses, and note. This is God's answer to David's quesIn hell. Gehenna. See note on Matt. 5: 22. tion: "What is man that thou art mindful of Dr. Owen concludes that Christ does not here him, and the son of man that thou visitest him?" speak of annihilation, "for the destruction spo- (Psalm 8:4.) Observe, that nature inspires both ken of takes place in Gehenna." But since the question and answer: the stars the question, the fires of Gehenna did in fact utterly consume the birds the answer. corpses of the criminals cast upon them, his de- 32, 33. Every one therefore who shall duction is hardly warranted. On the other hand, confess in me. Observe the phraseology of the the metaphor does not necessarily imply anni- original of which the above is a literal translation. hilation. That question of the true punishment The promise is to every one (tag) who confessed of the lost must be determined by the teachings in Christ (Ev euo). It is not a mere public profesof other passages, or at least by a comparison of sion before the church which is meant, for it this with other passages. must be "before men," i.e., as interpreted by 29. Are not two sparrows sold for a verses 17 and 18, councils, synagogues, governfarthing? The farthing (Gr. caaooQlo) is a ors, kings, in time of peril, when confession costs Roman coin which was equal to about a cent and something; nor is it even every public profession a half in value. The word occurs in the N. T. before men which is meant, but a confession in only here and in the analogous passage in Luke Christ, i. e., such a confession as has its root in 12:6. The sparrow is a general term for a large Christ, and shows a living union with him. Such variety of birds, of which there are known to be a confession in Christ the apostles witnessed beabove one hundred different species. The cor- fore the Sanhedrim (Acts4:13), and such Christ responding Hebrew term is generally rendered himself witnessed in God before Pontius Pilate bird or fowl. It is in the 0. T. a symbol of (i Tim. 6:13; compare John 18: 37; 19: 8,11,12). Christ also weakness (Psalm 1i: ). The various species of confesses in us; that is, not only acknowledges.sparrow are very numerous in Palestine. They us his disciples, but shows himself in us and us are snared in great numbers and sold for food. to be in him (John 17: Sl, 24). "The context shows The markets of Jerusalem and Joppa are said to plainly that it is a practical, consistent confession he attended at the present day by many fowlers which is meant, and also a practical and enduring who offer for sale long strings of little birds of denial." The Lord will not confess the confessing various species, chiefly sparrows, wag-tails and Judas, nor deny the denying Peter."-(Alford.) 146 MATTHEW. [Cl. X. 35 For I am come to set a man at variancey against 38 And he that taketh not his cross, and followeth his father, and the daughter against her mother, and after me, is not worthy of me. the daughter in law against her mother in law. 39 Heb that findeth his life, shall lose it: and he 36 Andz a man's foes shall be they of his own house- that loseth his life for my sake, shall find it. hold. 40 Hec that receiveth you, receiveth me; and he 37 Hea that loveth father or mother more than me, is that receiveth me, receiveth him that sent me. not worthy of me: and he that loveth son or daughter 41 Hed that receiveth a prophet in the name of a anore than me, is not worthy of me. prophet, shall receive a prophet's reward; and he that y Micah 7: 5, 6....z Ps. 41.9....a Luke 14: 26....b cll. 16: 25....c ch. 18: 5; 25: 40, 45; John 12: 44....d 1 Kings 17: 10: Ieb. 6: 10. Observe how Christ here ranks himself with God disciple who learns like Christ to sacrifice all for in judging not with man in being the object of God. " Stier well remarks, that under the words judgment.'worthy of me,' there lies an exceeding great 34. Think not I am come to sow peace reward which counterbalances all the seeming on the earth. The metaphor is that of a hus- asperity of this saying." —(Aford.) bandman sowing seed; Christ's seed is a sword. 38. He that taketh not his cross. The Yet in the 0. T. Christ is called a prince of peace Roman custom obliged the crucified to carry (Isaiah 9: 6); his birth is announced by the angels their own cross to the place of punishment. To as a precursor of peace (Luke 2:14; compare 1: 19); he this custom reference is here made. The meanbestows peace upon his disciples in his parting ing of the symbol is, whoever is not willing freely benediction (John 14: 27); he declares that the to deny himself, even unto death, and that the peace-makers shall bear his own title and be most painful and shameful, is not worthy of me. called the sons of God (Matt. 5: 9); and the peace It is, of course, a prophetic reference to Christ's of God is declared by the apostle to be among own death, a prophecy which, at the time, the the fruits of the spirit (Gal. 5: 22). We are not to disciples could have only imperfectly understood reconcile these passages by saying, with De (John 12:16). Observe that it is not only cross-bearWette, that divisions were not the purpose, but ing but cross-taking that is required of the discionly the inevitable result of Christ's coming, for ple; not merely submission to burdens which "'with God results are all purposes."-(Alford.) God's providence lays upon them, but a volunChrist comes to declare war against the devil tary assuming of burdens, even the burden of:and all his works (Ephes. 6:11, 12; 1 Tim. 6:12), and to death, for the sake of Christ and humanity. In bring peace only with victory. The first coming slightly different forms this aphorism repeatedly of Christ always brings war, whether to the indi- appears in Christ's teaching (iatt. 16 * 24; Mark 10: 21; vidual soul or to the community. War is the Luke 9:23). Paul, by his use of the metaphor in stalk, peace the ripened grain. Romans 7: 23 Galatians (2 20; 5: 24; 6: 14), gives a partial interdepicts the sword, 7: 25 and ch. 8, the peace. pretation to it. We take up our cross when we Compare Matt. 13: 33, and note. mortify the deeds of the flesh for the sake of the 35. For I am come, etc. This verse is Spirit (Col. 3:5), or when we gladly suffer the loss substantially quoted from Micah 7: 6; it is illus- of all things that we may be found in Christ (Phil. trated by John 7: 1-5. 3: 8-10), or share his sufferings and self-sacrifices 36. A man's foes shall be they of his that we may minister to his suffering ones (Matt. own household. This declaration finds abun- 25:35, 36). dant illustration in the history of religious perse- 39. He that finieth his life shall lose it. cutions; not less in daily life. Husbands, wives, Repeated in Matt. 16: 25; Luke 17: 33; John parents, children are helps, but also often in- 12: 25. Not merely, he that finds the life of this drances; the same one is sometimes a spiritual world shall lose eternal life in the world to come, friend, sometimes a spiritual foe. Christ found though this is implied in John, nor he that finds foes in his warmest friends, Matt. 16: 22, 23. the lower earthly life shall lose the higher and 37. He that loveth father, etc. * * * t spiritual life. The significance of the saying more than me. Compare with this the paral- does not depend upon any such play on the lel passage, Luke 14: 26. Observe that the test word life. The aphorism goes deeper. All sedfof love according to Christ is not emotional ex- seeking is self-losing. Even in spiritual things, he perience, but obedience (John14:21); hence this who is perpetually studying how to secure joy declaration is substantially embodied in Matt. and peace for himself loses it. A certain measure 5: 24. No man can serve two masters. For illus- of self-forgetfulness is the condition of the hightration of loving Christ more than father or est success even in Christian grace. Observe mother, see Matt. 4: 21, 22. For parallel and that finding implies seeking; so that this proverb illustrative teachings, John 21: 15; 2 Cor. 5: 14, is not at all, He that gains this life loses the next, 15; Phil. 3: 7-9. Is not worthy of me, i. e. but, He that makes his own life the chief object to be called my disciples. Compare Ephes. 4:1; of his endeavor and seems to succeed, really fails. Col. 1: 10; 1 Thes. 2:12. For he only is Christ's 40. He that receiveth you receiveth me. CH. X.] MATTHEW. 147 receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward. CHAPTER XI. 42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name AND it came to pass, when Jesus had made an end of a disciple, verily I say unto you, he shall in no wise of commanding his twelve disciples, he departed lose his reward. thence, to teach and to preach in their cities. The primary reference is to the twelve apostles teacher and the well-known righteous man. It in their commission; the receiving is that referred is explained'by Matt. 25: 40. Dr. Brown notices to in verses 13, 14, receiving to the house with here "a descending climax-' the prophet,''a hospitality (compare Hebrews 3: 2). Underneath this righteous man,''a little one,' signifying that is a deeper meaning of wider application. He however low we come down in our service to who receives the servant of Christ and his mes- those that are Christ's, all that is done for his sage in his heart, receives Christ; he who opens sake, and that bears the stamp of love to his his heart to Christlike influence from men, opens blessed name, shall be divinely appreciated and it, even though unconsciously, to Christ. Com- owned and rewarded." Chrysostom, on the pare 2 Cor. 5: 20. other hand, notices the climax in the entire pas41. In the name of a prophet, i. e., as a sage, the connection of which he thus indicates: prophet, because he is a prophet. The word "Seest thou what mighty persuasions he used, prophet in N. T. usage signifies not necessarily a and how he opened to them the houses of the foreteller of events, but an inspired teacher of whole world? Yea, he signified that men are God. See illustrations of this truth in 2 Kings, their debtors, first by saying, The workman is ch. 4. The joys of Christ's kingdom are awarded worthy of his hire; secondly, by sending them according to the spiritual aspirations, not ac- forth bearing nothing; thirdly, by giving them cording to the intellectual abilities and actual up to wars and fightings in behalf of them that achievements in work. If one, however humble receive them; fourthly, by committing to them his station, shows himself in his spiritual sympa- miracles also; fifthly, in that he did by their lips thy one with the prophets, he shall receive the introduce peace, the cause of all blessings, into prophet's place; if, however imperfect his char- the houses of such as receive them; sixthly, by acter, he approves himself the friend of right- threatening things more grievous than Sodom to eousness, he shall receive the reward of right- such as receive them not; seventhly, by signifyeousness. Observe that that reward is a perfect ing that as many as welcome them are receiving character (Col. 1: 22); so that the promise is in- both himself and the Father; eighthly, by promvolved in Matt. 5: 6. ising both a prophet's and a righteous man's 42. Whosoever shall give * *- a cup reward; ninthly, by undertaking that the recomof cold water. "This he saith lest any one pense shall be great even for a cup of cold should allege poverty."-(Chrysostom.) It is water." never, even in our intercourse with each other, the largeness of the gift, but always the spirit which Ch. 11: 1. When Jesus had made an inspires the giver, which determines its value. end, i. e., for the time, had finished this special It is not the service we render to Christ's cause discourse. He departed thence. The localor church, but the will to render it which Christ ity is not fixed. The address was delivered looks at. Compare Luke 21:1-4. In the name during a journey in Galilee (Matt. 9:35). To of a disciple, i. e., "because ye belong to preach in their cities. They preached in Christ" (Mark9:41). To one of these little the towns or villages (Luke 9: ), that men should ones; not, as De Wette, to the despised and repent (Mark 6:12), basing their preaching on the meanly esteemed for Christ's sake; nor neces- announcement that the kingdom of Heaven was sarily, as Alford, to children that may have been at hand (Matt. 10:7). Their preaching thus corpresent; but to one insignificant and unknown -esponded to that of John the Baptist and the in Christ's kingdom in contrast with the inspired earlier ministry of Jesus (Matt. 3:2; 4: 17). THE TWELVE APOSTLES: THEIR LIVES AND CHARACTERS. For the convenience of the student, I embody his father Jonas and his brother Andrew carried here very brief references to the Scriptural in- on the trade of a fisherman on the Sea of Galilee formation concerning the twelve apostles, and (Luke 5: 3; John 21: 3); was married, and his mothershall refer to this note in other parts of the com- in-law lived with him (Mark 1: 29, 30); was origimentary when their names occur. nally, with his brother Andrew, a disciple of SIMON PETER (rock). His original name was John the Baptist; joined Jesus temporarily at Simon or Simeon (Acts 15:14); he was born at the ford of Bethabara (John 1: 40,41), where he reBethsaida on the Sea of Galilee (John 1: 44); with ceived his new name of Peter (verse 42); he ro 148 MATTHEW. [CI. X. sumed his fishing, and was a second time called refer in John 21:18. The personal friendship to follow Christ, which he did, with Andrew his between himself and John, illustrated by many brother, and with James and John (Luke 5: 8-11). incidents (Luke 5:1-11; John 13: 23, 24: 18: 15, 16; 21:7; The healing of his mother-in-law followed almost Acts 3: 1; 4:13), is one of the most touching and immediately (Mark 1: 29-31; Luke 4:38,39). The sub- tender of the minor episodes in Gospel history, sequent incidents in his life indicate a warm, all the more so from the incidental indication of affectionate, impulsive but unstable character. the contrasts in their characters (John 20: 3-9; 21: 7). He starts to walk to Jesus on the wave, but loses ANDREW (manly); A son of Jonas and brother courage almost as soon as his feet touch the of Peter. He brought the latter to Christ (Joln water (Matt. 14: 28-30); impetuously refuses to let 1: 40-42), and with him was subsequently called by Christ wash his feet, and as impetuously offers Christ to become a disciple, and later an apostle his head and his hands (John 13: 6,, 9); draws his (Matt. 4: 21; Luke 6:14). The only other incidents sword to fight single-handed the Roman soldiers, respecting him recorded in the Gospels are those yet turns and flees with the others when Christ narrated in Mark 13: 3, John 6: 8, and 12: 22, and surrenders to the band (John 18: 10; Matt. 26: 56); fol- these give little or no information respecting his' lows Christ into the palace, but there denies with character. After the resurrection of our Lord, vehemence and oaths that he is a disciple (Matt. he appears only in the list of apostles in Acts 26: 69-75; John 18:15, 17, 25-27); is one of the first to 1:13. Tradition reports him to have preached the baptize the Gentiles, then refuses to fraternize Gospel in Scythia, Greece, and Asia Minor, and to with them from fear of opposition in the church have been crucified upon a cross in the form of a X, (Acts 10: 47, 48; Gal. 2:11-13; but compare Acts 15: 7, etc.) Af- which is called, accordingly, St. Andrew's cross. ter the resurrection and ascension of our Lord, JAMES (same as Jacob, i. e., Szipplanter). He Peter appears to have taken a leading position in was a son of Zebedee; his mother's name was the church, but as an orator rather than as an Salome (compare Matt. 27: 56 with Mark 15: 40). He probaorganizer or ecclesiastical leader (Acts 1: 15; 2:14-41; bly resided at Bethsaida; joined Jesus with his 4:8). He traveled about in missionary work, brother John at the Sea of Galilee (Matt. 4: 21); is taking his wife with him (1 Cor. 9: 5), ministering never mentioned in the Gospels except in conto the Gentiles, and probably traveling as far nection with his brother John; was martyred east as Babylon (1 pet. 5:13). If he ever visited under Herod Agrippa, A. D. 44 (Acts 12: 2). There Rome, which is uncertain, it was not until the is reason to believe that he and his brother John later years of his life, and after the founding of were own cousins of our Lord. This opinion the Christian church. According to tradition, rests on the account given by Matthew, Mark he was crucified under Nero, with his head down- and John, of the women at the crucifixion. The: ward, and to this event our Lord is thought to describe these women as follows: Matt. 27: 56........... Mary Magdalene. Mary, mother of other of ZebeJames and Joses. dee's children. Mark 15: 40............ Mary, mother of Salome. James the less. John 19: 5. Mary, mother of Mary, wife of Sister of Jesus' Jo- n ni y.^5J. Jesus. Cleophas. mother. It is evident, from a comparison of these ac- own cousin to James and John. See note on counts, that Salome and the mother of Zebedee's Matthew 13: 55. children are the same; that is, that Salome was JOHN (grace of the Lord). He was a brother of the mother of James and John. It is a question James, and of course is not to be confounded whether the sister of Jesus' mother mentioned with John the Baptist. Several references in by John is to be identified with Salome or with the N. T. indicate that his family was one of some Mary, wife of Cleophas; whether, that is, John wealth and social position (Mark 1: 20; Luke 8: 3; 23: 55, mentions two or three persons in addition to comp. with Mark 16: 1; John 19: 27). He appears to have Mary, the mother of Jesus. If Mary, wife of accompanied our Lord in his first ministry in JuCleophas, were the sister of Jesus' mother, there dea, and he is the only one of the Evangelists who would have been two sisters of the same name, gives any account of that ministry. He is menMary, which is not impossible, as Jewish records tioned frequently in connection with Peter and show, but is improbable. On the whole, I think James as especially intimate with Jesus (Matt. 17 1; the better opinion to be that which identifies the Mark 5: 37; John 13: 23); and of those three, he appears sister of Jesus' mother with Salome, the mother to have been the one most beloved of our Lord of Zebedee's children, in which case Jesus was (John 13:23;19: 26; 20: 2; 21:7, 20, 24). Of his personal CH. X.] MATTHEW. 149 history subsequent to the crucifixion little is There are but four incidents in his life recorded known. He went into Asia, exercised a pastoral in the N. T. (John 11: 16; 14 5; 20: 24-29; 21: 2). These supervision over the Asiatic churches, was ban- indicate that he possessed an affectionate spirit ished to Patmos, and probably died in extreme old but a skeptical mind. The earnestness and fidelage a natural death. Of his personal character ity of his love was unaccompanied by a faith and much has been written, yet it is certain he has been hope at all comparable to it (John 11: 16); he could greatly misunderstood. He was naturally im- not understand the "rmansions" which Cllrsst, petuous and ambitious (Matt. 20: 20, 21; Mark 3: 17; 10: after his death, would prepare for his followers 35-37; Luke 9:54), and of all the apostles, he appears (John 14: 5); he refused to believe in his Lord's to have been the most courageous; he alone of resurrection without tangible evidence (John LO: the Evangelists, apparently, accompanied Jesus 24-29). Of his history subsequent to the ascension in his earlier Judean ministry, since he is the of Christ, nothing is known with any certainty; only one who gives any account of it; and he the Syrian Christians, however, claim him as the alone clung to him and followed him during the founder of their church. trial in the court of Caiaphas and before Pilate's MATTHEW (probably, gift). He is also called judgment-seat; this is evidenced by his narrative, Levi (Luke 5: 27-29; and see note on Matt. 9: 9). He was a which is unmistakably that of an eye-witness. publican, i. e. tax-gatherer and the son of Alph-eHis gentleness, patience, love, and spiritual ap- us (Mark 2:14); but whether of the same Alphueus prehension of Christ's interior teaching, seem mentioned in this history as the father of James to have been the effect of Christ's personal influ- the less is uncertain; most scholars think not. ence upon him. He was the beloved disciple, The name Alphaeus is a common one in Jewish because of all the disciples he was the most records, and if Matthew were a brother of James, docile and most ready to yield to and receive the two would probably have been mentioned toChrist's teaching and influence. See further on gether, as are Simon Peter and his brother Anhis character, Introduction to Gospel of John. drew and James and his brother John. Of his We have, in the N. T., four books from his pen: life, subsequent to his call, the N. T. gives no one Gospel and three Epistles. information, except that his Gospel indicates PHILIP (warlike). He was a native of Beth- that he accompanied Christ to the last. No resaida; brought Nathanael, who was probably the liance can be placed on the traditions respecting same as Bartholomew, to Jesus; and is generally his later history. mentioned in connection with Bartholomew. JAMES, THE SON OF ALPHAEUS. His father's The only direct reference to him in the Gospels, name is given by John as Cleophas or Cleopas, a difexcept the mere mention of his name here and ferent form of the same word; his mother's name in other lists of the twelve, are in John 1: 43-45; was Mary (Mark 15: 40), assuming, as I do from rea12: 21, 22; 14: 8, 9. Of his life and labors sons which will appear elsewhere (see note on Brethren nothing else is known; and the traditions re- of our Lord on Matt. 13:50), that there are three persons specting him are conflicting. He is not to be of the name of James mentioned in the N. T., confounded with Philip, the deacon, mentioned James the brother of John, James the son of in Acts 6: 5; 8: 5-12, 26-40; 21: 8, 9. Alphmeus, and James the Lord's brother, and BARTHOLOMEW (son of Tholmai). It is gene- that the latter was the author of the Epistle Genrally thought by Biblical scholars that this apos- eral of James, nothing more is known concerning tle is identical with Nathanael. John alone men- this James, who is generally in Biblical literature tions Nathanael (John 1: 45-49; 21: 2), whom Philip distinguished from James the brother of John brought to Jesus; Matthew, Mark, and Luke do by being entitled James the less. not mention him, but give the name of Bartholo- LEBBaUS (the meaning is uncertain). In mew in connection with Philip. This fact, Mark 3:18 he is called Thaddaeus, and it is probcoupled with their otherwise singular omission able that the addition here of the words, "whose of the name of Nathanael, and with the fact that surname was Thaddneus," has been added by Bartholomew is not properly a name at all, but a some copyist to harmonize the two accounts. In descriptive title, meaning son of Tholmai, have the lists given in Luke 6:14, etc., and Acts 1: 13, led to the hypothesis which identifies the two. neither Lebbneus nor Thaddaus appears, but in It is, however, but an hypothesis, though cer- their place the name of Judas of James, which tainly a reasonable one. Nothing is known of our translators interpret Judas the brother of his life or character, except what may be gath- James. This is, however, merely their interpreered from the above reference. tation, the word brother being added by them; the THOMAS (twin). This word is of Hebrew ori- better opinion appears to be that the proper ingin; its Greek equivalent is Didymus, and his terpretation would be son of James. This Jade name occurs in this form (John 11: 16; 20: 24; 21: 2). or Judas, also called Lebbseus and Thaddneus, is He was doubtless a Galilean, but neither his by many critics regarded as identical with the parentage, birth-place, nor call are mentioned. Judas mentioned in Matthew 13: 55, and as the 150 MATTHEW. [CI. XL 2 Nowc when John had heard in the prison the 3 And said unto him, Art thou he that should come, works of Christ, he sent two of his disciples, or do we look for another? c Luke 7; 18, etc. writer of the epistle of Jude. While the ques- LORD.-THE GREATEST IN THE O. T. DISPENSATION IS tion, like that of the possible identity of James LESS PRIVILEGED THAN THE LEAST IN THE NEW.-THE the less with James the Lord's brother is beset KINGDOM OF HEAVEN IS WORTHY OF OUR ENTHUSIASM. with difficulties, I think the better opinion is that -THE FULFILLMENT OF PROPHECY IS IN UNEXPECTED which considers that there were two persons of WAYS; THE JEWS LOOKED FOR ELIJAH AND BEHOLD JOHN THE BAPTIST.-THE UNWILLING CAN ALWAYS the name of Jude or Judas, one the apostle who FIND AN EXCSE FOR REJECTING BOTH THE WARNINGS is mentioned only in the lists of the twelve and AND THE INVITATIONS OF THE GOSPEL.-THERE ARE is identical with Lebbseus or Thaddseus, the other MANY MESSENGERS, YET BUT ONE MESSAGE; MANY Jude the brother of James the Lord's brother, INVITATIONS, YET BUT ONE DIVINE LORD. and so the brother of our Lord (Matt. 13:55; Jude, verse i), and the author of the Epistle which bears Of this embassy of John the Baptist to Jesus his name. See Introduction and notes to that (vs. 2-6), and the subsequent discourse concerning epistle. him (vs. 7-19), there is also an account in Luke SIMON (that obeys) THE CANAANITE. In Luke (7:18-35). It occurred apparently immediately and Acts he is called Simon Zelotes, i. e. Simon the after the resurrection of the son of the widow of Zealot. He is not to be confounded with Simeon Nain (Luke 7: 11-17); and probably prior to the conthe brother of Jesus (Matt. 13: 55, and note there). The mission of the twelve; for Herod beheaded John Zealots were a faction of the Jews who were while the disciples of Christ were absent on their conspicuous for their fierce advocacy of the Mo- mission (Mark 6; 30; Matt. 14: 13). saic ritual; their fanatical violence was one of the 2. When John (Baptist) had heard in principal causes which led to the destruction of the prison. For an account of his imprisonJerusalem. Nothing is known of his life and ment, see Mark 6:17-20. For brief history of character. his life, see notes on Matt. 14:1-12. The prison JUDAS ISCARIOT. The derivation of this name was the castle of Machaerus, east of the Dead is uncertain; it is probably Of Kerioth, a town of Sea. Next to Jerusalem it was the strongest forJudea (Josh. 15: 25). In that case Judas Iscariot tress of the Jews. "It is, as it were, ditched was the only Judean among the twelve, and this about with such valleys on all sides, and to such fact would afford a key to his enigmatical char- a depth that the eye cannot reach their bottoms." acter and career. His father's name was Simon — (Josephus' Wars of Jews, 7, ~~ 1, 2.) Its ruins still (John6: 71). He followed Christ with the other exist. The citadel, an isolated and almost imdisciples, received from him a commission to pregnable work, small, circular, and exactly one preach the Gospel, and apparently preached it hundred yards in diameter, was placed on a sumendowed with the same power to "heal all manner mit overlooking the city. The wall can be clearof sickness and all manner of disease," was en- ly traced. There are also remains of two duntrusted with the funds of the little band, and ad- geons; the holes where staples of wood and iron hered to Christ and his cause until the unmis- had once been fixed are clearly visible. See detakable declaration of Jesus respecting his death, scription of the ruins in Tristram's Land of Moab. when he deserted and betrayed him. For a con- John, in this prison, heard of the works of Jesus sideration of his enigmatical character and career through his own disciples (Luke 7:18 ). Tristram see Abbott's Jesus of Nazareth, chap. 29, and supposes that John was confined in one of the notes hereafter, especially on chap. 27: 3-10. above dungeons. But it is not probable that at this time his imprisonment was very close, for Ch. 11: 2-19. JOHN'S EMBASSY AND JESUS' DIS- his disciples had access to him; and Herod, who C((URSS1 ON JOHN. QUIET BRINGS TEMPTATION TO UN- was educated in the Jewish religion, stood in awe QUIET SOULS.-THE PERPLEXITY OF THE DISCIPLE TO of John as a prophet whom the people revered WHOM CHRIST IS NOT CLEARLY REVEALED: "DO WE (Matt. 14: 5). LOOK FOR ANOTHER P "-THE EVIDENCE OF CHRISTIAN- The works of Christ. Primarily of course, ITY, BOTH IN THE SOUL AND IN THE WORLD: A WORK OF and chiefly, the miracles which Christ had DIVINE POWER, OF DIVINE HEALING, OF DIVINE LOVE. wrought; but the phrase may also here include -THE BEST EVIDENCE IS A PRESENT EVIDENCE; WHAT those features in Christ's ministry which perWE DO NOW HEAR AND SEE.-CHRIST IS BOTH A STUM- plexed the disciples of John the Baptist, such as BLING-STONE AND THE STONE OF THE CORNER (verse 6; i It Matt. 21: 42, 44).-JOHN THE BAPTIST A TRUE PEACH hrists not keeping any fasts (Mark 2H: 1) It ER; NEITHER SHAKEN BY ADVERSITY, NOR SEDUCED BY observable that it is said John had heard of the PROSPERITY.-THE GLORY OF JOHN THE BAPTIST, THE works of Christ, i. e. the Messiah, not the works GLORY OF THE TRUE PREACHER: A HERALD OF THE of Jesus. It is the only place in Matthew where CH. XI.] MATTHEW. 151 4 Jesus answered and said unto them, Go and shew raised up, and the poor have the gospel preached to John again those things which ye do hear and see: them. 5 The blind receive their sight, and the lame walk, 6 And blessed is he, whosoever shall not be offended4 the lepers are cleansed, and the deaf hear, the dead are in me. d Isa. 8: 14, 15; 1 Cor. 1: 22, 23; 1 Pet. 2: 8. the name Christ stands by itself in lieu of Jesus serve that the truths heard, as well as the miraor Jesus Christ, and it indicates that John recog- cles seen, are included among the evidences of nized in those works an evidence of the Messiah- Christ's divine character and mission. For by ship of our Lord, even though he shared with this phrase what ye do hear, we are not to underthe disciples their perplexity at Christ's course. stand that they were to report rumors of miraSee note below. Two of his disciples. Some cles heard of by them; such rumors John had manuscripts have here by his disciples. The dif- already heard. They were to carry the testiference is important only in its bearing on the mony of their own observation. question whether John sent to satisfy his own 5. The blind receive their sight. "As doubts or theirs. Luke says that he sent two, the article is wanting in each of these clauses, so that there is no question as to the fact. the sense would be better perceived by the Eng3. And said unto him. Observe that lish reader thus, though scarcely tuneful enough: both here and in Luke (7:20), the message is'Blind persons are seeing, lame people are walkrepresented as that of John the Baptist, not as ing, leprous persons are getting cleansed, deaf that of his disciples. Art thou he that people are hearing, dead persons are being should come? Literally, The coming one raised." —(Dr. Brown.) The reference to the (Greek o 9oZdsv'oa). The phrase is anunmistak- 0. T. prophecies respecting the Messiah is unable reference to the Messiah, as to the one whom mistakable; see in particular Isaiah 35: 5; 61: the prophets had foretold, and for whom the 1-3, and the application of the latter passage by Jews looked. The same Greek word is used in the Christ to himself in Luke 4: 16-21. This is the Septuagint in Psalm 118: 26, and a different form principal, if not the only place in the N. T., in of the same verb in Zech. 9: 9. Compare Matt. which Jesus Christ employs the argument from 10: 23 and note. The question then is this: Art miracles directly in support of his mission; and thou the Messiah long prophesied, for whom we it is to be noticed that he refers to them, not to have looked, or are we still to look for the ful- convince an opponent, but to strengthen the falfilling of those prophecies in the coming of an- tering faith of a friend. In John 5: 36 and 10:38 other? This is the common question of all dis- the appeal is not merely to his miracles ((olluetol,) pirited and discouraged Christians. Has the Lord but to works (iE'yov), which includes much more. Jesus really come to me, or am I to look for The argument is as potent now as it was in the some other experience of his coming? And the time of Christ; viz., the healing and evangelanswer is always that which the Lord makes here izing power of the Gospel of Christ, not as it is (verse 4). If your eyes see the truth more clearly, reported to us from the past, but as we do hear your limbs are stronger to run the Christian and see its beneficent effects now. race, your disease of sin is even partly purged The poor receive good news. (Greek away, and you have begun to walk in newness of Eav'yyEst4soae). Our English version gives the life, do not be disheartened because the kingdom true sense, but not as John would have appreof God comes without observation, nor look for hended it; for the Gospel, in the modern sense, another and more marvelous coming. In the soul, dates from the death of Christ. Observe that it as in the world, God's work of love is best is characteristic of every revival of the Chrisdemonstrated by the fruits of love. tian religion that it proclaims the Gospel without 4. Jesus answered and said. Luke says money and without price, and therefore makes (7: 21), "In the same hour he cured many of the poor full participants in its privileges. But their infirmities and plagues, and of evil spirits; the language here also embraces the poor in and unto many that were blind he gave sight." heart-life, all who suffer heart-hunger, the meek, Go and shew John again. The word again the broken-hearted, the captives, the bound of is not in the original. It is one of the illustra- Isaiah 61: 1. tions of the need of a new translation of the Bible 6. Shall not be offended in me. Shall that the Greek here and in Luke is precisely the not be caused to stumble in me. Compare Mark same (TztoQEv9Surec trtayyEli).itE), but the English 14: 27. See note on Matt. 5: 29. Christ is a is quite different. In Luke the rendering is stumbling-stone, a rock of offence, to many, as " Go your way and tell." Observe, they were to he was to John the Baptist (Rom. 9: 33: 1 Cor. 1: 23), shew John, an indication that the doubt, which because his character and mission are lowly, and led to the question, was truly his. " Those because he does not immediately accomplish the things which ye do hear and see." Ob- redemption of the world, or of the individual 152 MATTHEW. [CH. XL soul. That he should be such a stumbling-block on John's mind; Lightfoot, and, apparently, Dr. was prophesied by Jeremiah (: 21). John (see note Brown, to his dissatisfaction at not being liberbelow) shared the general expectation of an im- ated from prison; Matthew Henry, to the negmediate and temporal reformation to be wrought lect of Jesus to visit him there; Alford, and sim — by the Messiah. Christ's reply is well para- ilarly Neander, to impatience at the slow and unphrased by Andrews: "Blessed is he who shall ostentatious course of our Lord's self-manifestaunderstand the work I now do, and not stumble tion, and a desire to impel Jesus to a public acat it." knowledgment of his own character and misJoHN'S EMBASSY TO JESUS. This embassy has sion; still others, referred to by Alford, to a given rise to some perplexity, and there are two doubt whether the one of whose miracles rumors principal interpretations of it. One supposes reached him in prison was really the Jesus whom that John himself was in no doubt respecting he baptized, and to whom he testified. All this Christ's Messianic character, but that his disci- is but matter of conjecture; the sacred narrative pies were, and that he sent them to Jesus for is silent as to the Baptist's motives, and leaves the purpose of solving their doubts, selecting for us only in possession of the fact. Observe, howthat purpose two whose testimony would be ever, that his doubt is not distrust, for he sends conclusive to the others. In support of this to Jesus for its solution; that Jesus carefully opinion, it is argued that John the Baptist had guards the people against the supposition that repeatedly borne testimony to Christ's character the temporary doubt really shakes his religious as the divine Son and Lamb of God (Matt. 3:11,14; faith and character (verse?); that similar experiJohn 1; 27, 29, 33, 34; 3: 30); that Christ, in his subse- ences of perplexity at the course of God's proviquent discourse, expressly repudiated the idea dential dealings are recorded of Moses (Exod. 17: 4), that John was one easily shaken by stress of Elijah ( Kings 19: 10), David (Ps. 10:;), Jeremiah trial (verse 7); that he utters no word of rebuke, (Jer. 12:1, 2; Lam., ch. 3), and the unknown author but much strong commendation; and that while of Psalm 77, written during the Babylonian there are no other indications of a faltering faith captivity; that it is not unnatural to suppose in John, there are many that the disciples of that John the Baptist shared the universal exJohn were skeptical respecting Jesus, and jeal- pectation among the Jews and Christ's own disous of his growing fame and influence (Matt. 9:14; ciples of the temporal reign of the Messiah, and John 3: 25, 26). This view was generally entertained may, therefore, have been perplexed by the fact by the early fathers, who seem to have adopted that there was no sign of the establishment of it to exculpate the Baptist. Wordsworth, who the kingdom of God in the nation; that experireflects their opinions throughout his commen- ence of doubts are a peculiar temptation of actary, even declares of this embassy that "it was tive natures in times of enforced inactivity; and the crowning act of St. John's ministry." " He finally that the result of this embassy was probthus guarded against a schism between his own ably to solve his doubts, certainly to put an end disciples and those of Jesus; he bequeathed his to the doubts and jealousies of his disciples. disciples to Christ; he had prepared the way for " The happy result of this mission is intimated Christ in the desert, he now prepared it in the in those touching words,' His disciples took up prison." But this opinion rests wholly upon con- the body of John and buried it, and came and jecture. The other opinion is that John was told Jesus,' Matt. 14:12.'" —(Wordsworth.) Obhimself in perplexity, and sent his disciples to serve, too, that Christ makes no direct answer, solve both his own and their doubts. This opin- affords to John the Baptist no peculiar assurance ion accords best with the natural meaning of the or evidence, but leaves his faith to rest on the narrative. The message came from John; the common evidence on which the faith of all the answer is sent to him, not to them, "Go and disciples is built. The moral of the incident shew John; " the message closes with a benedic- thus interpreted is plain, viz.: that the strongest tion, which indicates that John was in danger of disciple is liable to incursions of unbelief; that stumbling at the course of Jesus; and the dis- the true solver of doubts, in such times, is Jesus course which follows is on the character of John, himself; that he solves them by pointing us to and gives no indication that the question was not those evidences of Christianity which are open truly his own. This view is entertained by nearly to all-the beneficent works of this Gospel; and all modern commentators, and requires no con- that the argument from miracles is valid rather jectural addition to the narrative to support it. to sustain the faltering faith of the disciple than Various attempts have been made to explain the to compel the reluctant assent of a willing skepcause and nature of John's doubts; e.g., DeWette, tic. Compare effect of miracles on Pharisees, Lange, and Dr. Schaff think the doubt was not Matt. 12:14, 24. respecting our Lord's mission, but his way of 7-19. DISCOURSE ON JOHN THE BAPTIST. manifesting it; Olshausen attributes it to the This discourse evidently followed directly the discouraging effects produced by imprisonment departure of the disciples of John. Whether CH. XI.] MATTHEW. i13 7 And, as they departed, Jesus began to say unto 9 But what went ye out for to see? A prophet? yea, the multitudes concerning John, What wente ye out I say unto you, and more than a prophet. into the wilderness to see? A reed shaken with the Io For this is he of whom it isg written, Behold, I wind?f send my messenger before thy face, which shall pre8 But what went ye out for to see? A man clothed pare thy way before thee. in soft raiment? behold, they that wear soft clothing II Verily I say unto you, Amongh them that are are in kings' houses. born of women there hath not risen a greater than e Luke 7: 24, 30....f Eph. 4: 14; James 1: 6....g Isa. 40: 3; Mal. 3: 1; Luke 1: 76....h John 5: 35. the subsequent portion of this chapter is a part clothing. Luke interprets and at the same time of the same discourse is uncertain. See prelimi- adds to this declaration: "Behold they which are nary note verses 20-24, below. Luke (7: 9, 30) adds gorgeously apparalled and live delicately." "Had an account of the effect this discourse produced. he been minded to wear soft raiment he would 7. As they departed. Christ utters no not have lived in the wilderness, nor in prison, word of commendation of John while the disci- but in the king's courts; it being in his power, pies are present. " He would not flatter John, merely by keeping silence, to have enjoyed honor nor have his praises reported to him. * * X without limit. "-(Chrysostom.) Pride is a corrupt humor, which we must not 9. A prophet? All the people regarded feed either in others or in ourselves."-(2M1atthezw John as a prophet (Matt. 21:26). Jesus thus apHenry.) What he has before said is in reply to pealed to their public recognition of his characthe question of John, and is addressed to John's ter. Observe how our Lord begins by strengthdisciples; what he now says is in reply to the ening and clarifying their appreciation of John thoughts of the people, lest they shall misinter- as a prophet, and so establishing sympathy bepret and misjudge the Baptist. But, as often in tween himself and them, as a preliminary to leadhis sayings, the occasion becomes a text for spir- ing them on to higher matters. The underlying itual instruction respecting his kingdom. He thought is this: Ye were attracted, not by an begins with John the Baptist; he ends with the ardent, impulsive orator, easily swayed from his privileges of the least in the kingdom of heaven. purpose by adversity, nor by any glitter of exWhat went ye out into the wilderness to ternal show, but by the moral qualities of a relisee? The reference is to the earlier ministry of gious and inspired teacher. More than a John the Baptist, when it is said of him that prophet. More-because himself the object of Jerusalem and all Judea, and all the region prophecy; because the last in the succession of round about Jordan, went out to him (Matt. 3: s). the prophets and the clearest in his prophecies To see. Rather, to gaze upon. The original of the coming King; because he pointed out the verb here is not the same as in the succeeding Messiah whom others only foretold, and saw Him verse. A reed shaken with the wind? The whom kings and prophets desired to see, but word reed is a general one, standing, as with us, died without the sight (Matt. 13: 17); and chiefest for a variety of plants of a similar character. of all because he was a forerunner as well as a The Jordan abounded with these reed-like plants. prophet, and, as a herald, went before the Lord, In Scripture, the reed is an emblem of weakness preparing his way. For it was characteristically (2 Kings 18: 21; Isaiah 42: 3). The contrast surely is his office, not merely to foretell the coming of not, as Alford interprets it, between a reed, or the Lord, but to bring about among the people the banks of the Jordan with its reeds, and a a state of heart and mind which should make man; the former is employed as a symbol of a them ready to receive the Lord (Luke 3:4; 7:29). weak and wavering character, easily bending be- See next verse, which gives the reason for the fore the storm of adversity. Because John has declaration in this. sent this message, the people are not to imagine 10. For. Equivalent here to because, and that he is yielding to fear and persecution. John introduces the ground of the preceding assertion. is "not a reed planted in the morass of a weak This is he of whom it is written. The and watery faith, and quivering in the wind of reference is to Malachi 3:1. Alford notes the doubt. Not a reed-but a rock." —( Wordsworth.) change from the first to the second person; in The question requires no answer; Christ gives it Malachi it is "the way before me;" here "thy none. way before thee;" and this change is preserved 8. A man clothed in soft raiment? Con- by all the Evangelists in their citations (Mark 1: 2; trast his real raiment (Matt. 3:4). Chrysostom Luke 7: 27). That Christ thus changes the langives the connection: "He was not himself a guage, "making that which is said by Jehovah waverer. * * * Much less can any one say of himself to be addressed to the Messiah, is, if this, that he was indeed firm, but having made such were needed (compare also Luke:16, 17, and 76), no himself a slave to luxury, he afterwards became mean indication of his own eternal and coequal languid." Behold they that wear soft Godhead." Alford's deduction is also note 154 MATTHEW. [HC. XL John the Baptist: notwithstanding, hei that is least in 13 For all the prophets and the law prophesied until the kingdom of heaven is greater than he. John. I2 And from the days of John the Baptist until now 14 And if ye will receive it, this is Elias, whichk was the kingdom of heaven suffereth violence, and the for to come. violent takeJ it by force. 15 He' that hath ears to hear, let him hear. i John 1: 15, 27; 3: 30....j Luke 16:16; Eph. 6: 11-13....k ch. 17: 12; Mal. 4: 5....1 Rev. 2: 7, etc. worthy: "If John was thus great above all It is here not greater in personal character, nor others, because he was the forerunner of Christ, in eternal condition, but in present privilege, prehow above all prophets and holy men of old must rogative, station, as the least child is greater Christ himself be." Behold I send my mes- than the highest servant. John was a servant, senger. Observe that John attributes to him- we are sons of God (Gal. 4:7; compare John 15:15). self the humbler prophecy which designates him There is a significance, too, in the language used as "the voice of one crying in the wilderness" here, "born of women." Whoever enters the (John1:23), while Christ designates him as "my kingdom of heaven is born of the Holy Ghost messenger." The contrast illustrates Luke (John 3: 5). Alford embodies the contrast well. 14: 11. Prepare thy way before thee. See "John not inferior to any that are born of note on Matt. 3: 3. women; but these, even the least of them, are 11. There hath not risen a greater than born of another birth. John, the nearest to the John the Baptist; notwithstanding, he King and kingdom, but never having himself that is least in the kingdom of heaven entered; these in the kingdom, subjects and is greater than he. This is the climax in the citizens and indwellers of the realm; He the ascending scale, for which the preceding verses friend of the Bridegroom; they, however weak have been a preparation. John the Baptist is and unworthy, his Body and his Spouse." Obmore than a mere impetuous orator, fickle- serve, that Paul calls himself "least of the aposminded and easily swayed by storm, more than a ties " (1 Cor. 15: 9). king gorgeously appareled, more than a prophet, 12. And from the days of John the yea, greatest of men, yet the least in my kingdom Baptist until now the kingdom of heaven is greater than he. The object of the whole dis- suffereth violence, etc. The metaphor is course is to lead up the mind to an appreciation that of a city to which long siege has been laid, of the greatness of this kingdom and those who and into which at last the victorious troops pour are in it. On the meaning of the phrase king- joyfully, seizing on it as their prey. The preachdom of heavens see Matt. 3: 2. Observe, ing of John the Baptist inaugurated the new disthat there John is represented as preaching, not pensation, in which the poor had the Gospel in the kingdom, but as a herald who precedes it. preached unto them. Crowds thronged to hear Here, as there, the phrase points to the advent of him, as now they were thronging to hear Christ, the Messiah as King and Lord, and the inaugu- eager to seize hold of the kingdom which both ration of Christ's kingdom by his crucifixion. John and Jesus declared to be at hand. There What is meant by "least in the kingdom of was no such eagerness to lay hold on the preachIheaven?" Chrysostom and many of the fathers ing of the Scribes; this very contrast was an eviunderstand Christ himself. "Less in age and dence that the kingdom of heaven was at hand, according to the opinion of the multitude," says and it dated from the advent of John, who was Chrysostom, referring to verse 19, and to chap- thus pointed out as the messenger sent before ter 13: 55. Wordsworth revives this opinion, the Lord (verse 10), the Elias that was for to come which is now generally abandoned, which cer- (verse 14). Other interpretations have been protainly the plain reader would never attach to posed, as, (a,) that the kingdom of heaven forces the words, and which is indefensible, because, itself on others, breaks in upon them with vio(a,) Christ is never spoken of in the N. T. as in lence, an interpretation explained by Joel 2: the kingdom of heaven, but rather as its Lord 28-32, and Acts 2:16-21; (b,) it is forcibly reand King; (b,) the words "little" and "least" sisted, and thus suffers violence; e.g., at the (Gr. utzQoc, tzXr7EQsoc) applied to the kingdom hand of the Pharisees; (c,) it yields only to a of heaven have a well-defined meaning in N. T. quasi violence, a spiritual resoluteness and imusage=to humble in position, authority and in- portunity, as implied in Luke 14: 25-33. Either fluence (Matt. 10:42; 18: 6, 10, 14; Mark 9:42; Luke 9: 48; of these interpretations is grammatically defensi17: 2; compare Matt. 13: 32, and Acts 8: 10); it is only in ble; the one I have given alone agrees with the Mark 15: 40, " James the Less,"' that the word context, and is now generally adopted. Observe bears the meaning of younger. The key to the in this metaphor thus interpreted, a justification interpretation is given by Maldonatus, quoted by of intense enthusiasm in the religious life. ComWordsworth and Alford: "The least of the pare for spiritual interpretation 2 Cor. 7: 11. greatest is greater than the greatest of the least. " 13. For all the prophets and the law CH. XI.] MATTHEW. 155 16 Butm whereunto shall I liken this generation? It 17 And saying, We have piped unto you, and ye is like unto children sitting in the markets, and calling have not danced; we have mourned unto you, and ye unto their fellows, have not lamented. m Luke 7: 31. prophesied until John. That is, until John ing of repentance as a preparation for the comthe whole dispensation was typical and prophetic; ing of the Prince of Peace (compare Malachi 3: 1). iHow he introduced the new dispensation, that of ful- far John would fulfill this prophecy depended fillment; for, on how far the people would receive and yield to 14. This is Elijah which was for to instructions, which he gave in the spirit of the comes i. e. he fulfilled the prophecy of Malachi prophet Elijah. 4:5: "Behold I will send you Elijal the proph- 15. He that hath ears to hear, let him et before the coming of the great and dreadful hear. A phrase frequently used to point out day of the Lord." How he fulfilled it is ex- the fact that there is a deep significance in the plained in Luke: 17; he came "in the spirit instruction afforded, which requires thoughtand power of Elijah." That John the Baptist ful hearing. (Mark. 7: 16; Luke 14 35; Rev. 2: 7, etc.) fulfilled this prophecy is again, if possible, more Its meaning is indicated by the reference in distinctly stated by our Lord in answer to the Matt. 13:13, 14 to those who, having ears, hear arguments of the scribes (Matt. 17 10-13), "Elijah is not. come already." The rabbis held that as Elijah 16. 17. This generation * -* like unto ascended bodily into heaven, so he is destined to children sitting in the market. The marreappear bodily upon the earth before the advent kets were always held in an open street or square, of the Messiah; and some Christian scholars, as in many of our cities; and these market-places Alford for example, seem to hold the same view, were used, not only for business, but, like the believing that the literal resurrection and re- streets and open squares of to-day, by children appearance of Elijah will precede the second in their sports. Piped unto you i * * coming of Christ. But our Lord neither here mourned unto you. The metaphor is drawn nor in Matt. 17: 10-13 gives any hint of this. from the sports of children, imitating the serious There is no more reason to regard John the Baptist business of life, here weddings and funerals. as a typical fulfillment of the prophecy of the "Among the Jews, the Greeks, and the Romans coming of -Elijah than there is to regard Jeszus of it was customary to play the flute, especially at Nazareth as a typical fulfillment of the prophecies marriage dances. Similarly, solemn wailing was regarding the iMessiah. Christ thus gives the customary at burials."-(Lange.) Dancing in sanction of his authority to the spiritual inter- that age was radically different from the modern pretation of the 0. T. prophecies; these are dance; it is, however, worthy of note that Christ largely books of inspired poetry, and are to be implies its common use as a recreation, and inread and interpreted accordingly. The advent cidentally compares his gospel to a call to the of Christ was to the Jewish nation the "great dance, as it is elsewhere compared to an invitaand dreadful day of the Lord," because it ush- tion to a feast (Luke 14: 16-24). Observe, too, in this ered in the destruction of Jerusalem and the metaphor, one of the many indications in the dispersion of the Jews. Observe that the closing N. T., not only of Christ's love for children, but words of the 0. T. canon prophesy the advent also of his sympathy for them in their childish of John the Baptist, and that in the opening sports and games. Of this parable, for such it chapter of the N. T. canon the fulfillment of that is, in fact, three interpretations have been proprophecy is recorded. John the Baptist, when posed: (a,) that the children represent the Jews, asked, said that he was not Elijah (John 1: 21). It who called to John and to Jesus, but were disis not probable that he fully understood his own satisfied with the mourning of the one, and the mission, or the extent to which he fulfilled the joyousness of the other; (b,) that the children 0. T. prophecy, and ushered in the N. T. dis- and their fellows represent different classes of pensation. The greatest and best men rarely the Jews, one part desiring one thing, and anunderstand their own mission fully, or are under- other another, so that they could agree in stood by others, till after their death. If ye nothing; (c,) that the children represent Jesus will receive. Not receive it, as in our English and John, the one of whom called to joyousness version, i. e. the statement of Christ, nor him, and the other to mourning, and both of whom i. e. John the Baptist, as a prophet, but receive were rejected. The latter is the older interpresimply, i. e. accept the divine teaching and in- tation, it accords best with the context, and it is fluence whencesoever it comes. The function of that which the ordinary reader would at once Elijah, as described by Malachi (4: 6), was to pro- gather from the passage. The objection that duce domestic peace and concord by the preach- Christ says " this generation is like unto children 156 MATTHEW. [CH. XI. I8 For John came neither eating nor drinking, and they say, Behold a man gluttonous, and a winebibber, they say, Hen hath a devil. a friend of publicansP and sinners. But wisdomi is 19 The Son of man came eating~ and drinking, and justified of her children. n ch. 10: 25; John 7: 20....o ch. 9:10; John 2: 2....p Luke 15 2; 19:7....q Pa. 92: 5, 6; Prov. 17: 24. sitting and calling," is not conclusive, for he and a wine-bibber. Observe that Christ similarly says (Matt. 13: 24), The kingdom of heaven did not permit the fear that his example would is likened unto a man who sowed good seed," be misunderstood and misinterpreted to prevent while he afterwards (ver. 37) explains that the his participation in social festivities, in which sower is the Son of man; compare similar use of there was then, as there is now, sometimes exlanguage in Matt. 13: 45. The objection that it cess. It is not true that we are to avoid all apis undignified or harsh to understand of the pearance of evil, as that language is ordinarily children John the Baptist and Jesus is even less understood (see note on 1 Thess. 5: 22); and the aposforcible, for Christ elsewhere compares himself to tie's principle, "If meat make my brother to objects lowlier and less dignified than children offend, I will eat no flesh while the world standplaying, e. g. to a road-way, to bread, to a gate, eth," is to be qualified by Christ's example. An etc. See also for Biblical use of very lowly im- example that is a stumbling-block to others someagery, Ezekiel 4: 1-3; 5: 1, etc. I accept, there- times becomes a duty. A friend of publicans fore, the interpretation which is the most common and sinners. A sublime truth, though uttered and natural, though many of the ablest com- as a slanderous lie. mentators, Lange, Schaff, Olshausen, and Alford But wisdom is justified by her children, among others, reject it. John comes mourning i. e., the divine Spirit is recognized by the children and warning, but the nation mourns not; Jesus of God. Wisdom is not here equivalent to Christ; comes rejoicing and calling to joy, but the nation it is the spirit of divine Wisdom which was manirejoices not. fested both in John the Baptist and in Jesus (see 18. For. This connects the following verses Prov.ch. ). Justified is equivalent to recognized as with the preceding metaphor, and shows them right (compare, for use, Matt. 12: 37; Luke 7: 29; 10: 29; 16: 15; to be an interpretation of it. John came 1i:14). In the Gospels, as in its theological use neither eating nor drinking; i. e., sociably. in Romans, it signifies, not a making right, but Hie lived the life of an ascetic, almost of an her- regarding as right, treating as right. Her children mit (Matt. 3:4). He hath a devil. This charge are the children that are begotten of the divine is nowhere else reported against John, though it Wisdom, i. e., the sons of God (John 1: 12, 13). The is reported as brought against Jesus (Matt. 9: 34; true meaning of the passage is indicated by 12:24; John 7:20; 8:48, 52; 10: 20). But the Pharisees, Luke's declaration (Luke 7: 29): " All the people who rejected Jesus, and charged him with laxity that heard him and the publicans justified God, of morals in mixing with sinners, also rejected being baptized with the baptism of John." For John, whose spirit was the reverse of that of contrast between the effect produced by the Jesus in this respect (Matt. 21:25; Luke 7:30). Dr. Gospel on the children of foolishness and the Brown remarks: "When men want an excuse children of wisdom, see 1 Cor. 1: 23, 24. Observe for rejecting or disregarding the grace of the that the Pharisees, the wise and mighty and Gospel, they easily find it. * * * One preacher rich of Judea, were stumbled, while the publiis too austere; another too free; one is too long; cans and sinners, the foolish and weak and base, another too short; one is too sentimental; an- justified God (i Cor. 1: 26-28; compare John 7: 4, 49). other is too hard." 19. The Son of man came eating and Ch. 11:20-24. WOES PRONOUNCED AGAINST GALIdrinking; i. e., he mingled in the social festivi-LEN CITIES. TH OBJECT O CHRIST'S MIGHTY WORKS: THE PRODUCTION OF REPENTANCE.-THE ties of his age. There is no record in the N. T. GROUND OF ETERNAL CONDEMNATION: THE REFUSAL TO of his ever having declined an invitation. HisREPENT.-THE HEATHEN CONDEMN CHRISTENDOM.habit in this respect is illustrated by his presenceTHE PROSPERITY OF GREAT CITIES OFTEN FALLACIOUS. at the marriage at Cana of Galilee (John 2: 1-11), -THE HISTORY OF DIVINE JUDGMENTS IN THE PAST AN the feast at Matthew's house (Matt. 9:9,10), the EXEMPLIFICATION OF DIVINE JUDGMENTS IN THE FUhouse of Simon (Luke 7: 36), the dinner given TURE.-DIFFERENCES IN SIN AND IN PUNISHMENT.him by the Pharisees (Luke 11: 37; 14: 1), and the THE GREATER THE GRACE, THE GREATER THE SIN, AND supper given by Mary and Martha (John 12:1, 2). THE GREATER THE JUDGMENT. Christ's example justifies a right enjoyment of This discourse and that contained in the folsocial festivity, and affords no ground for asceti- lowing part of the same chapter (ver. 25-30), appear cism. They say. Note the value of a "they only in Matthew. But thoughts almost identical say;" i. e., the weight that belongs to mere with those down to verse 27, appear in Luke common report. Behold a man gluttonous 10:13-16, 21, 22, in connection with the commis CH. XI.] MATTH- W. 157 20 Tnenr began he to upbraid the cities wherein 22 But I say unto you, Itt shall be more tolerable most of his mighty works were done, because they re- for Tyre and Sidon at the day of judgment, than for pented not: you. 21 Woe unto thee, Chorazin! woe unto thee, Beth- 23 And thou, Capernaum, which artu exalted unto saida! for if the mighty works which were done in heaven, shalt be brought down to hell: for if the you had been done in Tyre and Sidon, they would mighty works which have been done in thee had been have repented long ago in sackcloth and ashes. done in Sodom, it would have remained until this day. r Luke 10: 13, etc....s John 12: 21....t ch. 10: 15....u Isa. 14: 13-15; Lam. 2: 1. sion and the return of the Seventy. Most corn- one on the northern and one on the western shore mentators regard the connecting words, "then of the lake, an hypothesis invented to reconcile he began to upbraid," as an indication that this Luke 9:10 with Mark 6: 45. There are some entire chapter is one discourse. So Alford: "I passages in later writers, referred to in Smith's would regard the'then he began,' as the token Bib. Dict., which seem to substantiate this hyof the report of an ear witness, and as pointing pothesis, but there is no relic of a Bethsaida on to a pause or change of manner on the part of the western shore, and no adequate evidence of our Lord." The original is, however,, certainly such a town ti overcome the inherent improbasusceptible of a more general signification. This bility of two towns of the same name in such occasion marked a change in Christ's ministry, close proximity. There was a well-known town from a mere proclamation that the kingdom is of this name, a fisherman's village (the name sigat hand to a warning of divine judgments against nifies house of fish), on the north shore, where the the people for rejecting it. Observe that from Jordan enters the Sea of Galilee. See note on this time onward, these warnings grow more and Mark 6: 45. more terrible to the close of his ministry. See Tyre and Sidon. Phoenician cities on the Luke 11: 39-54; 13:1-5; 16:15, and their strong- Mediterranean coast (see map). Sidon, named est and most terrible expression in Matt. ch. 23. from the son of Canaan (Gen. 10: 15), was one of Whether the same woes were twice pronounced the oldest cities in the Holy Land. Tyre, an offin the cities of Galilee, once at the time indicated spring of Sidon, became the chief commercial city here by Matthew, and again at the time indicated of Palestine, if not of all the East. Joshua did by Luke, or whether the two evangelists give in not drive out the aborigines from the neighbordifferent connections reports of the same address, ing plains (Josh. 11: 8, with Judg. 1: 19); and David and is a question which cannot be answered with any Solomon made treaties with the kings of Tyre certainty. (2 Sam. 5:11; 1 Kings 5:1-12). The Tyrian manufactures 20. The cities (of Galilee), wherein most and commerce are graphically described in Ezeof his mighty works were done. The Greek kiel, ch. 27. Carthage, long the rival of Rome, word (J6'ia.uzc) here translated "mighty works," was a Tyrian colony. Both Tyre and Sidon fell is elsewhere translated miracles (Mark 9: 39; Acts into the hands of Alexander the Great, and Phoe2:22). It unquestionably here means works of a niciabecame aprovince of Syria. Still, in the time miraculous nature. That there were many such of Christ, Tyre was the chief commercial city of miracles unrecorded is testified to in Luke 4: 23 Palestine, and the largest city, probably, except and John 21:25. Compare Matt. 9: 35; Mark perhaps Jerusalem. Both cities are now com1: 34; Luke 7: 21. Because they repented paratively in ruins. The harbor of Tyre is filled not. The object of his miracles, as his preach- up, the fishermen dry their nets on its rocks, ing, was to produce repentance. Compare Matt. and even if Palestine should become a prosperous 4: 17. "He does not say because they believed nation again, Tyre never could be rebuilt as a not; for some kind of faith [belief?] many of commercial city, for want of a harbor, a striking them had, as that Christ was a teacher come illustration of the truth of Ezekiel's prophecy, from God; but because they repented not; their "Thou shalt be built no more" (Ezeik. 26:14). The faith [belief?] did not prevail to the transform- warnings denounced against Tyre and Sidon in ing of their hearts and the reformation of their Ezekiel, chaps. 26, 27, and 28, rendered these lives." —(lMatthei Henry.) cities notably a type of warning to the Jews. 21. Woe unto thee, Chorazin. Chorazin In sackcloth and ashes. Sackcloth is a is mentioned only here and in Luke 10:13. Its coarse texture of a dark color made of goats' situation is not with certaintyknown; the latest hair. It was worn by mourners in a garment researches identify it with modern Kerazeh, two resembling a sack in shape, with holes for the miles north of Capernaum, modern Tel Hum, arms. For illustration of use, see 2 Kings 6: 30; and this agrees with the testimony of Jerome. Job 16:15; Isaiah 32:11; Joel 1:8; Jonah 3:5. Nothing is known of its history. Bethsaida. Ashes were also put upon the head and face as a There is no adequate ground for the hypothesis symbol of mourning. See 2 Sam. 13:19; Esther that there were two cities of this name in Galilee, 4: 1; Job 2: 8; Isaiah 58: 5, etc. 158 MATTHEW.C. [ XI. 24 But I say unto you, Thatv it shall be more tolera- thou hast hid these things from the wise and prudent, ble for the land of Sodom in the day of judgment, than and hast revealed them unto babes.x for thee. 26 Even so, Father: for so it seemed good in thy 25 AtW that time Jesus answered and said, I thank sight. thee, O Father, Lord of heaven and earth, because 27 All thingsY are delivered unto me of my Father: v verse 22....w Luke 10: 21, etc....x Ps. 8: 2; Jer. 1: 7, 8; 1 Cor. 1: 27....y ch. 28: 18; Luke 10: 22; John 3: 35; 17: 2; 1 Cor. 15: 27. 22. More tolerable. See note on Matthew The moral meaning of these woes and their 10: 15. practical application is plain. "Unto whomso23. And thou, Capernaum, shalt thou ever much is given, of him shall much be rebe exalted unto heaven? Thou shalt be quired " (Luke 12:48). In the divine judgment the brought down unto death. There is some flagrant vices of ignorance are less culpable than uncertainty as to the reading; that which I have the rejection of pardon and spiritual life by those adopted in this rendering is that of the Sinaitic educated in the Gospel. The historical fulfillmanuscript, and is adopted by Lachmann, Tre- ment of these warnings, in the destruction of the gelles, Conant, and Alford in his last edition. cities, points forward to a further spiritual fulThe word translated "hell" is not Gehenna fillment; for the declaration is that it shall be (ysera), the place of punishment, but Hades more tolerable for the land of Sodom in that day, (/c61;), the place of the dead. See note on Matt. which evidently looks to a judgment of Sodom, 5: 22. The declaration is not that the inhabi- i. e., of its people, yet to come; but the judgtants of Capernaum shall be eternally punished, ment on the place, as a place, had long since been but that Capernaum itself, which was the chief fulfilled. If Tyre and Sidon, and Sodom and commercial city of the Sea of Galilee, should not Gomorrah would have repented if further ophave its expectation of future greatness realized, portunity and greater manifestations had been but should be obliterated. This prophecy has awarded them, the question naturally occurs, been so literally fulfilled that the very site of why were these not given? The answer is, that Capernaum is a matter of uncertainty. See note sufficient opportunity and sufficient warnings on Matt. 4: 13. Of course, the spiritual lesson were given, and as no laborer in the vineyard has is involved in the symbol, the judgment that has a right to call God to an account for giving a fallen on the place is typical of the judgment that penny to all alike (Matt. 20:10-14), so no outcast will fall on the people, as on all those that refuse has a right to call God to account for not giving to repent at the preaching and mighty works of all the same opportunity. If still the disciple, Jesus. Had been done in Sodom. Christ perplexed, asks why such seeming inequalities elsewhere compares the suddenness of the judg- in the administration of divine grace, why the ment which overtook Sodom to that which will gift of Christ to the cities of Galilee and the withovertake the world (Luke 17: 29, 30). The O. T. holding of Christ from the cities of the plain, the prophets compared the sins of Israel to those gift of Christianity to Europe and the withholdof Sodom (Isaiah 1: 10; Lam. 4: 6; Ezek. 16: 46-57). ing it from India, there is no other answer than, It would have remained. It is then clear Even so, Father; for so it seemed good in thy (a) that the destruction of Sodom and Gomorrah sight. was not brought about by the mere operation of natural law or an inevitable decree, but by divine Ch. 11: 23-30. CHRIST'S INVITATION. THE WARNProvidence as a punishment for iniquity, a fact ING OF DANGER AND DOOM IS FOLLOWED BY THE INclearly stated in the 0. T. narrative (Gen. 18: 20, 21; VITATION TO REFUGE AND REST.-SPIRITUAL TRUTH IS 19:13), but here directly confirmed by Christ; DISCERNED, NOT BY INTELLECTUAL POWER, BUT BY (b) that the decrees of God are not irrevocable, CHILD-LIKE DOCILITY. THE HUMBLE CHILD IS WISER but are held by him subjected to change on the THAN THE CONCEITED PHILOSOPHER.-ALL THINGS ON repentance and reformation of those warned ofEARTH ARE IN THE HANDS OF INFINITE MERCY-THE MYSTERY OF CHRIST'S NATURE; NO THEOLOGY CAN impending punishment, a truth illustrated in the MYSTERY OF CHRIST'S NATURE; NO THEOOGY CAN IFULLY INTERPRET HIM.-CHRIST THE GREAT REVEALER. history of Nineveh (Jonah 3: 10); (C) that there is -WITHOUT CHRIST GOD IS THE UNKNOWN AND UNno sin and no sinner that cannot obtain pardon KNOWABLE.-WHO ARE INVITED? ALL IN NEED; TO and absolution through repentance, since even WHOM INVITED? TO JESUS, WHO SAVES FROM SIN (Matt. Sodom might have escaped if it had repented. 1: 21); FOR WHAT INVITED? FOR REST IN TROUBLE 24. More tolerable in the day of judg. HERE, FROM TROUBLE HEREAFTER.-CHRIST'S YOKE, ment. History affords an illustration of this SELF-DENIAL FOR THE SAKE OF OTHERS; LIGHT, BEdeclaration for "the name and perhaps evenCAUSE ORNE FOF CHRIST AND BORNE WITH CHRIST. te reains of Soom are still to be fon on the CHRIST'S YOKE, BECAUSE BORNE BY HIM FOR US, BY the remains of Sodom are still to be found on the KED TO CHRIST.US FOR HIM, AND BY IT WE ARE YOKED TO CHRIST.shore of the Dead Sea, while that of Capernaum,THE TRUE CHRISTIAN TEACHER MUST BE MEEK AND on the Lake of Gennesareth, has been utterly LOWLY IN HEART.-CHRIST'S GIFT, A YOKE, YET PEBR lost." —(Stanley.) FECT REST; A SERVICE WHICH IS JOY AND PEACE. CH. XI.] MATTHEW. 159 25. At that time. Not necessarily in the here indicates that Luke has given this part of same discourse. It may mean at this period in the discourse in the right connection, viz., imhis ministry, though the discourse from verse 7 mediately after the return of the Seventy from may be all one. Compare for signification of their mission. "VWhen the Seventy came telling phrase, Matt. 12: 1; 14: 1; Mark 10: 30, etc. him about the devils, then he rejoiced and spake This much is certain; at the same periodin which these things; which, besides increasing their Jesus began to pronounce woes against the cities diligence, would also dispose them to be modof Galilee, he commenced to give to his ministry est."'-(Chrysostom.) a tenderer aspect toward the weary and heavy- 27. All things are delivered unto me laden. Luke records the same acknowledgment of my Father. Not revealed to me, but delivof God's mystery of grace with a more definite ered to me; i. e., the whole administration of note of time, "in that hour " (Luke 10: 21), i. e., in human life is handed over to me. Compare Col. the same hour with the return of the Seventy. 1:16-19, and Hebrews 1: 8. But observe that Robinson supposes it to have been twice uttered, the power of Christ is represented as derived and this is quite possible. See above, note on from the Father (delivered unto me by my 20-24. I thank thee. The Greek verb Father), and that all will at the last be delivered (LayoloyiO7) so rendered here is nowhere else in to the Father again (1 Cor. 15: 28). Compare, as to the N. T. so translated, except in the parallel both truths, Matt. 28:18; John 5: 26, 36; 14: 10.. passage in Luke. The general idea is " confess," No man knoweth the Son. The designation but with the idea of publicity. It is here "I of Jesus as "the Son" occurs frequently in the publicly acknowledge to thee * * that thou hast Gospel of John, but only here, in Luke 10: 22, hid," etc. Father, Lord of heaven and and in Mark 13: 32, in the synoptic Gospels. earth. It is to be observed that he does not This verse finds, both in the spirit and the truth address the Father as his Lord, but as Lord of enunciated, a parallel in many passages in John; heaven and earth. But see John 20:17, where e. g., John 1:18; 6:46; 14:6, 9, 10. The comhe says "My Father and your Father, and my mentators note in it " a connecting link between God and your God. These things. That is, the synoptists and John, and an incidental the mysterious operation of that divine power testimony by Matthew to the originality and which destroys the cities of Galilee and raises up credibility of the weighty discourse of Christ other nations to become light-bearers, as set forth concerning his relation to the Father, which in Matt. 21: 43. Compare Rom. 11: 33, and ob- are only recorded in the fourth Gospel."serve that Paul's expression there is in view of the (Schaff.) casting out of Israel and the admission of the No one knoweth the Son but the Fa-, Gentiles. Both the warnings (Luke 19: 42) and the ther. Knows perfectly, jflly (Gr. b7Ly~vcazoxw) invitations (2 Cor. 4: 3) of the Gospel are hid from Compare Matt. 7:20, and note. Observe that it the eyes of such as are wise in their own conceit. is not, as in our version, no man knoweth, but no Compare 1 Cor. 2: 6-8. From the wise and one knoweth-man, angel, archangel. That is, prudent. The wise in philosophy, the prudent Christ claims a character which only the Infinite in worldly affairs (Acts 13: 7). Observe, that the can fathom, because only the Infinite can fully contrast is not with the unwise and imprudent, understand the Infinite. Compare 1 Cor. 2:11. but with babes. The words (aopog and avvet4c), Observe, too, how the declaration of this myshere rendered "wise and prudent," are never tery of Christ's nature is coupled with the decused alone in the N. T. in a bad sense, unless laration that the mysteries of the King and the 1 Cor. 3:19be anexception. Thewordwise (Gr. kingdom are revealed to the childlike and hid 6aocpdo) is employed to designate an attribute both from the wise and prudent; and that any system of God and good men (i Cor. 3: 10; Rom. 16: 27), and of theology is unscriptural which undertakes the negative foolish (Gr. aoo(coc, Ephes. 5:15 only) fully to interpret the nature of either the Father and'without understanding (deaVferTc, Matt. 15:16; or the Son. Neither knoweth any one the Rom. 1: 31, etc.), are used only in a bad sense. The Father but the Son, and he to whom the doctrine conveyed, then, is that religious truth Son wills to reveal him. No man knows the is not acquired by any mere intellectual process, Father except he add to the knowledge gained.however good in itself; it is revealed not to philo- from other sources-history, science, nature, and sophical wisdom, or intellectual culture, or prac- his own thoughts —that special knowledge of tical sagacity in affairs, but to childlike humility God's grace and love which the Son affords; nor and docility. Compare Job 11: 7; Luke 18: 17; unless his study of nature, etc., is under the di1 Cor. 1: 12-21. The babes here are the disci- rection of and in submission to the Son. Philosples, contrasted with the wise and prudent (1 Cor. ophy is in so far right that to the Christless God i: s), unfamiliar with the wisdom of the Scribes is the Unknowable. Compare, for the way in (Acts 4: 13), and disregarding worldly prudence which the Son reveals the Father, and to whom in leaving all to follow Christ. The language he will reveal him, John 14:15-24. 160 MATTHEW. [CH. XI. and no man knoweth the Son, but the Father; neither 29 Take my yoke upon you, and learnb of me; for knowethz any man the Father, save the Son, and he to I am meek and lowlyc in heart: and yed shall find rest whomsoever the Son will reveal him. unto your souls. 28 Come unto me, all ye that laboura and are heavy 30 For my yoke is easy,e and my burden is light. laden, and I will give you rest. z John 1; 18; 1 John 5: 20....a Isa. 55: 1-4....b Phil. 2: 5-8; 1 Pet. 2: 21....c Zech. 9: 9....d Jer. 6: 16....e 1 John 5: 3. 28. Come unto me. Observe the utter in- "rest unto your souls." Compare John 14:27; congruity of such an invitation as that here 16: 33; and observe that Christ's promise of given, and its accompanying promise, in the peace there recorded was followed immediately mouth of a merely inspired prophet, or even an after by external experiences of dire tribulation angel or archangel. Compare with it John 1: 29, both to him and to his disciples. Compare, for and Isaiah 53: 4; and observe that Christ car- fulfillment of this promise, 2 Cor. 12: 9, 10; and ries not only our sins, but also our griefs and our for parallel to it, Heb. 12: 11-13. sorrows. 29. Take my yoke upon you. The yoke All that labor and are heavy laden. is used symbolically in the Bible to denote a conThis is not to be limited or qualified, as an invi- dition of servitude (Lev. 26:13; 1 Kings 12: 4, 9-11; Isaiah tation to the Jews, "who groaned under the 9:4,etc.); and hence, in the N. T., of bondage -weight of their ceremonial laws and the tradition under the law as opposed to the freedom of the of their elders" (Barnes), or to "those, and those Gospel (Acts 15: 10; Gal. 5: 1; 1 Tim. 6: 1). Only here only, that are sensible of sin as a burden, and is it used in the N. T. of allegiance to Christ. groan under it, that are not only convinced of The metaphor was well understood in his time. the evil of sin, of their own sin, but are contrite To express the subjugation of the conquered nain soul for it."-(ilIattheiu Henry.) Of course, tions, the Romans were accustomed to make the invitation includes those burdened by a con- their captives pass under a yoke, made by placing sciousness of sin, and the laborer serving under two spears upright a short distance apart, and a the law, as the greater includes the less. Ob- third across the top. To pass under it, they serve, too, that the burden and weariness of were compelled to stoop. To take Christ's yoke, labor is a fruit of sin (Gen. 3:17-1i), and is thus a then, is to become captive to him in love. But symbol of the bitterer spiritual labor and weari- the yoke is never borne by one alone. And Christ ness of the soul under a sense of sin. But this also became subject to a yoke for love's sake invitation is not merely to the penitent and the (see Phil. 2: 7, 8), and sends us into the world as he remorseful, but to all who, for any reason what- was sent into the world (John17: is). Hence, to ever, feel the want of a rest which the world cannot take Christ's yoke is not only to yield ourselves give (compare Ps. 46: 1 and Heb. 4: 16). Thus, the travail servants to him in righteousness; it is also to be of life echoes Christ's invitation to spiritual rest yoked to Christ, i. e., become yoke-fellow and co(Rom. 8: 22, 23). The burden and labor of the leper laborer with him (see 1 Cor. 3: 7). All burdens bewas his leprosy; of the centurion, was his sick come easy when we are yoked with Christ, and child; of the palsied, was his palsy; of the wo- he bears them with us. man that was a sinner, was her sin and shame; And learn of me. By my teaching, my exof the prodigal, was at first only his hunger and ample, my indwelling. For I am meek. See his degradation (Matt. 8:2-4, 5, 6; 9:2; Luke 7:38; note on Matt. 5: 5. And lowly in heart; 15:16,17). The coming to Christ is interpreted by i. e., of a heart to condescend to men of low eshis name, Jesus, Saviour from sin (Matt. 1: 21), and tate. It is explained by Rom. 12: 16, and Phil. by the coming of the apostles (e..,Luke 5: 11), of 2: 5-8, etc. The qualification, even of the Lord Paul (Acts 9: 5, 6), and of the rich young man who Jesus Christ, to be our divine teacher is not so did not truly and finally come (Matt. 19:16-22), not much his infinite wisdom as his infinite meekness less so by the coming of the many burdened by and condescension. And we attain his peace by disease who came to him for cure. Whoever becoming like him in character. Ye shall find comes must take up his cross and follow Jesus rest unto your souls. Compare Jeremiah (Luke 14: 25-35). Chrysostom's interpretation is as 6: 16. Observe that there the condition of the broad as the original invitation itself. "Not this promise is, "Ask for the old paths." Christ or that person, but all that are in anxiety, in sor- himself fulfilled the law and the prophets, sol rows, in sins, come-not that I may call you to that they who came to him for rest came unto account, but that I may do away your sins; old paths, those through which the patriarchs come-not that I want your honor, but that I and prophets entered into their rest. want your salvation." 30. For my yoke is easy. Rather, kindly I will give you rest. Not necessarilyfrom serviceable. This is the proper meaning of the your burden; if not, that then rest in your bur- original (1QlqoaC). That a yoke is easy is not an den. The rest is described in the next verse, argument for it, for none at all is still easier. nC. XII.] MATTHEW. 161 C EH APT E' R T XII2 IBut when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to doh AT that timef Jesus went on the sabbath day upon the sabbath day. through the corn; and his disciples were an 3 But he said unto them, Have ye not read what hungred, and began to pluckg the ears of corn, and to David didi when he was an hungred, and they that eat. were with him; f Mark 2: 23, etc.; Luke 6: 1, etc....g Deut. 23: 25....h Exod. 31: 15....i 1 Sam. 21: 6. But Christ's yoke is useful; it is by his yoke that RIGHT USE; IT IS LAWFUL TO DO GOOD ON THE SABBATHB we ourselves are brought into the image of God; DAY.-THE SABBATH OF EARTH LIKE THE SABBATH OF by sharing his death we are made participants HEAVEN, A REST FROM THE HARASSMENT OF EVIL, BUT.NOT FROMS WORKS OF LOVE. —WITH EVERY COMMAND in his life here (2 Cor. 4: 10) and hereafter (2 Tim. 2: 11),NOT FROM WORKS OF VE-WITH EVERY COMMAND OF CHRIST COMES POWER FROM CHRIST.-THE EFFECT and are also enabled to do service to him as repre- F MIRACLES ON UNCANDID MINDS IS ONLY TO ANGER sented in our fellow-men. "The yoke of Christ NOT TO CONVNCE. is like the plumage of a bird, which adds to its weight, but enables it to soar to the sky."- The incidents here recorded are found also in (Wordsworth, quoting from the Fathers.) My Mark 2: 23-28; 3: 1-6, and Luke 6:1-11. The burden is light. Compare Matt. 23: 4. For time is uncertain. The most definite indications a contrast between the yoke which Christ breaks are the references in Luke 6: 1, to "the second and the rest he gives, see Romans chaps. 7 and 8; Sabbath after the first" (see note there), and the fact 7: 21-24 interprets the burden; 8: 1, 38, 39 that the grain was ripe for plucking. The barindicates the rest. If, as is thought by many of ley harvest was in April, the wheat harvest was the harmonists, the incident of the woman who in May, sometimes as late as June. Most harwas a sinner, recorded in Luke 7:36-50, occurred monists place both incidents immediately sucimmediately after this discourse, her acceptance ceeding that recorded in John, ch. 5. They proof the invitation here offered affords the best bably occurred prior to the Sermon on the possible interpretation of its true spiritual sig- Mount, certainly prior to the commission of the nificance. Compare with Christ's invitation and twelve. The place is also uncertain. The conhis absolute promise of rest to all who come to nection in all three of the Evangelists, neither of him, the dying discourse of Socrates: "Cebes whom gives an account of Christ's early Judean answered with a smile,' Then, Socrates, you ministry in detail, indicates Galilee. But see must argue us out of our fears; and yet, strictly note below, on verse 9. speaking, they are not our fears; but there is a 1. At that time. See note on chap. 11: 25. child within us to whom death is a sort of hob-On the Sabbath day. The Jewish Sabbath, goblin; him, too, we must persuade not to be the seventh day of the week, answering to our afraid when he is alone with him in the dark.' Saturday. There was no observance of the first Socrates said,'Let the voice of the charmer be day of the week till after the resurrection of applied daily until you have charmed him away.' Christ. Corn. Rather grain, probably barley'And where shall we find a good charmer of our or wheat. The principal grains known to the fears, Socrates, when you are gone?''Greece,' Hebrews were wheat, barley, millet and spelt, he replied,'is a large place, Cebes, and has the latter rendered sometimes rye (Exod. 9: 32; many good men, and there are barbarous races Isaiah 28: 25), and sometimes fitches (Ezek. 4: 9). Renot a few; seek for him among them all far and cent discoveries indicate that maize or Indian wide, sparing neither pains nor money; for there corn was known to the Egyptians, but whether is no better way of using your money. And you it was cultivated by the IIebrews or not is matmust not forget to seek for him among your- ter only of conjecture. Were an hungered. selves too; for he is nowhere more likely to be The rabbinical law allowed no eating on the Sabfound.' "-(Phcedo, Jowett's translation.) bath, except in case of sickness, prior to the morning prayers of the synagogue. A similar Ch. 12: 1-14. THE LAW OF THE CHRISTIAN SAB- canon in the ritualistic churches of to-day forbids BATH ILLUSTRATED. IT IS ALWAYS EASY TO CRITICISE breaking the fast before partaking of the comCHRISTIANS.-THE SERVICE OF CHRIST IS MORE THAN munion. Begat to pluck the ears of corn.'THE SERVICE OF THE TEMPLE.-THE LIBERTY OF THE Luke adds, " rubbing them in their hands," in O. T. ILLUSTRATED BY DAVID, BY THE TEMPLE SER-order to separate the kernel from the chaff. VICE; HOW MUCH GREATER THE LIBERTY OF THE N. T. 2. That which is not lawful to do upon — THE SERVICE OF MERCY, MORE THA.N THE SERVICE OF -T E OF MERCY, MR THAN THE SERVICE OFthe Sabbath day. The Jewish law expressly SACRIFICE; THE SERVICE OF CHRIST, MORE THAN THAT OF THE TEMPLE.-THE SABBATH PERMANENT: CHRIST permitted plucking the standing grain with the IS ITS LORD; UNIVERSAL: MADE FOR MAN.-TWO FUN- hand in passing through a field (Deut. 23: 25); SO DAMENTAL PRINCIPLES OF SABBATH OBSERVANCE: IT that the objection was not that there was any disIS MADE FOR MAN'S USE, SO ITS BEST USE IS ALWAYS ITS honesty or theft; and the spirit of the law allowed 162 MATTHEW. [CH. XII. 4 How he entered into the house of God, and did 6 But I say unto you, That in this place is one eat the showbread,j which was not lawful for him to greater" than the temple. eat, neither for them which were with him, but onlyk 7 But if ye had known what this meaneth, I1 will for the priests? have mercy, and not sacrifice, ye would not have con5 Or have ye not read in the law,' how that on the demned the guiltless. sabbath days the priests in the templem profane the 8 For the Son of man is Lord even of the sabbath sabbath, and are blameless? day. j Ex. 25: 30....k Ex. 29: 32, 33....1 Num. 28: 9....m John 7: 22, 23....n ch. 23: 17-21; 2 Chron. 6: 18; Mal. 3: 1....o Hoa. 6: 6. doing on holy days what was necessary to supply Not merely mercy is greater than the temple, needful food (Exod. 12: 16). But the rabbinical rules but, as Dean Alford interprets it, "If the priest forbade any approximation to labor on the Sab- in the temple, and for the temple's sake, profane bath. "One might not walk upon the grass be- the Sabbath, as ye account profanation, and are cause it would be bruised, which would be a kind blameless, how much more these disciples who of threshing; nor catch a flea, which would be a have gone hungry in their appointed following of kind of hunting; nor wear nailed shoes, which Him who is greater than the temple, the true would be a sort of burden; nor, if he fed his Temple of God on earth, the Son of man." chickens, suffer any corn to lie upon the ground, 7. I will have mercy and not sacrifice. lest a kernel should germinate, which would be Quoted from Hosea 6: 6. See note on Matt. a kind of sowing."-(Abbott's Jesus of Nazareth.) 9:13. If, in the service of sacrifice, the Sabbath And a special rule forbade to pluck the ears of law may be seemingly set aside, how much more corn, because that would be a kind of reaping. in my service, which is the service of mercy. The punishment awarded by the rabbis for a 8. For the Son of man. Mark inserts here presumptuous violation of this law was stoning. before this verse the important addition, The ~(See Lightfoot.) Sabbath was made for man, not manfor the Sab3. Have ye not read? Compare chapter bath. Therefore the Son of man is Lord also of the 9:13, and note there. Observe the delicate Sabbath. The Son of man is never, in N. T. usage, -irony of the question. What David did. The equivalent to man, but always signifies the Mesaccount is in 1 Sam. 21:1-9. They that were siah. Christ's declaration is not, as Grotius, Be-with him. In Samuel, Ahimelech is repre- cause the Sabbath was made for man, man is sented as asking, " Why art thou alone, and no Lord of the Sabbath, which would be a singular man with thee?" but verse 4 of 1 Sam. ch. 21, non sequitur; but, Because the Sabbath is made shows clearly that he was not absolutely alone, for humanity, the Lord of humanity is Lord of only, for a king's son, comparatively unattended. the Sabbath. Observe, is Lord of the Sabbath. 4. And did eat the showbread. This con- He does not, then, abolish it, but retains and sisted of twelve loaves placed fresh every Sab- rules over it. While the direct bearing of this inbath day on the table in the sanctuary (Exod. 25: cident and teaching respects the Sabbath observa-30; 39: 36). It could be eaten only in the sane- ance, it goes deeper. It strikes at the root of all tuary and by the priests (Lev. 24: 5-9). To get this ceremonialism. The Christian must be willing bread, David told a lie; and the consequence was to die for a principle (Luke 14: 26); he is not redisastrous in the extreme (see 1 Sam. ch. 22: 17-19). quired even to suffer a pang of hunger merely to *Christ does not commend his course in this preserve intact a ceremonial. If the Sabbath, respect; the only question before him relates to the oldest and the most sacred of all religious Sabbath observance, and the right of man to observances, was made for man, much more all modify or set aside a ceremonial regulation in lesser observances. case of necessity. Observe, that fresh bread had 9-13. HEALING OF THE MAN WITH THE WITHjust been put upon the table when David arrived ERED HAND. Mark 3:1-6, and Luke 6: 6-11, (1 Sam. 21:6), he taking that which was carried add some features not given here. Combining away; the day, therefore, was the Sabbath (Lev. these accounts, it appears that Christ entered:i: s). the synagogue on the Sabbath to teach (Luke); 5. The priests in the temple profane that the Scribes and Pharisees, observing the the Sabbath. By kindling fires for the burnt man with the withered hand, watched to see offerings and bearing the sacrifices and utensils whether Christ would heal, that they might find through the temple. The Sabbath was the a ground of accusation against him (Luke); that priests' busiest day of labor. Work was required they first put the question to him, Is it lawful to of the priests (Numb. 28: 9, 10); though in general heal on the Sabbath days? (Matt.) that he, knowing forbidden (Exod. 20: 10; Neh. 13: 19; Jer. 17: 21, 22, 27) their purpose, replied with a question which disBlameless. Because the greater duty of tem- closed their hypocrisy, Is it lawful to do good on pie service set aside the law of Sabbath rest. the Sabbath day, or to do evil? to save life, or to Compare John 7: 22, 23. kill? to which they could make no reply (Mark, 6. A greater than the temple is here. Luke); that he looked about upon them with Cm. XII.] MATTHEW. 163 9 AndP when he was departed thence, he went into 2 How much then is a man better than a sheep? their synagogue: Wherefore it is lawful to do well on the sabbath days. o1 And, behold, there was a man which had his hand 13 Then saith he to the man, Stretch forth thine hand. withered. And they asked him, saying, Is1 it lawful And he stretched it forth; and it was restored whole, to heal on the sabbath days? that they might accuse like as the other. him. I4 Then the Pharisees went out, and held a council II And he said unto them, What man shall there be against him, how they might destroy him. among you that shall have one sheep, ande if it fall into 15 But when Jesus knew it, he withdrew himself a pit on the sabbata day, will he not lay hold on it, and from thence: and great multitudes followed him, and lift it out? he healed them all; p Mark 3: 1, etc.; Luke 6: 6, etc....q Luke 14: 3....r Deut. 22: 4. anger, being grieved at the hardness of their Luke 14:15). It is not improbable that the subsehearts, then answered their question and his own quent regulation was added by some of the by the illustration of the sheep (Matt.), which he rabbis to meet the very point of Christ's arguseems to have subsequently repeated in a slightly ment in this case. different form on another occasion (Luke 14:5); he 12. How much better then is a man then performed the cure, but with a word, doing than a sheep. Compare Matt. 6: 26, and note nothing, and so giving no ground on which they there. It is lawful to do well on the Sabcould base an accusation. bath days, i. e., to do good to others. The 9. Departed thence. Nothing more is ne- language (zYuaig 7trotiv) is the same as that emcessarily indicated by this than that the two in- ployed in Matt. 5: 44, "Do good to them that cidents did not occur in the same place. Luke hate you." Work, the sole object of which is true says the healing was wrought " on another Sab- benefit to others, is legitimate Sabbath labor. bath." Their synagogue. That is, a syna- 13. Then saith he to the man. As the gogue of the Pharisees, one in which their infiu- cure is wrought only by a word, the Pharisees ence predominated. have no ground of accusation; there has been 10. Had his hand withered; i. e., dried no infraction of the letter of even their own up from a deficient absorption of the nutriment. regulations. Observe that with the word of Luke says his "right hand." The disease here command here, as in others of Christ's miracles indicated results in a loss both in size and in (Matt. 9:6; John 5:8, etc.), comes power to obey it. power of the arm; for it there is no remedy So he requires what are impossibilities of withknown to man. They asked him, saying, Is ered souls, but with the command imparts power it lawful to heal on the Sabbath day? to fulfill (John 1: 12). Their object was to provoke him to some act on 14. Took counsel. Not the gathering of an which they could base an accusation of Sabbath- official body, but an informal consultation is indibreaking, the punishment for which was death. cated. The Herodians joined in these deliberaThe Mosaic law did not forbid works of healing; tions (Mark 3: 6). This is the first mention of any but the rabbinical tradition and interpretations deliberate plan formed to put our Lord to death. did. "Let not those that are in health use The attempt at his destruction in Nazareth (Luke physic on the Sabbath day." " He that hath the 4: 29) was the sudden impulse of a mob. Observe, toothache, let him not swallow vinegar to spit it in the effect of this miracle, how utterly ineffiout again; but he may swallow it, so he swallow cacious are miracles to persuade uncandid souls. it down." Lightfoot gives a number of these See an illustration of the same principle in Luke minute and absurd Sabbath regulations. See 16: 31. Modern miracles would not convince Luke 13:14. modern skepticism. 11. And he said unto them. He first THE LESSON OF THESE INCIDENTS. In conasked them a question which they could not an- sidering the general significance of Christ's exswer: "Is it lawful to do good on the Sabbath ample and words in these two incidents, it is to days? to save life or to kill?" (Mark 3: 4, and note); be observed, 1st. That Christ chose the Sabbath i. e.. to save life, as I am seeking to do, or to kill, as an occasion for many cures. Seven such are as you are seeking to do, in endeavoring to find a recorded in the Gospels (Mark 1: 21, 29; Luke 13:14; ground of accusation against me. 14: 1; John 5: 9; 9:14). 2d. That in these incidents What man shall there be among you, there is nothing to indicate that the Lord inetc. Later rabbinical law forbade the owner tended to do away with the Sabbath day. 3d. of a beast that fell into a pit to lift it out; he That, on the contrary, his assertions, The Sabmight, however, bring food, or even lay planks bath was made for man, and, The Son of man is for the beast to come out on. That this regula- Lord of the Sabbath day, indicate its perpetuity tion was of a later date is evident from Christ's as a Christian institution. 4th. That he does language here, which indicates that the saving of vigorously sweep away the traditions and interthe beast in such case was a thing allowed (compare pretations of the rabbis, who had converted this 164 MATTHEW. [CH. XII. 16 And charged them that they should not make him I7 That it might be fulfilled which was spoken by known: Esaias the prophet,s saying, s Isa. 42: 1. day of rest into a day of irksome bondage. striking illustration: "A new commandment 5th. That by implication he repudiates all inflexi- I give unto you, That (iva) ye love one another; ble rules which trammel the Sabbath day, and set- as I have loved you, that (i'v) ye also love one ties it on a new basis of principle, enunciated in another." It is certainly unnatural though not the two declarations, The Sabbath was made for impossible to render the first'ivc (hina) "in order man, and he is, therefore, to use it in the way best that," i. e. to suppose Christ's declaration to be, calculated for his highest good, and It is lawful I have given you a new commandment in order to do good on the Sabbath days, i. e., work, the that ye love one another; but it neither accords sole object of which is the true welfare of others, with common sense nor with other teachings of is not prohibited by the requirements of a true Scripture to give that meaning to the second iric, Sabbatical rest. so as to read, I have loved you in order that ye love Ch. 12: 15 —21. THE GENTLENESS OF JESUS. JESUS one another; for the springs of Christ's love are ILLUSTRATES HIS OWN TEACHINGS: DOES NO BIGHT- in himself. So here, while i'a has a qualified telic ILLUSTRATES HIS OWN TEACHINGS: DOES NO IIGHTEOUSNESS TO BE SEEN OF MEN (Matt. 6: 1).-HIS sense, yet " in order that " would not fairly repHONOR: THE BELOVED OF GOD; HIS POWER: THE SPIR- resent its true significance, for it is impossible to IT OF GOD; HIS OFFICE: THE DIVINE REVEALER TO believe that the reason why Christ was gentle, ALL NATIONS; HIS METHODS: QUIET, GENTLE; HIS TEN- did not strive nor cry, bore patiently and long DERNESS: HE DESPISES NOT THE POOR AND FEEBLE; with the bruised reed and smoking flax, was that MIS GLORY: THE SAVIOUR OF ALL NATIONS. he might fulfill a prophecy. This would make Parallel with verses 15 and 16 is Mark 3: 7-12, Christ for the prophecy, whereas the prophecy is which is fuller. He departed to the sea, and for Christ. The mistake-for in spite of Dean procured a small boat to escape from the multi- Alford's very positive assertion, I cannot regard tude. The rest of this passage (verses 17-21) is pecu- it but as a mistake-arises from forgetting that liar to Matthew. the language of the N. T. is popular, not ab15. But Jesus knowing this. The impli- struse, and conforms in many respects rather to cation of the original, unlike that of our transla- the later than to the classical Greek. I may add tion, is that he knew it at once. Compare Matt. that while Winer (~ 53, t 10, sec. 6) in the main appears 9: 4. Withdrew himself. By his example to sustain Alford's view, though he is less positive he enforces his directions to his disciples (Matt. and seems to allow of some exceptions, the other 10: 23). Great multitudes followed him. view is maintained by Olshausen, Note on Matt. His enemies were the ecclesiastical leaders; he 1: 21; Owen, Note on same; Ellicott, Note on was still popular with the common people. Ephes. 1:17; Sophocles, Gr. Lex., Art. ail; Healed them all, i. e., all that were in need Robinson, Gr. Lex. of N. T., Art. i,', and other of healing. Compare chap. 8:16, and note there. scholars quoted in those authorities. Olshausen's 16. And charged them, etc. See note on argument appears to me to be quite conclusive Matt. 8: 4. on this subject. "This Evangelist (John) has 17. That it might be fulfilled. The origi- used closa once only (John 3: 16) in all his writings; nal is nearly equivalent to so was fulfilled (Gr. i'a and in that instance it is after a preceding OV'THC; 72,l? oo,91J). It, however, embodies the idea that'nctc, too, occurs only in John 11: 57. But it is both the prophecy and the fulfillment were in inconceivable that John should not sometimes accordance with God's purpose. For it is true have wished to express the notion of mereconsethat it was the purpose of Christ in life, char- quence without intention. Such passages as acter, and death, to fulfil God's will concerning John 4:34; 9:2; 15:13; 16: 7; 17: 3, show him. that he employed iva for this purpose." I may take this occasion to say to the Greek 17. Which was spoken by Esaias, i. e. student, that I dissent from Alford's conclusion Isaiah. The quotation is from Isaiah 42: 1-4. that "it is impossible to translate iva (hina) in It is apparently a quotation from memory, for it any other sense than'in order that.'" Sophocles follows neither the original Hebrew nor the Greek (Greek Lex., art. i'va) has given a number of illus- version (the Septuagint) with verbal accuracy. trations, some from the Septuagint, showing The N. T. quotations from the 0. T. afford a that it is used in the later Greek otherwise than striking illustration of the biblical disregard of in a telic sense; and there are passages in the the letter, and a conclusive argument against the N. T. where it cannot be rendered "in order doctrine of verbal inspiration, i. e. the doctrine that that," without forcing an unnatural meaning the Holy Spirit dictated the words, and that the upon the sacred text. John 13: 34 affords a writers were mere amanuenses. That the English CH. XII.] MATTHEW. 1 i8 Behold my servant, whom I have chosen; my flax shall he not quench, till he send forth judgment beloved, in whom mv soul is well pleased: I will put unto victory. my spirit upon him, and he shall shew judgment to the 2i And in his name shall the Gentiles trust. Gentiles. 22 Thent was brought unto him one possessed with 29 He shall not strive, nor cry; neither shall any a devil, blind and dumb: and he healed him man hear his voice in the streets. insomuch that the blind and dumb both spake and 20 A bruised reed shall he not break, and smoking saw. t Mark 3: 11; Luke 11: 14. reader may note the contrast in phraseology, I Spirit of God dwelling in and with a perfect man. transfer Henderson's translation of the original And he shall announce judgment to passage: the Gentiles; rather to the nations, i. e. to all nations, including the Jews, but also including Mine Elect in wehom my soul delihteth; pagans. Compare Matt. 3: 12, and note; 25: 31, Mine Elect in whom my soul delighteth; I have put my spirit upon him; 32; John 5: 22, 27. He shall cause judgment to go forth to the nations; 19. He shall not strive. Compare 2 Tim. He shall not cry nor raise his voice,2: 24. Observe that though error was common Nor cause it to be heard in the streets. in Christ's day, as in ours, he rarely if ever enA bruised reed shall he not crush; tered into a theological discussion. His preachAnd a glimmering wick shall he not quench; ing was not controversial, though sometimes For permanence he shall cause judgment to go forth. doctrinal. He denounced sin (Matt. cl. 23), corHe shall not glimmer [be dim], neither shall he be rected error by instructing in the truth (chaps. 5 bruised, debate (ch. 21: 23-27). Nor vo Till he have established judgment on the earth, - o vo And the maritime lands have waited for his law." ciferate. Christ's preaching was not vocierous; his power was gentle. Compare Psalm 18. My servant. The same word (fratc) is 18: 35. Neither shall any man hear his translated child in Acts 4: 27. It is the one em- voice in the streets. Of course to be underployed in Matt. 8: 6; see note there. The phrase stood as an elaboration of the preceding clause. is used by Isaiah in various senses. It is applied Christ was characteristically a street and field to himself (Isaiah 20: 3), to Eliakim (22: 20), to the preacher. Jewish people (41:, 9; 44:, 2, 21; 45: 4), and to the 20. A bruised reed. The reed was itself Messiah (42: 1; 50:5-10; 52:13). Its application to an emblem of weakness (see note on ch. 11: s). A the Messiah, in the passage from which this quo- bruised reed is one broken, but not entirely in tation is made, is recognized by most Jewish two. The flax floating in oil was a common form rabbis, and in the Chaldee paraphrase the inter- of lamp; the smoking flax is one almost extinpretation is incorporated in the text, which reads, guished. The half-formed purpose he will not Behold my servant, the Messiah. Whom I discourage; the disheartened aspiration he will have chosen. The Greek word (uiE zLwo) here not extinguish; the least glimmer of faith and rendered chosen occurs no where else in the N. T. love he will accept as a beginning; he will not, It is a different word from that employed in such by coldness or rebuke, destroy. Read this metapassages as John 15:16, and does not involve the phor in the light of chap. 11: 28. "He who idea of selection from many, but of preferment holds not a hand to the sinner, nor carries the and love. In whom my soul is well burden for his brother, breaks the bruised reed; pleased. Compare Matt. 3: 17; 17: 5. And he who despises the spark of faith in a little one for the reason why God the Father is well pleased extinguishes the smoking flax."-(Jerome.) Siwith the Son, see Phil. 2: 9; Hebrews 1: 9. I mon would have broken the bruised reed in the will put my Spirit upon him. Compare woman that was a sinner; Christ forbade and Matt. 3: 16, 17; John 1: 32-34; 3: 34; 10: 38; strengthened the faltering purpose (Luke 7: 37-48). 14: 10. Observe that in some passages the Spirit The Pharisees would have extinguished the of God is represented as taking on human nature smoking flax in Zaccheus; Christ fanned it into (Phil. 2: G, 7; Hebrews 2: 16); and elsewhere, as here, a flame of true penitence (Luke 19: 1-10). Peter was the man Christ Jesus is represented as clothed a bruised reed whom Christ broke not (Luke 22: with and inspired by the indwelling Spirit of 55-62). Till he send forth judgment unto God. Thus the Bible uses both forms of ex- victory, i. e., until he brings long conflict with pressing the incomprehensible character of Jesus evil to an end by taking the judgment-seat and Christ (see ver. 27) which in the church have been becoming conqueror as judge over all (1 Cor. 15: 25; employed separately by antagonistic schools of Rev., ch. 20). The implication is, that the work of theology. To the devout Arian Jesus Christ is redemption will cease with the final judgment. a man in whom the Spirit of God peculiarly 21. And in his name shall the Gentiles dwells; to the devout Athanasian, he is the trust. For parallel declarations of the univer 166 MATTHEW. [CH. XIL 23 And all the people were amazed, and said, Is not them, Every kingdom divided against itself is brought to this the son of David? desolation; and every city or house divided against it24 But when the Pharisees heard it, they said, This self shall not stand: fellow doth not cast out devils, but by Beelzebub the 26 And if Satan cast out Satan, he is divided against prince of the devils. himself; how shall then his kingdom stand? 25 And Jesus knew their thoughts,u and said unto 27 And if I by Beelzebubv cast out devils, by whom u Ps. 139: 2; John 2: 24, 25....v verse 24. sality of Christ's kingdom of grace, see Isaiah were "'scribes who came down from Jerusalem." 49: 6, 12; 51: 4, 5; Matt. 28:19; Mark 16:15. There is nothing inconsistent in these different 12: 22-42. HEALING OF DUMB AND BLIND, ANDdescriptions. They were, in office scribes, in DISCOURSE lHEREON. No EVIDENCE CAN CONVINCE A sentiment Pharisees, at the time present with DETERMINED SKEPTIC.-THE ARGUMENT FROM MIRA-and part of the multitude. They said. Not CLES, OF HEALING IN THE PAST, OF GRACE IN THE PRES- openly, but to one another. This is evident from ENT: NONE BUT GOD IS STRONGER THAN SATAN. —IN the language of the next verse. But by BeelTHE CONFLICT BETWEEN GOOD AND EVIL THERE CAN BE zebul the prince of devils. All the authoriNO NEUTRALITY. EVERY MAN IS A SUBJECT OF GOD OR ties agree that the reading here should be BeelOF SATAN.-WITH CHRIST IS ALWAYS FOR CHRIST; TO zebul. Beelzebub, or Baal-zebub (lord offlesh), BE SEPARATE FROM CHRIST IS ALWAYS TO BE AGAINST was a god of the Ekronite ( Kings 1: ). By the HIM.-ALL WORK THAT IS NOT WITH CHRIST, WASTES. — THERE AE BOUNDS TO GOD'S PARDONING C GRACE,-THE change of a single letter the Jews converted it UNPARDONABLE SIN: TREASON AGAINST THE HOLY into Baal or Beelzebul (lord of filth), and applied GHOST.-THE TREE IS MORE THAN ITS FRUIT; THE it to the prince of devils. In their demonology, CHARACTER THAN CONDUCT.-WORDS ARE THE INCAR- the demons were divided into ranks or classes, NATION OF THOUGHTS, THE INTERPRETERS OF THE Satan, or Beelzebul, or the devil, being the prince SOUL.-OUR WORDS ARE WRITTEN IN THE RECORD OF or chief of all. See on his character note on ch. OUR LIFE.-THE RESURRECTION OF CHRIST THE EVI- 4 1 DENCE OF CHRISTIANITY. DENE~CE OF CHRISTIANITY. Observe that during Christ's life it was never The time when this miracle was wrought, and denied by his bitterest foes that he wrought the accompanying charges of the Pharisees and miracles. Compare John 11: 47. Even the Christ's reply were uttered, is uncertain. There Pharisees were compelled to admit the miracles is no reasonable doubt that the three accounts which they attributed either, as here, to demogiven by Matthew here, by Mark (ch. 3:19-30), and niacal agency, or, as in their later books,. to by Luke (ch. 9:14-20), are all of the same incident magical powers. A blasphemous Life of Jesus, and discourse, though some scholars have sup- compiled from the rabbinical authorities, asserts posed its occurrence twice. Robinson places it that he wrought them by possessing himself almost immediately after the Sermon on the secretly of the incommunicable name of God Mount. Townsend does the same. The internal kept in the Holy of Holies, and carefully guarded evidence-the facts that so serious a charge was there; and that the cause of his death was his definitely brought against Jesus as that of co- deprivation, through the treachery of Judas, operation with Beelzebul, and that the people of the manuscript on which he had written this designated him the Son of David, i. e., the Mes- name and other mysteries there acquired. The siah, the first time this designation was given to first open denial of the reality of the miracles aphim by the multitude-appears to me to point to pears as late as the second century in the works a later period. It was probably subsequent to of Celsus. the charges made of eating with publicans and 25. And Jesus knew their thoughts. sinners (ch. 9: 11) of blasphemy (ch. 9: 3), and of Compare ch. 9: 4; Heb. 4: 13. Every kingSabbath breaking (ch. 12:2, 10, etc.). The place ap- dom divided against itself. The German pears from Mark 3: 22 to have been Galilee, and version expresses the idea happily: Every kingfrom same chapter, verses 20, 21, to have been in dom not at one with itself (uneini). History a house, affords abundant illustration of this principle in 22. One possessed with a devil, or demon. human affairs. The principle itself constitutes See note on Demoniacal Possession, ch. 8, p. 85. an incidental but strong argument against sec23. Son of David. A common Jewish ap- tarianism. See 1 Cor. 1:13. Observe that pellation of the Messiah. See references in note Christ recognized and set the seal of his approval on ch. 8:27. on the Jewish conception of two kingdoms, of 24. But when the Pharisees heard it. good and evil, with their angels and archangels. That is, when they heard what the people said. The kingdom of Satan is as definitely recognized That they were present is indicated by Luke's byJesus as the kingdom of God. And every X * phraseology "Some of them said." Mark gives house (ozlla), here equivalent to household. a more definite description of these critics; they 26. If Satan cast out Satan. Satan is CH. XII.] MATTHEW. 167 do your children cast them out? therefore they shall house, and spoilx his goods, except he first bind the be your judges. strong man? and then he will spoil his house. 28 But if I cast out devils by the Spirit of God, then 30 He that is not with me, is against me:y and he the kingdomw of God is come unto you. that gathereth not with me, scattereth abroad. 29 Or else how can one enter into a strong man's 31 Whereotre I say unto you, Allz manner of sin and w ch. 6: 33; Dan. 2:44; Luke 11: 20; 17: 21; Rom. 14: 17....x Isa. 49: 24; 53: 12; Rev. 12: 7-10; 20: 2, 3....y 1 John 2: 19.... z Mark 3: 28; Luke 12: 10. here evidently synonymous on the one hand with isees. The later and better interpretation unBeelzebul, on the other with the demon which derstands by "your children," the disciples of Christ has cast out, who is treated as one of the Pharisees (see 2 Kings 2: 3), and the argument to Satan's emissaries. The passage shows conclu- be, Your own disciples assume to cast out devils; sively that in New Testament usage demon is how do they accomplish it? If in them it is nearly equivalent to devil with us, not merely to an evidence of divine authority, what is it in spirit, as in classical usage. He is divided me? They, therefore, shall judge. Did, then, against himself: how shall then his king- the disciples of the Pharisees cast out devils? That. dom stand? It is true that the kingdom of they pretended to do so is certain. There is no Satan is in perpetual discord and anarchy, for to other evidence in Scripture of such a practice this the spirit of selfishness inevitably leads; than that contained here; for the persons menbut in relation to the kingdom of heaven, it is at tioned in Luke 9: 49, and in Acts 19: 13, 14, asone. "Just as a nation or kingdom may em- sumed to cast out devils only in Christ's name; brace within itself infinite parties, divisions, dis- the latter incident, however, implies a not uncords, jealousies, and heart-burnings; yet if it is common practice of exorcism. But there is. to subsist as a nation at all, it must not, as re- abundant evidence of this practice in the rabgards other nations, have lost its sense of unity; binical books. Josephus refers to it: "He (i. e. when it does so, of necessity it falls to pieces and Solomon) left behind him the manner of using perishes."-(Trench.) There is, however, a real exorcism, by which they drive away demons, so as well as seeming unity in the kingdom of evil; that they never return, and this manner of cure every evil influence co-operates with others, and is of great force unto this day" (Antiq. viii., ch. tends to render the soul more subject to sin and 2, ~ 5). And he proceeds to give an account of Satan; and in all conflicts the hosts of evil natur- the method pursued-a species of incantation ally and instinctively ally themselves together; In one passage (Wars of Jews, viii., ch. 6, ~ 2) he while the truth tends to the development of the gives an account of a root called barras, which individual conscience and to liberty of judgment can only be plucked in a particular manner, but and action in the individual, and so leads at first which "quickly drives away those called demons, to divisions which only time and a riper develop- which are no other than the spirits of the wicked, ment can cure. Contrast, for example, the unity that enter into men that are alive, and kill them, of the Papal Church with the divisions among unless they can obtain some help against them." Protestants. That the Pharisees claimed power to cast out 28. By whom do your children cast devils is then clear; but, notwithstandingAlford's them out? There are two interpretations of argument, there appears to me to be nothing in this verse. Chrysostom and the fathers gene- the words of Jesus here to warrant the belief rally understand by "your children" the apos-that they really possessed any such power. The ties. "He saith not'my disciples,' nor'the argument is simply one ad hominem, and it is apostles,' but'your sons,' to the end that if, in- equally strong whether the exorcism of evil deed, they were minded to return to the same spirits was real or pretended. nobleness with them, they might derive hence a 28. But if I cast out devils by the Spirit powerful spring that way." —(Chrysostom.) And of God. Literally in the Spirit of God, i. e. in he interprets the argument thus: "If I so cast the power of his Spirit; Luke says "with the them out, much more those who have received finger of God." Then the kingdom of God their authority from me. Nevertheless, no such is come unto you; rather, as rendered in Luke, thing have ye said to them. * X * Therefore, upon you. It comes upon the Pharisees and the also he added,'they shall be your judges.' For devils, unto the disciples and the victims poswhen persons from among you, and having been sessed of devils. practised in those things, both believe me and 29. Or else, i. e., if the kingdom of God has obey, it is most clear that they will also condemn not come, if one stronger than Satan is not here. those who are against me both in deed and How can one. Luke says "a stronger than word." But this interpretation is unnatural, he," i. e., than Satan. The same Greek word and has probably been invented to avoid the (laXv(;EQgoc;), here translated "stronger," is. difficulty felt in supposing that Christ imputes used by John the Baptist to designate Jesus miraculous powers to the followers of the Phar- (Matt. 3: 11; Luke 3: 16, there translated "mightier"). Enter 168 MATTHEW. [COH. XII. blasphemy shall be forgiven unto men: but the blas- of man,b it shall be forgiven him: but whosoever phemy against the Holy Ghosta shall not be forgiven speaketh against the Holy Ghost, it shall not be forunto men. given him, neither in this world, neither in the world 32 And whosoever speaketh a word against the Son to come. a Heb. 10: 29; 1 John 5: 16....b Luke 7: 34; John 7: 12; 1 Tim.: 13. into a strongman's house, except, etc. The cedes concerning the kingdoms of good and evil, strong man is Satan, his house is. the whole do- God and Satan. Mark (3: 30) gives the connection main of evil. It is only by binding Satan that his still more definitely: " Because they said, He power over the souls of men can be broken. hath an unclean spirit." I say unto you. A Compare for interpretation of metaphor Isaiah common introduction of a solemn assertion. See 40:10; 49:24, 25; 53:12; Col. 2:15, and note note on Matt. 5: 18. Every sil and blason Luke 11: 21, 22, where the metaphor is given phemy shall be forgiven. Our English vermore fully than here. sion doubtless gives the sense: not every sin 30. He that is not with me is against shall be forgiven, but every kind of sin; that is, me, etc. The converse of the proposition is also there is forgiveness through repentance for all true, He that is not against us is on our part sins except the one about to be mentioned. But (Mark 9:40; Luke 9: 50). This is the consummation of the blasphemy of the Spirit. The word Holy the first part of the discourse, and leads to the is inserted by the translators in this verse to make second part. See on next verse. It sets forth it conform to the verse following. On the meanthe division of all moral beings into two king- ing of word blasphemy see below. doms of good and evil, God and Satan, in one 32. Against the Son of man, i. e., the or other of which every person is of necessity; for Messiah. See note on Matt. 10:23. It is not there is no third kingdom. He that is not true, as some commentators have supposed, that gathering with me,-for the finalharvest,-is the contrast is between speaking against the scattering abroad, does not gather for any Messiah in his veiled condition and unfinished harvest, but scatters, wastes. This is not a work, and slandering the same Person after the mere repetition of the first clause of the verse. change of glory which the Holy Ghost was soon The first asserts that he who is not Christ's fol- to throw around his claims, and in the full knowlower is his foe, and it classes the multitude, who ledge of that, for the phrase " Son of Man" is were listening but not obeying, with the Phari- used by Christ in describing himself both as:sees, and both with Satan and the devils; the coming in spiritual glory and power on the day second asserts that every act and influence in life, of Pentecost (Matt. 10: 23, and note), and subsequently of the disciple as well as of him who is not, if it to judge the world (Matt. 26: 64), and is quoted gather nothing for Christ and with him, scatters from Daniel and the rabbinical books, where it is and wastes that which has been or is being an appellation of the Messiah. Neither in this gathered. Every act as well as every individual world, neither in'the world to come. All is with and for Christ or against him. For such attempts as that of Dr. Adam Clark to meaning of the word "gathering" see Matthew break the force of this language by such inter3:12; 13: 30; of the word " scattering " see John pretations as " Neither in this dispensation, viz., 10:12. Observe that throughout this verse the con- the Jewish, nor in that which is to come, viz., trast is not between him who isfor Christ or who the Christian," or that of Wordsworth, followgathers for Christ and him who is against Christ ing certain of the fathers, "Is very unlikely to or scattereth, but between him who is with obtain pardon," are utterly inadmissible. The Christ (Gr. lserd) or gathereth with Christ contrast here recognized between this world (et',ay(o) and him who is against Christ or scat- and the world to come is a common one among tereth. One can be for Christ only as he is with the Jewish rabbis, and no phrases could have Christ. We are against him when we are not been better adapted to cover, to the Jewish ewith him, i. e., in his fellowship. When we are mind, the whole period of the soul's existence. in his fellowship we cannot be against him. Un- There is certainly in this verse no necessary imwisdom may make our work apparently scatter- plication that there is forgiveness of any sin in ing, wasteful, useless; but he gathers it if we the life to come, though that deduction has been have worked with him. Mary doing no work, drawn, even by Augustine; on the other hand, only sitting at Jesus' feet, wasfor him; Martha, there is positive assertion that there is a sin for cumbered about much serving, though for him, which there can never be pardon. It would be scattered, wasted her energies, because she was impossible to employ language more definitely not with him in sympathy (Luke 10: 35-4). inconsistent with the idea that all men will be 30. Wherefore. This conjunction connects finally pardoned and restored to divine favor. the discourse following respecting blasphemy OF BLASPHEMY AGAINST THE HOLY GHOST..against the Holy Spirit closely with what pre. Volumes have been written respecting this utter CR. XII.] MATTHEW. 169 33 Either make the tree good, and his fruit good; 34 0 generationd of vipers! how can ye, being evil, or else make the tree corrupt, and his fruit corrupt: speak good things? for oute of the abundance of thefore the tree is known by his fruit. heart the mouth speaketh. c ch. 7: 16, 17....d ch. 3: 7....e Luke 6:45. ance of Christ. In the early church conflicting brought against Christ by the Pharisees, This sects charged each other with this sin. The fellow doth not cast out devils but by Beelzebul fathers attributed it to the Arians because they the prince of devils. (See Mark 3: 30.) If they denied the divinity of Christ, to the Macedonians were not guilty of this sin they were approachbecause they denied the Godhead of the Holy ing it. (e) The language used by Christ in deSpirit, and, in brief, to all heretics because they scribing the sin had a more definite meaning with spoke evil of the Holy Spirit's work. In later the Jews than it has with us. The Spirit of God times multitudes have yielded themselves to was not first revealed at Pentecost. The phrase despair, supposing themselves guilty of it. It is of constant occurrence in the 0. T. (Exod. 31: 3; has been variously defined as, Persistent resist- Numb. 11: 26; 1 Sam. 10: 10; 19: 20; Psalm 137: 7; 143: 10;. ance to the influence of the Third Person of the Isaiah 48: 16; Ezek. 11:24, etc.). As used here by Jesus, Trinity; Impious speaking against the Holy it would be understood by his auditors in the Ghost; Attributing the works of God to Satan; 0. T. sense, viz., neither as the Third Person of A wanton and blasphemous attack on the divine the Trinity, for the doctrine of three Persons in nature and power of Christ; A contemptuous one God was unknown to the Jews, nor as the treatment of Christ, not as he then appeared in divine power in Jesus Christ, for his divinity was his humiliation, but as he was ere long to appear, not recognized fully, even by the disciples, till when his mission and character should be at- a later period, but as God manifest in personal tested by the Holy Ghost; Not a particular act presence and power in and upon the hearts of men. of sin but a state of sin, a wilful, determined op- (f) The word blasphemy had a well defined position to the blessed power of the Holy Spirit; meaning to the Jews. It was the designation of Not a sinful state of mind, but one great and a crime defined by statutes, and punishable by deadly sin, which, when committed, renders for- death. Under the theocracy Jehovah was king giveness absolutely impossible. It has been sup- of the Jews. He at first appointed directly all posed that the Pharisees had committed it, and subordinate officers, and held, in his own name, Christ denounced this woe upon them; that they all the land; later the kings were his own had not committed it, but approached its corn- anointed, and ruled in his name. To do aught to. mission, and Christ warned them of their danger. diminish reverence and allegiance to him was To a certain extent the sin appears to be left the blasphemy of the 0. T., a crime answering purposely undefined, the note of warning to be to treason in our own times, and was carefully indefinite, that it may caution all against trans- defined and rigorously punished by the Mosaic gressing the bounds beyond which forgiveness laws. (For laws, see Exod. 20:1-7; 22: 20; Deut. 13: 1-5; 18: never reclaims. In seeking to understand 19, 20; Numb. ch. 16; 20: 7-12; 1 Kings 18. See also Abbott's Jesus of Christ's meaning, and governing ourselves by Nazareth, ch. xxxv.) It was of this crime that Jesus the canon, we are to understand him as he would was accused, and for it condemned by the Sanexpect to be understood by his auditors, the fol- hedrim, because he assumed a divine character, lowing facts are to be considered. (a) There is and claimed divine honors (Matt. 26: 63-66). (g) The an unpardonable sin; a sin, be it act or state, for warning here was uttered by Christ, not to infiwhich there is no space for forgiveness. It is' dels and open opposers of the kingdom of God,, possible to go beyond the reach of God's mercy. nor to hardened, flagrant, and undisguised sin(b) There are hints of such a sin elsewhere in ners; but to the Pharisees, who claimed to be the N. T. In the study of this subject these leaders in the Jewish theocracy, citizens in the should be carefully examined. The principal kingdom which the Messiah was to inaugurate. passages are the following: Heb. 6: 4-6; 10: I conclude, then, that by blasphemy against 26-31; 12:15-17; 1 John 5:16. (c) The connec- the Holy Ghost Christ's auditors would undertion in this discourse is close between Christ's stand, not a hardness of heart, a state of wilful, previous reference to the oppugnance of the two determined, obdurate sin, though only out of this kingdoms of good and evil, and his allusion here could it spring, nor every kind of evil speaking to blasphemy against the Holy Ghost. " Where- against either the Third Person in the Trinity or fore," i. e., because he that is not with me is of the divine nature and office of Christ, but treason necessity against me, " I say unto you, All man- by professed members of the kingdom of God against ner of sin and blasphemy shall be forgiven except the Spirit of God, manifested in this instance by the blasphemy against the Holy Ghost." (d) It wilfully confounding the two kingdoms of good is also closely connected with the accusation and evil, God and Satan, and attributing to the 170 MATTHEW. [CH. XII. 35 A good man out of the good treasure of the heart 38 Then certain of the scribes and of the Pharisees bringeth forth good things; and an evil man, out of answered, saying, Master, we would see a sign" Irom the evil treasure, bringeth forth evil things. thee. 36 But I say unto you, That every idle word that 39 But he answered and said unto them, An evil men shall speak, they shall give accountf thereof in the and adulterous' generation seeketh alter a sign; and day of judgment: there shall no sign be given to it, but the sign of the 37 For by thv wordsg thou shalt be justified, and by prophet Jonas: thy words thou shalt be condemned. 40 ForJ as Jonas was three days and three nights in f Ecc. 12: 14; Eph. 5: 4, 6; Jude 15....g Prov. 13: 3....h ch. 16: 1; 1 Cor. 1: 22....i Isa. 57: 3....j Jonas 1: 17. diabolical agency of the latter the blessed oper- 36. Every idle word. This is not merely ations in merciful healing wrought by the equivalent to evil word, though it includes such. former. But all wilful, wanton, determined op- The original (dqyoc) is used in the N. T. to desigposition to the work of the Holy Spirit, either in nate unemployed persons (Matt. 20: 3, 6, etc.; 1 Tim. others' hearts or our own, especially when en- 5:13, etc.), and in the classics, money lying without gaged in by those who profess allegiance to the interest, and land untilled, and a fallacious arguHoly Ghost, approximates this sin. ment, i. e., one that comes to no true result. 33. Either make the tree good and his Here the meaning is every non-productive word; fruit good, or else make the tree corrupt every word that adds nothing, either to the preand his fruit corrupt. The direct connec- sent happiness or the permanent usefulness of tion with the preceding verses appears to be others, all talking for the mere sake of talking, this: Be consistent; either represent the casting and of course all words of falsehood, malice, and out of the devil from the possessed as bad, or else injury. "That is idle which is not according to acknowledge the power that has done it to be the fact, which hath in it unjust accusation; and good. But the lesson is of wider application; some say that which is vain also, for instance, for it is not without significance that Christ uses provoking inordinate laughter, or what is filthy, the word make (Gr. trs oi), which never appears and immodest, and coarse. — (Chrysostom.) Comto be used in the N. T. as merely equivalent to pare Ephes. 4: 29; 5: 3, 4. represent. The parable has a bearing on all 37. For by thy words, etc. Literally out work of reformation, public or individual, as well of thy words. Compare Rev. 20: 12, where the as on all judgments of real orpseudo reformation. same Greek preposition (iE) is rendered out of. We must always work at the tree if we wish to The dead were judged out of those things which affect the fruit (See John 3: 6). For the tree is were written in the books. Here the declaration known by his fruit. Nevertheless, the tree is that words form a basis for the last judgment. is more than the fruit, just as the treasure of the But the reason must not be forgotten; because heart (verse 35) is more than the speaking. Con- the words are indicators of the heart which is to pare with this verse Matt. 7: 15-20, and note. be judged. By our words we are writing the 34. O offspring of vipers. See Matt. 3: 7, history of our lives and preparing the record for -and note. How can ye, being evil, speak the judgment day. Compare with this portion good things. Observe how even here, where of Christ's discourse, James, ch. 3..Christ gives prominence to conduct (of the 38. Then certain *,* answered, saying, tongue), he still recognizes character (the being IMaster. Observe the language of respect. A,evil) as the source and root of conduct, and as portion had tried open reproach; others tried that which must be changed. It is not merely flattery. Compare Matt. 22: 16-24; Luke 20: the speaking against the Holy Ghost which is the 21-28; and observe how Christ receives the hypounpardonable sin, but that kind of being evil critical advances of pretended respect. We which leads to such speaking. For out of the would see a sign from thee. The same Greek.abundance. Literally overplus (Gr. lrteEfstc word ((lL,~lyr) is often rendered miracle. A what is over and above). The speaking not only in- miracle had just been wrought in the casting out dicates the state of the heart, but indicates much of the evil spirit. Luke explains the demand more than appears in the words. And observe more definitely: "A sign from heaven" (compare the implication, that the words are evil because Matt. 16: 1), i. e., a sign in which the interference they are indicators of the evil state within. from above should be more evident and palpable, 35o The good man out of the good trea- a miracle not wrought by him but from above. sure, i. e., out of the character, which is a treasure The same demand is made by modern scepticism, or accumulation of all previous education, train- which calls for a repetition now of the N. T. ing, and habits. The words "of the heart" are not miracles. See, for example, Renan's Life of in the best manuscript; they were probably in- Jesus, p. 44, intro. Am. Ed. serted there from the preceding verse. Luke 39. An evil and adulterous generation. (6: 45) gives almost the same aphorism in his re- It was literally an adulterous generation. See port of the Sermon on the Mount. Matt. 19: 3-9, and notes. But the O. T. symbol. CH. XII.] MATTHEW. 171 the whale's belly; so shall the Son of man be three 42 Them queen of the south shall rise up in the judgdays and three nights in the heart of the earth. ment with this generation, and shall condemn it: for 41 The men of Nineveh shall rise in judgment with shen came from the uttermost parts of the earth to hear this generation, and shall condemnk it; because they the wisdom of Solomon; and, behold, a greater than repented at' the preaching of Jonas; and, behold, a Solomon is here. greater than Jonas is here. 43 When~ the unclean spirit is gone out of a man, heP k Rom. 2: 27....1 Jonas 3: 5....m Luke 11: 31, etc....n 2 Chron. 9: 1....o Luke 11: 24....p Job 1; 7; 1 Pet. 5: 8. ism gives to the phrase here a spiritual signifi- mony to the resurrection of Jesus Christ (Acts 2: cance. Israel was married to God (Isaiahl 54: 5; Jer. 24-36; 3: 15; 5: 31; 7: 52, 56; 10: 39, 40; 1 Cor. 15: 3 —8, etc.). 8:14), and because faithless to him was compared 41. The men of Nineveh shall rise in to an adulteress (Jer. 3: 8-13; Ezek. 1: 38; ch. 23, etc.). It judgment. Observe the incidental confirmais the godless that demand a sensuous manifesta- tion of the doctrine of a general resurrection of tion of the Deity; the true children of God know both good and evil, and of a general judgment. him by his spiritual presence (John 14:17. Compare A greater than Jonah is here, i. e., there is 1 Cor. 1: 22, 23). But the sign of the prophet more in the presence and power of Christ and Jonas, i. e., of Jonah. This declaration is in- his word to produce repentance than in the terpreted by the following verse. preaching of Jonah. The practical application 40. For as Jonah * *, was in the belly is that at the present day the argument for the of the great fish. The account is given in truth of Christianity is stronger, and the influJonah, chaps. 1 and 2. The word whale is a mis- ence to produce repentance for sin and faith in translation. There is nothing in the original a Saviour are greater, than they ever were beGreek here to indicate the species of fish, and fore; wherefore, the condemnation of those that nothing in the 0. T. account. Observe that Christ resist is heavier. Compare with this and the gives his personal sanction to the account of this succeeding verse, Matt. 10: 15, and note. miracle, which, more than any other in the 0 T., 42. The queen of the south. The incihas been subjected to criticism and even ridicule. dent referred to is related in 1 Kings 10: 1-13, We must either accept the O. T. history of this where she is called the Queen of Sheba, i. e., miracle or believe that Jesus was a deceiver or probably the Sabeans, descendants of Seba. was himself deceived. So shall the Son of There were two, a son of Cush, whose descendman be three days and three nights in the ants settled in Ethiopia, and a son of Joktan, heart of the earth. He, in fact, died Friday whose descendants settled in Arabia. Both afternoon at three o'clock, and rose again on these countries have traditions respecting the Sabbath morning, so that he was in the heart of visit of a queen to Solomon. Josephus and the the earth only two nights and one day and a part rabbinical writers place the kingdom of Sheba in of two others. But Jewish reckoning accounted Ethiopia; but it appears to be the better opinion part of a year as a whole one in estimating royal that the queen referred to came from Arabia. reigns, and a part of a day as a whole one in This accords best with her gifts (1 iings 10: 2), and statements of time; so that Christ's statement is maintained by Alford, Rawlinson, Poole, and accords exactly with the facts as the Jews would others. From the uttermost parts of the have stated them. See for illustration Gen. 40: earth. It is estimated that she must have taken 13, 20; 1 Sam. 30; 12, 13; 2 Chron. 10: 5, 12. a journey of no little hazard, and of over 1,000 The birth of Christ is typified by the birth of miles. To the ancient Jews her kingdom was on Isaac and Mahershalalhashbaz, his death by that the extreme borders of the known world. To of Abel and the substitute for Isaac and the ap- hear the wisdom of Solomon. Observe, not pointed sacrifices in the Temple, his resurrec- attracted by the fame of his external grandeur, tion by the deliverance of Isaac from death, but by that of his wisdom. Compare 1 Kings Daniel's deliverance, and most of all by Jonah's. 10:1: " she came to prove him with hard quesObserve that Jonah (2: 2) speaks of his prayer as tions." A greater than Solomon is here. being heard "out of the belly of hell," i.e., Hades Not merely because moral greatness is greater (see note on Matt. 5: 22). Christ unmistakably recog- than temporal, but because spiritual wisdom is nizes in the miraculous deliverance of Jonah a greater than political. Observe, too, that Jesus parable of his own resurrection. Luke gives it, assumes pre-eminence above Jonah the prophet, if possible, even more clearly (chap. 11: 30): As Solomon the king, and Abraham the patriarch Jonah, not his preaching, but Jonah himself by (comp. John 8: 58). his deliverance, was a sign unto the Ninevites, so shall also the Son of man be, by his resurrection Ch. 1 445. ARABLE OF THE UNCLEAN SPIRIT. from the dead, to this generation. Observe that TRUE AN FALSE REFORMATION. THE TRUE: GOD the first preaching of the apostles, on and after CASTS THE EVIL SPIRIT OUT; THE FALSE: THE EVM Pentecost, consisted largely of a personal testi- SPIRIT GOES OUT; THE TRUE: GOD OCCUPIES THE SOUL; 1742 MATTHEW. [CH. X1I. walketh through dry places, seeking rest, and findeth mother and his brethrens stood without, desiring to none. speak to him. 44 Then he saith, I will return into my house from 47 Then one said unto him, Behold, thy mother and whence I came out; and when he is come, he findeth thy brethren stand without, desiring to speak with thee. it empty, swept, and garnished. 48 But he answered and said unto him that told him, 45 Then goeth he, and taketh with himself seven Who is my mother? and who are my brethren? other spirits more wicked than himself, and they enter 49 And he stretched forth his hand toward his disin and dwell there: and the last state of that man is ciples, and said, Behold my mother, and my brethren! worseq than the first. Even so shall it be also unto this 50 For whosoever shall do the willt of my Father wicked generation. which is in heaven, the same is my brother, and sister, 46 While he yet talked to the people, behold, hisr and mother. q Heb. 6:4; 10:26; 2 Pet. 2: 10, 22....r rk 3: 31, etc.; Luke 8: 19, etc....s ch. 13:55....t ch. 7: 20; John 15: 14; Gal. 5: 6; Heb. 2: 11; 1 John 2: 17. THE FALSE: IT REMAINS EMPTY.-MERELY NEGATIVE CONDITION OF NEARNESS TO CHRIST: DOING THE WILI REFORMATION IS NEVER PERMANENT. OF HIS FATHER. 43-45. This is a parable; nothing, therefore, This incident is recorded also in Mark 3: 31is to be deduced from it concerning demoniacal 35, and Luke 8:19-21. Luke places it after the possessions, except perhaps the reality of such parable of the sower; Mark agrees in order with possessions. Unclean spirit. See note on Matthew. The circumstances-the crowd, the Demoniacal Possession at close of chapter 8, p. 85. discourse delivered in the house, the enmity of Dry places. Rather desert places, which the the Pharisees, confirm Matthew's chronology. Jews believed to be the abode of evil spirits. 46. His brethren. Presumptively his real See Isaiah 13: 21, and 34: 14, where satyr prob- brethren as his real mother. See note on chapably represents an imaginary demon, half man ter 13: 5,5. Stood without, i. e., without the half goat. My house. Still his, for he has house in which he was teaching (Mark 3: 19, 20). gone, not been cast out by divine power. Empty. Desiring to speak with him. Mark explains Literally at leisure, idle, and so vacant. The why: "They went out to lay hold on him; for same Greek word (aXo.carwv) appears in the Sep- they said, He is beside himself " (Mark 3: 21). Their tuagint in Exod. 5: 8, 17. Idleness is always a endeavor was to interrupt his preaching, and so preparation for the devil. Generation. (Gr. to rescue him from the danger of a conflict with yEEu.) This word here, as often in the N. T., the Pharisees, which he was provoking. To the would be better rendered nation. worldly-wise, spiritual enthusiasm always seems The lesson of this parable is twofold. Every craziness. Compare Acts 26: 24; 2 Cor. 5: 13. reformation is transient unless: (a) The evil is 47. And one said to him, Behold, etc. cast out by the power of God (compare John 3: 5); Mark says that his mother and brethren sent (b) is supplanted by the indwelling of God unto him. (compare John 15:4). The direct application is to 48. Toward his disciples, i. e., toward the the Jewish nation. The evil spirit of idolatry twelve. had gone out, but no spirit of true allegiance to 49. For whosoever shall do the will of God had taken its place; and the nation, with- my Father. Compare Matt. 7: 21 and note, and out any true religious life, was prepared for the John 14: 23. The same is my brother, and worse spirit which showed itself in the rejection sister, and mother. The personality of our of our Lord, the fearful excesses which accom- relationship to Christ is elsewhere illustrated panied the death of Jesus, and their subsequent (John 10: 3, 14; 15:15; Ephes. 5: 25, 32), but nowhere more history. The indirect application is to all re- clearly. "To be the brother of Christ and the formation, which is permanent only when we Son of God-have we ever measured the full overcome evil with good (Rom. 12:21), in church, meaning of those words?" Observe that Christ state, or individuals. It is illustrated histori- places every true disciple on an equality with his cally by France, out of which went the spirit of mother. For the bearing of this passage on Jesuitism, only to make room for that of athe- Mariolatry, see Chrysostom, whose comments ism and socialism, and individually by thousands show what the early fathers would have thought who cast out an evil habit, but receive not the of that practice and the doctrines with which it Spirit of God. Compare Heb. 6: 4-6; 2 Pet. 2: is connected. "That which she wanted to do 20-22. was of superfluous vanity; in that she wanted to show the people that she hath power and Ch. 12:46-50. ATTEMPT BY CHRSTS1"S 5IOTHER TO ICTERRUPT HIS PREACHING. CHRIST OBEYSHIS LO authority over her son." "How many women INTERR~UPT HIS PREACHING. CHRIST OBEYS HIS LAW; Aw; have prayed that they might become such moFORSAKES MOTHER AND BRETHREN TO PREACH THE he prayed that they might become such moGOSPEL —THE TRUE DISCIPLES OF CHRIST ARE THE thers? What, then, is there to hinder? It is NEAREST TO HIM IN LOVE.-CHRIST'S LOVE FOR HIS DIS- granted not to women only, but to men also, to CIPLES IS PERSONAL, THE LOVE OF A BROTHER.-THE be of this rank, or rather of one yet far higher.' CH. XIII.] MATTHEW. 173 His practical deduction is also worth noting: was long received as history, and its original sig-' There is only one nobleness, to do the will of nification is now entirely lost. This can never be God. This kind of noble birth is better than the true of a parable. It differs from an allegory, other, and more real." Compare with Christ's which upon its face declares itself to be a symbol example here his teaching to his disciples in such of spiritual truth, and conveys the truth in the passages as Matt. 10: 35-37; Luke 9: 59-62; and story, not by an application or interpretation of 14: 26. _it; whereas the office of a parable is to veil the Cli 13: 1-53. PARABLES BY THE SEA-SHORE. truth until it has been admitted into the mind CHRIST A POPULAR PREACHER.-HIs AUTHORITY SANC- reluctant to receive it. John 15: 1-8, "I am the TIONS FIELD PREACHING (V. 2).-HIS USE OF ILLUSTRA- Vine," is an allegory; Luke 13: 6-9, "A certain TIONS: NOT TO ENTERTAIN, NOT MERELY TO INSTRUCT, man had a fig-tree," is a parable. It differs from BUT TO GIVE TRUTH ENTRANCE TO RELUCTANT HEARTS a proverb in that it elaborates dramatically what (v. 13).-HIs MAGAZINE OF ILLUSTRATIONS: NATURE AND proverbs, or rather certain kinds of proverbs, COMMON LIFE.-THE SEVEN SYMBOLS OF THE KINGDOM state concisely. Thus, "If the blind lead the OF GOD.-IT GROWS GRADUALLY (Mark 4: 26-29). —ITs OFOSTACLE IN TH E HUMAN HEART: NDIFFERENCE,S blind, both shall fall into the ditch," could be OBSTACLES IN THE HUMAN HEART: INDIFFERENCE,,, IRRESOLUTION, WORLDLINESS (vs. 18-23).-THEIR SE- readily converted into a proverb. So, again, CRET CAUSE: EVIL SEED SOWN BY SATAN (VS. 37-43).- Psalm 103:13, "Like as a father pitieth his chilITS PROGRESS: FROM THE LEAST SEED TO THE LARGEST dren, so the Lord pitieth them that fear him," is HERB (vs. 31, 32).-THE METHOD OF ITS GROWTH: BY a proverbial utterance which the Parable of the PERMEATION, BY AGITATION, SECRETLY, SILENTLY, SURE- Prodigal Son embodies in a dramatic form. A LY (v. 33).-ITS VALUE AND ITS COST: ALL THAT A MAN parable, then, is a fictitious narrative, true to naHATH (vs. 44-46).-IT FINAL PERFECTION: COMPLETE ture, yet undeceptive, veiling a spiritual truth, unPURIFICATION, AFTER DEATH, IN THE DAY OF JUDGMENT der a symbol, for the purose of coeyig it to (vs. 47-50).-SEE, FURTHER, THOUGHTS ON EACH PARABLE. (vs. 47-0, F, TH P. minds rellctant or indifferent. It differs from the PRELIMINARY NOTE.-Of these parables we proverb in being a narrative, from the fable in have three reports. See Mark 4:1-34 and Luke being true to nature, from the myth in being un8: 4-15. Matthew's report is the fullest; seve- deceptive, from the allegory in that it veils the spiritral of the parables are given only by him, but ual truth. Mark gives one omitted by the others (Mark 4: 26-29). 3. Why did Christ speak in parables? He anLuke gives only the parable of the Sower. swers the question in this chapter (ver. 11-15); and 1. Were these seven parables uttered at one time? his language in Mark is still more definite: " That It is tolerably evident that they did not consti- (Greek ia) seeing they may see and not perceive; tute one discourse, for it is incredible that Christ and hearing they may hear and not understand " should have interrupted such a discourse to in- (Mark 4:12). This answer is interpreted by the terpret the parables to the twelve, and then re- nature of the parable and its general object, viz., sumed it again (ver. 10, 36). It is clear that they to veil the truth for the purpose of inculcating were delivered at one period in his ministry, prob- it. Christ did not use the parable because (a) ably on the same day (ver. 53). They are all upon he would have hazarded his life if he had openly the same theme-the kingdom ofGod; they are taught the truth (Barnes); for when did he retherefore to be studied together, however they fuse to hazard his life for the sake of teaching may have been uttered. the truth? and was it not the plainness of his 2. What is a parable? The original Greek word final teaching which led to his crucifixion? (rteUacroLRe) signifies, literally, placing side by side- Nor (b) to compel his auditors to give closer hence a comparison. The parable always teaches attention if they would get the benefit of his by comparing a spiritual truth with some type or teaching (Kuinoel, Bloomfield, Andrews); for God's symbol, in nature or human experience. It dif- avowed and unmistakable design is to afford in fers from a fable, which teaches only maxims of Christ a revelation of truth for the plain and the a prudential morality, and which, in its teaching, simple (Isa. 35:8; compare Psalm 19:7; 119:130). Nor (c) violates the truth of nature-representing the did he veil the truth as a punishment for the brute and inanimate world as reasoning, reflect- sins of the people in rejecting him (Scott, Dodding, speaking. This the parable never does, for ridge); for as yet they had not rejected him, but it always compares truth with truth or with re- had received him with enthusiasm, even now alistic fiction-never with an impossible and un- crowded him into a boat for his pulpit, later natural narrative. Judges 9: 7-16 is, I believe, sought by force to make him king (John 6:15). the only instance of a fable in the Scriptures. Nor is it rational to suppose that he would teach It differs from a myth, which represents fiction the truth blindly as a punishment for their reas fact, and in such guise that it is assumed to be jection of him; rather he would cease to teach;;a fact by the auditor, who often sees no moral and after their rejection of him at Capernaum meaning underneath it. Thus the myth of Wil- this was in fact his course (compare John 6:66 with Matt. liam Tell shooting the apple from his son's head 15: 21). Nor (d) to make his meaning clear to 174 MATTHEW. [CH. XIII C HA P1T ER XI IIy 3I And he spake many things unto them in parables, ^~CHAPTER XIII. ^111.saying, Behold,v a sower went forth-to sow: HE same day went Jesus out of the house, and sat 4 And when he sowed, some seeds fell by the wayby the sea-side. side, and the fowls came and devoured them up: 2 And great multitudes were gathered together unto 5 Some fell upon stony places, where they had not him, so that he went into a ship,u and sat; and the much earth; and forthwith they sprung up, because whole multitude stood on the shore. they had no deepness of earth: u Luke 5: 3....v Mark 4: 2; Luke 8: 5, etc. common understandings, as an orator commonly began to interpret the nature of his kingdom, uses tropes and figures, for this is directly incon- and to do so in parables. It was certainly subsistent with Christ's own declaration, "That see- sequent to the developed hostility of the Pharing they may see and not perceive," and equally isees (chap. 12), and prior to the feeding of the 5,000 so with the fact that even his own disciples had (chap. 14), which was followed by the sermon in the to come to him for an interpretation of his par- synagogue at Capernaum (John, ch. C), and Christ's ables (ver. 10, 36). His object was so to veil the truth withdrawal from Galilee (Matt. 15: 21), and the close that it might be received by those who, if they of his ministry there. The place is also uncertain. saw, would not perceive, and, if they heard, would It was by the sea (ver. 1), i. e., of Galilee, on the not understand, lest they should be converted; western shore (see Mark 4: 35, and note). The common i. e., who were determined not to receive the truth, life of the place affords the imagery of these since its acceptance would have required repen- parabies. The fertile plain of Gennesaret (see note tance and a change of life. His object is illus- on Matt. 14: 34), with its thorn bushes and its undertrated strikingly in other passages where by veil- lying and occasionally out-cropping basaltic rocks ing he compelled the Pharisees to condemn them- in the midst of the fields of grain, suggests the selves. See Matt. 21:28-45; Luke 10:29-37. It stories of the Sower and the Tares. The comis further illustrated by a consideration of- merce from the East to the Mediterranean, the 4. The object of the parables in this chapter. Up remains of which in an occasional caravan are to this time Christ's preaching had been chiefly still seen in the vicinity of the lake, the parable confined to a simple proclamation, The kingdom of the Merchantman; the fishermen at work of heaven is at hand (Matt. 4: 17; 10: 7). The Ser- along the sea-shore, as on the day when Christ mon on the Mount afforded some interpretation called four of his disciples here (Luke 5: 1-1), the of the principles of that kingdom, but primarily parable of the Drag net. It is worthy of note to his own disciples, and chiefly in contrast with that the location of many of Christ's parables the Mosaic law and the Pharisaic system. See can be measurably determined by their adaptaPreliminary Note and Analysis there, pp. 45, 46. tion to special localities or local customs. Thus In these parables Christ discloses those features the parable of the Good Samaritan (Luke 10:'2-37); respecting his kingdom which were surest to of the Vineyard (Luke 13: 7-9), of the Good Shepencounter prejudice and opposition; its growth herd (John 10: 1-18), and probably of the Pharisee depends on its acceptance by its subjects (verses and the Publican (Luke 18: 9-14), all belong to Judea, 19-23); it grows up with the kingdom of evil, not as that of the Sheep lost in the Wilderness (Luke separated from it by natural or geographical 15: 4-7) to Perea, that of the Ten pounds (Luke boundaries (verses 37-43); it is a gradual growth, 19:12) to Jericho, where Archelaus, whose history does not immediately appear (Mark 4: 26-29); it is suggested it, had a palace, and those here given obtained only through a process of conflict (verse to the region about the Sea of Galilee. See notes 33), and by self-sacrifice (ver. 44-4s). These truths on above parables, and on John 7: 37 and 8: 12. were in this exposition received without opposi-. The same day. The Greek word (,,iLea), tion because but half understood; later, when here translated day, is sometimes used loosely as distinctly declared, they were vehemently re- equal to time or nearly so, and is so translated in jected. Compare for illustration the declaration Acts 8: 1 (compare John 8: 56; Acts 2: 29). Here it here (verse 3s), "The field is the world" (Gr. may indicate nothing more than, At this period o 4ao1(,c) with the reception of the same truth in Christ's ministry. Nearly all the chronowhen more plainly declared by Christ (Matt. 21: logical notes in the Evangelists are indefinite. 43-46), and by Paul (Acts 22: 21, 22). The house, apparently where the previous dis5. Time, place, and circums;tances of the utter- course had been delivered (ch. 12: 46, and note). The ance of these parables. The time is uncertain. It house could no longer hold his audience. Seawas toward the latter part of Christ's Galilean side. The Sea of Galilee. See notes on Matt. ministry. This is evident from the order of the4: 13. three evangelists, and from the facts that the 2. Ship, i. e., fisherman's boat; perhaps his throng had now so increased that Christ sought own. See Mark 3: 9. Sat. The usual attitude refuge from it in a boat, and that now first he of the Jewish doctors in teaching. Compare Matt. CHi. XIII.] MATTHEW. 175 6 And when the sun was up, they were scorched; - o And the disciples came, and said unto him, Why and because they had no root, they withered away: speakest thou unto them in parables? 7 And some fell among thorns; and the thorns iI He answered and said unto them, Because it is sprung up, and choked them: given unto you toX know the mysteries of the kingdom 8 But other fell into good ground, and brought forth of heaven, but to them it is not given. fruit, some an hundredfold, some sixtyfold, some thirty- I2 Fory whosoever hath, to him shall be given, and fold. he shall have more abundance; but whosoever hath 9 Whow hath ears to hear, let him hear. not, from him shall be taken away, even that he hath. w ch. 11: 15....x ch. 11: 25; Mark 4: 11; 1 Cor. 2: 10, 14; Eph. 1: 9,18; 3: 9; Col. 1: 26, 27; 1 John 2: 27....y ch. 25: 29; Luke 19: 26. 5: 1, and Luke 4: 20. Observe that we have the five varieties. There is nothing in the original highest authority for street and field preaching. word here (i;eaO-u) to determine whether any Observe, too, how utterly incongruous such an particular species was intended. A hundredinformal service with the idea that any kind of fold * * * thirtyfold. Dr. Thomson (Land ritualism is an essential accompaniment of reli- and Book, i., 117) says that thirty-three per cent. gious instruction. is now regarded a good crop; but both land and 3. Many things. At least one parable not laborers have deteriorated. recorded by Matthew. See Mark 4: 26-29. In 10-17. CHRIST'S REASON FOR TEACHING IN parables. See above, Preliminary Note, ~ 2. PARABLES. 3.9. PARABLE OF THE SOWER. See interpre- For general interpretation of this and the partation below. (Mark 4:2-9; Luke 8: 4-8.) The allel passage in Mark 4: 10-12 and Luke 8: 9, 10, seed-time in Palestine is from 1st October to 1st see Preliminary Note above, ~ 3. November. But Thomson's Land and Book, i., 10. And the disciples. Not merely the 115, implies that sowing is done in spring. It is twelve, but others with them (Mlark 4:1 0). Came always done by hand; the ground is first scratched unto him. "When he was alone" (Mark), and with aplough, which runs about four inches deep; therefore not, as Alford, during a pause in the disthe seed is sometimes covered with a harrow, course, but subsequent to it. Perhaps Matthew sometimes trodden in by the feet of animals; the has interpolated the account of the interview fields are not fenced or hedged; the pathways here in order to combine the interpretation with run directly through them; clumps of thorns are the parable. Unto them. " To them that are interspersed with the grain; the farmers, who live without" (Mark), i. e., to the multitude. In parin villages to guard against robbers, go forth to ables. Parables were a common method of indo their sowing. Stanley (Sinai and Palestine, struction in vogue among the scribes. The rabch. xiii., p. 418) gives a graphic description of binical books abound with them. There is no Gennesaret as he saw it, the probable scene of sufficient reason for supposing that the rabbis this parable. "There was the undulating corn- borrowed this method from Christ; it is more field descending to the water's edge. There was probable that he adopted the popular mode of the trodden pathway running thiough the midst his day, but gave new character to it. Trench on of it, with no fence or hedge to prevent the seed the Parables (Introd., ~ 4) gives some illustration from falling here and there on either side of it, of these Jewish parables. What surprised the or upon it; itself hard with constant tramp of disciples was not parabolic teaching, but its adophorse, mule, and human feet. There was the tion, now for the first time, by our Lord.'good' rich soil, which distinguishes the whole 11. Because it is given. Observe that the of that plain and its neighborhood from the bare language here and in the following verse is of hills, elsewhere descending into the lake, and grace as a gift. Compare Rom. 6: 23; Ephes. which, where there is no interruption, produces 2: 8. Unto you. To whom? To those that one vast mass of corn. There was the rocky were "about him with the twelve," who came ground of the hillside protruding here and there to him "and asked him of the parable" (Mark through the corn-fields, as elsewhere through the 4:10), i. e., to those who sought to know the truth, grassy slopes. There were the large bushes of There is no selection by Christ of a few for spethorn-the'Nabk,' that kind of which tradition cial instruction. He gives it to all those that seek says that the Crown of Thorns was woven- it. Compare Isa. 55:1; Rev. 22:17. To know springing up, like the fruit-trees of the more in- the mysteries. Scripture truth is always a land parts, in the very midst of the waving mystery to the unspiritual (i Cor. 2: 7-14). It can wheat." only be hinted at by parallels drawn from nature Way-side. Road or pathway. Stony places or common experience, e. g., the Saviour's care (Gr. tspwaro;?). Rather, rock-like, i.e. places where by the Shepherd's care, God's love by the love the underlying rock came close to the surface, of an earthly father. having only a thin covering of soil. Thorns. 12. For whosoever hath, etc. See same There are a variety of thorny weeds common to aphorism with a different application in ch. 25: 29. Palestine. Smith's Biblical Dictionary describes Here it is: If one possess some spiritual knowl 176 MATTHEW. [CH. XIII. 13 Therefore speak I to them in parables: because with their heart, and should be converted, and I they seeing, see not; and hearing, they hear not, nei- should heal them. ther do they understand. i6 Butc blessed are your eyes, for they see: and 14 And in them is fulfilled the prophecy of Esaias,Z your ears, for they hear. which saith, Bya hearing ye shall hear, and shall not 17 For verily I say unto you, Thatd many prophets understand; and seeing ye shall see, and shall not per- and righteous men have desired to see those things ceive: which ye see, and have not seen them,; and to hear 15 For this people's heart is waxed gross, and their those things which ye hear, and have not heard then. ears are dullb of hearing, and their eyes they have 18 Heare ye therefore the parable of the sower. closed; lest at any time they should see with their 19 When any one heareth the wordf of the kingdom, eyes, and hear with their ears, and should understand and understandeth it not, then cometh the wickedg one, z Isa. 6: 9.....a Eze. 12: 2; John 12: 40; Acts 28: 26, 27; Rom. 11: 8; 2 Cor. 3: 14, 15....b Heb. 5: 11.... ch. 16: 17; Luke 10: 23, 24 John 20: 29 2 Cor. 4: 6....d Eph. 3: 5, 6; Heb. 11 13; 1 Pet. 1: 10, 11....e Mark 4: 14, etc.; Luke 8: 11, ctc....f ch. 4: 23.... g I John:13, 14; 3:12. edge and desire, these lead to more; if he has no fair seeming, and recognize your spiritual death. appreciation of such spiritual truths as he can And should be converted, and I should discern, he will lose even that power of spiritual heal them. Mark (4: 2) indicates the kind of discernment. The first part of this declaration healing: "Lest their sins should be forgiven is illustrated by Prov. 4: 18; the second part by them" (Mark 4:12). The reason why men shut Rom. 1: 28. their eyes to the truth is lest they should be led 13. Therefore speak I unto them in par- to repentance and reformation. Compare 2 Cor. -ables. See above Preliminary Note, ~ 3. 4: 3, 4. Observe, too, that the fault of remain14. Esaias. Isaiah 6: 9, 10. Compare Isa. ing unforgiven is never because forgiveness is 44:18. Observe that in the former passage the wanting, but always because repentance and refcommand is, Make the heart of this people fat, ormation are refused. Even the Pharisees might etc.; here they are represented as making them- have been converted by receiving the truth selves stupid. When God leaves man to himself which Christ inculcated and following it. he makes himself gross, dull, spiritually dead. 16, 17. Observe the connection between the Hearing * * * shall not understand, i. e., O. T. and N. T., that the latter is not the abrogawith the heart (ver. 15). Seeing * * * shall not tion, but the fulfillment of the former (Matt. 5:17, perceive, i. e., though they see the truth intel- and note), and that the 0. T. saints lived in faith of lectually they shall not appreciate it spiritually; Christ, represented more or less distinctly in the they see it as the horse sees the same prospect promises and types of the old dispensation. with his rider, without appreciation. Compare Heb. 11: 39, and see for illustration of 15. Waxed gross; literally, fat. The growth the longing here referred to, 2 Sam. 23:5; Job of a fatty tissue about the heart is a common re- 19: 23, 27; Luke 2: 29, 32. For the reason why sult of self-indulgence and luxurious living, and the eyes of the true disciples see and their hearts dulls and deadens the whole system. Here the understand, see Psalm 119: 110; Prov 24: 35. physical disease is a type of the spiritual. Their 18-23. INTERPRETATION OF THE PARABLE OF ears are dull of hearing. Literally, with their THE SOWER. ears they hear heavily, i. e., they are not sensitive 18. Hear ye, i. e., with spiritual discernto the truth. Their eyes they have closed. ment (compare verses 15 and 16 above). Luke commences The spiritual ignorance and obtuseness which the explanation by the statement, The seed is the Christ condemns is willful, deliberate, resolute. word of God (Luke 8:11). The "word of God" Compare Rom. 1:22-32, and the account in Matt. sometimes stands for the written or spoken 12:24 of the Pharisees, who, seeing the miracle, word (Mark 7: 13; Luke 5: 1), and sometimes for would not perceive in Christ the power of God. Christ himself (John 1: 1, and notes there). But these Compare Matt. 11:16-19. This is made yet clearer are not incongruous representations; the written by the clause which follows: Lest at any time word has life only because Christ is in it; Christ they should perceive-not see; the Greek word makes it a seed. "Christ is the live seed, and here is (oQ w) the same translated perceive in ver. the Bible the husk that holds it."-(Arnot.) 14. It differs from ({iErt) see; that conveys the Christ is also the Sower in this parable as in the idea of a mere external sight, but this of an inte- following one (verse 37), and the only sower; all rior perception, here a spiritual perception. For good seed is sown by him; apostles, prophets, its signification see John 1: 18, "No man hath ministers, teachers, and parents sow only as seen God at any time," i. e., understood his na- Christ is in them sowing the seed, as the Father ture; John 8: 38, "I speak that which I have was in Him (John 14: 10; 2 Cor. 5: 20; compare Matt. 10: 40). een with my Father, and ye do that which ye There is nothing inconsistent in the double charhave seen of your father," i. e., we each speak acter thus attributed to him, for he sows himself out of the treasure of our own personal expe- (Luke 4:16-22). rience; Acts 8: 23, "I perceive that thou art in 19. Every one hearing the word of the the gall of bitterness," i. e., I see through the kingdom, i. e., the word or message concern CHi. XIII.] MATTHEW. 177,and catcheth away that which was sown in his heart. while; for when tribulation or persecution ariseth beThis is he which received seed by the way side. cause of the word, by and by he is offended.i 20 But he that received the seed into stony places, 22 He also that received seed among the thorns, is he the same is he that heareth the word, and anon with that heareth the word and the careJ of this world and joyh receiveth it: the deceitfulness of richesk choke the word, and he be21 Yet hath he not root in himself, but dureth for a cometh unfruitful. h Isa. 58: 2; Eze. 33: 31, 32; John 5: 35; Gal. 4: 15....i John 6....j Luke 14: -....k Mark 10: 23; 1 Tim. 6: 9; 2 Tim. 4: 10. ing the kingdom of God, whether spoken, as by than that of the first. Is he that heareth the Christ and his apostles, or written, as in the word, and straitway with joy receiveth N. T. and in books of interpretation and of spiri- it. The joy that is one of the fruits of the tualapplication. And understanding it not. spirit (Gal. 5: 22) rejoices alway (Phil.4:4). The The original (ocrilO) signifies literally to put transient glow of quick emotion is often the sign togeth r, and so affords the true idea of spiritual of a shallow nature, not of deep feeling. understanding, which consists in putting the 21. Yet he hath no root in himself. The truth with the life, i. e., applying it to the life. root gives the plant both life and stability. The This the teacher cannot do; every hearer must hearer now described depends for both on others, do it for himself. Christ signifies not a failure not on sources within himself. Compare for to comprehend the truth intellectually, but to analogous use of this metaphor Jer. 17: 8; Hosea receive and apply it spiritually. For illustration 9: 16; Eph. 3: 17; Col. 2: 7. But is for of non-understanding of the truth see James 1: the time (zrQoaxatooe iortt). Not merely 23, 21. Compare 1 Cor. 2: 6-8, 14; 2 Cor. 3:" dureth for a while," but is, by the nature of 14, 15; how to come to an understanding is told his hold upon the truth, only for the occasion in verse 16 of same chapter. The reason why it which begot his interest. When tribulation or is not understood is indicated here in verse 4. persecution ariseth through the word. The heart is a road made hard by the traffic of This answers to the when the sun was zup of the the world. The seed cannot penetrate. Then parable (verse 6). Observe that, as the sun which cometh the wicked one. Luke says (s: 12) sustains t-:e healthy plant withers the weak and the devil. Observe that in the parable it is the ill-rooted, so tribulation strengthens real grace, fowls of the air which carry away the seed, and and destroys the counterfeit. Observe, too, that that in the application Christ imputes those wan- the withering is not because of the sun, but dering thoughts, which do the work of truth-rob- "because they had no root." The professed disbers, to the evil one whose agents and instruments ciple never fails because of his circumstances, they are. And catcheth away. The same but always because the root is not in him. Strait. verb (uTCraTw) is rendered in John 10: 12 catcheth, way he is offended, i. e., caused to fall into in same chapter, ver. 28, 29, pluck, in Acts 23:10, sin. See note on Matt. 5: 29. Luke says " fall take by force. The devil is a robber, and is to be away." Compare 1 Tim. 4:1, and Heb. 3:12. resisted as a robber. That sown in his where the Greek verb (u(ioTllu) rendered depart, heart. A transient impression on the affec- is the same as that in Luke 8: 13 rendered "fill tions appears to be recognized even in this class away." In Pilgrim'ss Progress, Obstinate received of hearers. This is he sown by the way- the seed by the way-side, Pliable on stony side. Not, as in our English version, Hle that ground. received seed by the way-side. It is implied here 22. He that received * * * is he that that the seed and the product are identical, and heareth, etc. See above on verse 19. The this is more clearly stated in Luke (s: 4), That care of the world and the deceitfulness of which fell among thorns are they who * * * are riches. Observe the double aspect in which life choked with cares, etc. The "word" is not a presents its temptations-cares, anxieties, presmere intellectual proposition; it includes faith sures to the poor, the deceitfulness of riches t_ and love in the teacher, who thus becomes the the rich. It alternately threatens and cajoles. germ of faith and love in the taught. As the Compare Prov. 30: 8, 9. Mark affords a hint of seed reproduces itself in the grain, so the living the secret cause of the temptation in both: The truth, the truth that springs from the heart, re- lusts of other things. Observe, too, Luke's lanproduces itself in the heart; and thus as Christ guage: Are choked with cares and riches and is the Word of God, so every Christian is to be a pleasures of this life. "Marvel not at his callword of God, an embodiment of the truth which ing luxury thorns. For it pricks sharper than he has received (see 2 Cor. 3: 3). any thorn, and wastes the soul worse than care, 20. But that which is sown upon the and causes more grievous pain both to body rock; not upon stony places, but in a soil which and soul."-(Chrysostom.) Choke the word. forms a thin covering of a ledge. The hardness Doubly-both by drawing from the root its of the second hearer is greater but less apparent moisture, the thoughts and attention from spiri 178 MATTHEW. [CH. XIII. 23 But he that received seed into the good ground, which also beareth fruit,' and bringeth forth, some an is e that heareth the word, and understandeth it; hundredfold, some sixty, some thirty. 1 John 15; 5. tual things to worldly cares, and by excluding vine Sower (1 Pet. 1: 23). He sows on all hearts from the stalk the sun-shutting out from the alike; the life of the seed depends on, first, soul the rays of divine grace. The church at receiving it; second, rooting it; third, cultiLaodicea was thus choked with thorns (Rev. 3:17). rating it. The unfruitful hearers described are Becometh unfruitful. Luke says, Bring no of three classes: The first hear, but heed nothfruit to perfection. In the care-filled heart, as in ing; the second heed, but resolve nothing; the the weedy soil, there may be some fruit, but it third resolve, but persist not. The first hear, is both small in quantity and immature. Observe, but without really apprehending the truth; the the difficulty here is not merely with the soil, but second apprehend, but only for a transient emowith subsequent lack of cultivation. In spiritual tional enjoyment-the truth gets no hold, and as in earthly husbandry the reception of the seed produces no real moral convictions or changed must bu followed by persistent and careful labor life; the third hear, apprehend, and begin a new to make it fruitful. In both Nicodemus and life, but suffer it to be choked by the world. Judas Iscariot there were weeds; one rooted The first receive a hindrance at the outset; the them out, the other suffered them to grow. second after the seed has germinated; the third Observe, too, that the cares which choke, like after it is well grown. In the first case the seed the seeds of thorns, are unrecognized, till they does not spring at all; in the second it springs, have grown; and note Dr. Arnot's remark: but dies before it grows up; in the third it grows "The thorns are at home, the wheat is an ex- up, but does not ripen. The first have no life; otic; the thorns are robust and can hold their the second have life, but only on the surface; own, the wheat is delicate and needs a protec- the third have life, but it is hindered and made tor." unfruitful by the world. The first hearers are 23. But that which is sown upon good illustrated by the Pharisees, who refused to reground is he that heareth the word and ceive the word; the second by the Galileans, understandoth it. Rather, Personally applies who heard with joy, but departed from Christ it (Gr. owvvlut). See above on verse lo. The in- when he told them of his cross (John 6: 66); the terpretation is fuller in Luke: which in an honest third by the heathen, who suffered Christianity to and good heart having heard the word. Observe be corrupted and choked by their heathen habits that Christ recognizes a measure of goodness in and lives. Gallio (Acts 18: 17) exemplifies the first, the heart before the word is received; and ob- the rich young ruler (Matt. 19: 22) the second, Judas serve, also, that the goodness recognized consists Iscariot the third. The first danger described is not in any moral and spiritual life, but in a readi- that of careless hearing; its cause is a heart made ness to receive moral and spiritual life. " No hard by worldliness, and inattentive by wanderheart can be said to be absolutely a good soil; ing thoughts; to guard against it, keep the heart yet comparatively it may be affirmed of some tender and the attention fixed. The second danthat their hearts are a soil fitter for receiving the ger is that of mistaking emotion for principleseed of everlasting life than those of others."- glad reception of the truth for resolute practice (Trench.) For illustration of good heart-soil, of it; its cause is an underlying selfishnesa,,f see Acts 17:11. Which also beareth fruit. life; to guard against it, count the cost of folThe three conditions of useful hearing are indi- lowing Christ (Luke 14: 25-33; 2 Tim. 2: 3,4). The third cated in this verse; he that heareth the word, with danger is worldliness, whether cares and anxieattention; and understandeth it, by personal ap- ties, or pleasures and luxuries; its cause is a plication; who also beareth fruit, by actual obe- divided heart and a divided service (Matt. 6: 24); dience. Compare Matt. 7:17; James 1: 23, 24. to guard against it, seek first the kingdom of Some an hundredfold, some sixty, some God and his righteousness, and watch and pray thirty. The usefulness of all Christians is not against the first appearance of worldly-mindedalike; but all are alike dependent on the Sower ness. The first danger is passed when the truth for the seed of truth and life, which can alone is really received in the heart; the second, when bear fruit. the good resolution has been tried by actual tribLEssoNS OF THE PARABLE OF THE SOWER. ulation; the third, never this side heaven. The Luke indicates Christ's object in this par- first belongs peculiarly to childhood, the second able in the conclusion, Take heed, therefore, to youth, the third to maturity. Most Christians how ye hear (Luke 8:18). Its general lessons in their experience illustrate each class. They are as follows: All spiritual life depends on are all at first utterly unreceptive of the word of a divine seed sown in the heart by the Di- God, because the heart is hardened by the world; CH. XIII.] MATTHEW. 179 24 Anotherm parable put ne forth unto them, saying, 29 But he said, Nay; lest while ye gather up the The kingdom of heaven is likened unto a man which tares, ye root up also the wheat with them. sowed goodn seed in his field: 30 Let both grow together until the harvest: and in 25 But while men slept, his enemy came and sowed the time of harvesto I will say to the reapers, Gather tares among the wheat, and went his way. ye together first the tares, and bind them in bundles top 26 But when the blade was sprung up, and brought burn them: but gather the wheatq into my barn. forth fruit, then appeared the tares also. 3I Another parable put he forth unto them, saying, 27 So the servants of the householder came and said The kingdom of heaven is like to ar grain of mustard unto him, Sir, didst not thou sow good seed in thy seed, which a man took, and sowed in his field: field? from whence then hath it tares? 32 Which indeed is the least of all seeds, but when it 28 He said unto them, An enemy hath done this. is grown, it is the greatest among herbs, and becomTte servants said unto him, Wilt thou then that we go eth a tree,s so that the birds of the air come and lodge and gather them up? in the branches thereof. m Isa. 28: 10, 13....n 1 Pet. 1: 23....o 1 Tim. 5: 24....p Mal. 4: 1....q Luke 3: 17....r Mark 4: 30....s Eze. 17: 23. next they are awakened and rejoice in the truth, generate wheat or barley, produced from the seed but do not take hold of it with practical resolu- of wheat or barley by an inauspicious season, espetion to realize it in their life; then they begin cially by rain, and this opinion is sanctioned by the work of carrying it into life, and find it con- some ancient writers and even by some biblical tinually choked with cares and ambitions, which scholars. It is a mistake, but one not unnatural. must be weeded out; finally it brings forth fruit. For sometimes the wheat will be drowned out Thus the progress of the truth is from the first with the rain, and the field will grow up to tares; to the second, from the second to the third, from its seeds are light, they are carried by insects the third to the last; there is more hope for the and birds and on the winds; and the rain which second than for the first, more hope for the third destroys the wheat, is favorable to the tares. than the second; but if the second gets no root, So the very air is full of the seeds of evil, always the condemnation is greater than if he had never ready to spring up in hearts whose culture has received the seed, and if the third goes at last to seemingly all been Christian. The taste of the thorns, his condemnation is greater than if the tares is bitter, its effect to nauseate; when mixed seed had never taken root. with wheat in bread it produces sickness, and 24-30. PARABLE OF THE TARES.-Peculiar to sometimes, if eaten in considerable quantities, Matthew. For interpretation see verses 3743, death. It is said to be the only poisonous grass, and notes. a fitting symbol of the fruit of the devil's sowing. 21. The kingdom of heaven is likened When intermixed with wheat the farmer makes unto a man which sowed. Not merely to no attempt to weed it out, both from the diffithe man, which represents Christ (verse 37), nor culty of distinguishing it, and from the practical merely to the sowing; but the progress of the impossibility of separating it from the wheat kingdom and the obstacles which it encounters with which its roots are often intermixed. are illustrated by the experience of a farmer They are therefore left to grow together till the beset by an enemy who sows tares in his field. harvest. Cases of malicious sowing of the tares Neither one of these parables illustrate Christ's or darnel by an enemy are not infrequent. kingdom in its entirety; each illustrates a cer- Roberts (Oriental Illustrations) describes this as tain phase or aspect of it. common in India; Trench narrates a similar 25. While men slept. Not while the man injury practised on an incoming tenant by an slept, there is no intimation of any withdrawal outgoing tenant in Ireland; and Dean Alford of Christ, or any cessation of his personal activ- narrates in his commentary an instance of the ity; nor while the men slept, there is no intima- same act of malice practised on himself by the tion of negligence on the part of his servants; sowing of charlock on a field belonging to him in but simply while men slept, i. e., at night. For England. similar use of this phraseology see Mark 4: 27. Went his way. It was enough to sow the It is nevertheless true that, in the moral realm, evil seed. He did not need to remain and cultithe devil sows evil seed while good men are vate it. "He knew the soil; he knew how the spiritually asleep, and at night, i. e., secretly, seed would take root and grow. He had only to and under cover; for all his works are works of sow the seed and let it alone. So Satan knows darkness. the soil in which he sows his doctrine. He Tares. A weed probably identical with the knows that in the human heart it will take deep English darnel, and in character resembling the and rapid root. It needs but little culture."American chess or cheat. It grows frequently (Barnes.) with the wheat, so nearly resembles it as to be 31, 32. PARABLE OF THE MUSTARD SEED. practically indistinguishable until the grain is Mark 4: 30-32; Luke 13:18-21. Dr. Robinson headed out, is hence called bastard wheat, is be- supposes that Christ uttered this and the next lieved by the Eastern farmers to be merely a de- parable twice-once at this time, once at the time 180 MATTHEW. [CH. XIII. 33 Another parable spake he unto them: The king- took, and hid in three measures of meal, till the whole dom of heaven is like unto leaven, which a woman was leavened. seemingly indicated by Luke. The mustard seed, gives hope to every Christian worker who plants of which four to six come in the pod, was used by but small seeds, and must leave time to develop the rabbis as a symbol to express the most dimin- the tree; to every Christian soul, who must exutive quantity, and in one other instance was pect his religious life to be in its beginning an so used by our Lord (Luke 17: 6); it was, in fact, instantaneous planting of the seed of grace, but the smallest of the various kinds of seed in in its development a gradual growth. Incidentally common use in Jewish husbandry. The pro- it is worthy of notice that the mustard seed is duct is a bush which grows sometimes as tall pungent, penetrating, searching, and must be as a horse and his rider, though its common bruised before it will give out its virtues, and height is less. The birds, attracted by its seeds, when it is grown gives shelter and house-roomn to often settle on it in great numbers. I cannot the birds. So the seed of truth must be pungent, find that they ever built their nests in it, though penetrating, searching; so Christ, who is the this is indicated by the phrase here employed, seed, because he is the living and life-giving "lodge in the branches thereof" (Gr. xauzseovow, truth, must needs be bruised before he could literally pitch tent). It is, however, a bush save; so the church of Christ, as an organizarather than a tree, and the phraseology in Luke, tion, and the Christian, in his individual life, where it is called "a great tree," must be re- gives shade and shelter to the oppressed and the garded as qualified by the expression here, tempted (compare Ezek. 31: 6). "greatest among herbs," i. e., garden plants. 33. PARABLE OF THE LEAVEN. Found also Some writers have indeed supposed that our in Luke 13: 20, 21. Leaven among the Jews Lord here refers to a tree which is found in generally consisted of a lump of old dough, in a Palestine (Salvadora persica), the seeds of which high state of fermentation, inserted in the bread are said to be used in Syria as a substitute for preparatory to baking. Like our yeast, its obmustard, but the identification of the plant of ject was to ferment the bread, and the process the parable with garden plants renders that and the result was analogous to that of yeast. opinion improbable. See this question fully dis- The three measures of meal, equal to one cussed in Smith's Bible Dictionary, art. Mustard. ephah, was equivalent to a little over a bushel, INTERPRETATION.-In the preceding parables more nearly four pecks and a half. Some of the Christ has presented certain obstacles to the commentators have seen a spiritual significance growth of his kingdom; in this and the follow- in the three measures; e. g., Olshausen, who suping parable of the leaven he reassures his hearers poses it to refer to the body, soul, and spirit, and of the certainty of its growth, despite small and Stier to the three sons of Noah by whom the secret beginnings, and great obstacles. 0. T. whole earth was overspread. But neither apsymbols throw light on this parable. Daniel pears to me to be natural. Three measures or uses the growth of the tree to typify that of an an ephah was a usual quantity for baking (Gen. earthly kingdom (Dan. 4: 10-12), Ezekiel to sym- 18: 6; Judges 6:19; 1 Sam. 1: 24). bolize that of the kingdom of God (Ezek. 17: 22-24; INTERPRETATION. Leaven, being itself corrupt, compare Fsalm 80: 8-11). The parable is illustrated and leavening by a process of corruption, is usually and fulfilled historically by (a) the external in the Bible a symbol of evil (AIatt. 16: 6; 1 Cor. 5: growth of the church from the smallest begin- 6-8; Gal. 5: 9), and, perhaps for this reason, was nings-the despised Nazarene, the unlearned generally excluded from the offerings under the Galilean fishermen, the church to which not O.T. (Exod. 3:3; Lev. 2:11; Amos 4:5). Woman, too, is many wise, mighty, or noble were called (i Cor. often employed as a symbol of an apostate church 1: 2G)-to a great tree overspreading the whole and its ministry (Prov. 9: 13; Zach. 5: 7-11; Rev. 17: 3, earth; (b) the internal growth of the Church, as etc). Hence, some commentators have regarded a system of truth and ethics, from the seed of leaven here as a symbol of corruption, and the the four Gospels, out of which all that is true parable as illustrative rather of the opposition Christianity, in doctrine or life, has grown; (c) which the kingdom of God must encounter than the spiritual life of the individual, which is of its process and progress. But this view is Iunalways a gradual growth from a small seed, the necessary, because (a) the Scripture uses the repentance bred of hunger in the prodigal be- same thing to symbolize sometimes good, somecoming the tree whose fruits are the robe, the times evil, e. g., the lion as an emblem both of ring, the shoes, the fatted calf, the father's the devil and of Christ (1 Pet. 5: 8; Rev. 5:5), the home and love. The law of Christian growth tree as an emblem of both pious and wicked men here set forth is exemplified in the Lutheran re- (Psalm 1: 3; 37: 35), the dove as an emblem of both formation, the Wesleyan reformation, in the rise an evil and a right simplicity (Hosea 7: 11; Matt. 10: 6); 3f Puritanism, in every revival of religion. It (b) leaven itself was in one instance required in a CO. XIII.] MATTHEW. 181 34 All these things spake Jesus unto the multitude in 36 Then Jesus sent the multitude away, and went parables;t and without a parable spake he not unto into the house: and his disciples came unto him, saythem- ing, Declare unto us the parable of the tares of the 35 That it might be fulfilled which was spoken by the field. prophet,u saying, I will open my mouth in parables; 37 He answered and said unto them, He that soweth will utter things which have been keptv secret from the good seed is the Son of man: the foundation of the world. 38 The field is the world:w the good seed are the t Mark 4: 33....u Ps. 78: 2....v Luke 10: 24; Rom. 16: 25, 26; Col. 1: 26....w Rom. 10: 18; Col. 1: 6. sacred offering (Lev. 23: 17), and could not, there- Observe, too, that as each part of the dough fore, have been always regarded as an emblem becoming leavened acts as leaven, stimulating of evil; (c) it is a natural emblem of a good, life in that which adjoins, so each true Chriswarming, pervasive influence, imparting its own tian, leavened by Christianity, operates as leaven savor and virtue to the lifeless lump. This upon his neighbor. view is also indefensible, because (a) Christ 34, 35. USE OF PARABLES. Without a directly compares the kingdom of heaven to the parable spake he not to them, i. e., in this operation of leaven, and it flatly contradicts his discourse his entire explanation to the multilanguage to regard the parable as a symbol of tude of the kingdom of God was by parables the operation of the kingdom of Satan; (b) he only; the interpretation was reserved for his distinctly asserts that the leaven abides in the own disciples. meal till all is leavened, which, if leaven be a sym- 35. That it might be fulfilled. The bol of corruption, would involve the idea that Greek participle here is,c,', not ira (hopos not the Gospel is to be conquered and the influence hina); but what I have said concerning the latter of Satan become victorious; (c) its connection in note on Matt. 12: 17 is substantially appliwith the preceding parables point to a further cable to the former. The reference here is to and fuller illustration of the progress of the Psalm 78:2. That Psalm was written, according kingdom of God. I conclude, then, that the to the Hebrew inscription, by Asaph; it contains natural and plain meaning of the parable is the no reference directly or indirectly to Christ, and true one, and that Christ means exactly what it consists of an account, in poetical form, of the his words mean, viz., that the operations of the history of God's dealings with Israel, which are, influence of God in the community and in the however, a parable in this sense, that they are individual heart are analogous to those of leaven an ensample of his spiritual dealings with his in the dough. Why? Because the latter is a people in all times (i Cor. 10: 6,11). Only in this very foreign power, not merely an awakening of life general sense, in which the whole of the 0. T. is dormant in the dough; it brings new life with prophetic of the New, can these words, and Asaph it; it is hidden in the dough; it does its work in uttering them, be regarded as prophetic of secretly, silently, by a process of fermentation Christ and his method of instruction. Things and agitation; it is itself that which the dough kept secret. In these parables Christ was inis to become. The parable is historically illus- terpreting the spiritual nature of his kingdom, trated by the progress of Christianity in the which was an enigma to the Jewish nation. world, which proceeds from the Bread which 36-43. INTERPRETATION OF THE PARABLE came down from heaven and was mingled with OF TARES. our common humanity; came not with observa- 37. Then Jesus sent the multitude away tion, being unrecognized as a divine life-giving and went into the house. The parable of force by Jew or Gentile; it permeates all so- the leaven appears to have ended the public disciety; has won its way by a process of agita- course concerning the kingdom of God; the subtion, bringing first the sword, then peace (Matt. sequent parables appear to have been uttered to 10: 34); and has proceeded from the interior out- the disciples alone. His disciples. Not necesward; and, by a process of infection or conta- sarily the twelve alone, but those who accepted gion of beneficent influence, is leavening all him as their teacher, and wished to learn of him. society-governments, commerce, social cus- Compare the language of Mark 4: 10, which intoms, as well as church organizations and the terprets that of Matt. 13:10, the same as that professed disciples of Christ. It is illustrated in employed here. Declare unto us, i. e., interthe history of every Christian soul; for Christ is pret to us. hidden in the soul, and becomes the secret source 37. Hle that soweth the good seed is the of its life; to him it gradually becomes con- Son of man, i. e., Jesus Christ. See note on formed; he is unrecognized by the world, though Matt. 10: 23. Observe that all sowing, whether the sweetness and life produced by his presence is done by prophet, apostle, preacher, teacher, or perceived; and he gradually and silently pervades parent, is done by Christ in him. See note on the whole being, until the whole is leavened. verse 18, above. 182 MATTHEW. [CH XIII. children of the kingdom;x but the tares are the chil- 40 As therefore the tares are gathered and burned in dren of the wickedy one: the fire;b so shall it be in the end of this world. 39 The enemy that sowed them is the devil: the har- 41 The Son of man shall send forth his angels, and vest is the end of the world;z and the reapers are the they shall gather out of his kingdom all things that ofangels., fend, and" them which do iniquity; x 1 Pet. 1: 23....y John 8: 44; Acts 13: 10; 1 John 3: 8....z Joel 3: 13; Rev. 14: 15....a Rev. 14: 15-19....b verse 30.... c Luke 13: 27. 38. The field is the world. Not the the children of the devil; one belong to the church; the word world (zdo/.os) never repre- kingdom of light, the other to the kingdom of sents the church in the N. T., but the whole darkness. Compare Matt. 12: 30, and note; world of humanity. See 1 John 2: 2, where the John 8: 44; 1 Thess. 5: 5. But the difference is contrast between the church and the world is not ineradicable here; the great gulf which bedrawn. Observe that the world is his field (verse gins on earth becomes impassable only at death 24,above); the whole world of humanity is the (Luke 16:26). "We are not to suppose that the kingdom of Christ, though only a part recog- wheat can never become tares, or the tares wheat; nizes its duty of allegiance to him; much of it is this would be to contradict the purpose of Him a kingdom in rebellion. Observe, too, that it is who willeth not the death of a sinner, but rather for the whole world Christ has died (John 3:16; that he should be converted and live; and this 1 John 2: 2), and that throughout the whole world gracious purpose shines through the command, the seed is to be sown (Matt. 28:19, 20). In the Let both grow together till the harvest."Donatist controversy, famous in ecclesiastical (Alford.) history, the Catholic commentators read, The 39. The enemy; who sowed the tares. Is field is the church, an interpretation which they the devil. See note on Matt. 4:1. Observe endeavor to sustain by ingenious arguments, and that here, as elsewhere, the personality of the which is, singularly, sustained by the great body devil is recognized by our Lord in unmistakable of commentators since. It is, however, only an terms. This is no parable, but the interpretainstance of the power of dogmatic prejudice to tion of a parable; it is no concession to popular modify Scripture. The object was to prove from prejudice, for it is uttered to his own disciples Scripture that the church was not to purge out alone; the devil cannot stand for the evil in the by discipline all its evil, heretical, and hypocri- human heart, for it is contrasted therewith, the tical members. This may be indirectly implied; natural evil of the heart being symbolized in the it is not directly asserted. At all events, the parable of the sower, the direct agency of Satan direct and unambiguous words of Christ, The in this parable of the tares. Evil and false teachfield is the world, are not to be departed from ing is attributed directly to his influence; of him either (a) by confounding the world and the are wicked and evil-producing men, who are the church, for (see abovo) the word world (y.gapLo) children of the wicked one, as good men are the never stands in the N. T. for the church; nor (b) children of the kingdom of God and seed sown by by supposing that it is used parabolically for the God. Observe, too, the nature of his work, fair church, for Christ is explaining the parable, not in seeming, deadly in reality. "He at once giving another, still less interpreting it by one mimics and counter-works the work of Christ." more difficult to be understood; nor (c) by sup- -(Trench.) The harvest is the end of timne. posing that the church is commensurate with The Greek word rendered here world (aulir) sigthe world, for it is not, the greater part of it nifies not the physical world, but rather the still lying in heathenism, like portions of a field present era or cycle; the reference is not to the given over to tares. The application of the destruction of the world, though elsewhere it is parable is not, except indirectly, to discipline in implied that such a destruction takes place at the church. See this matter well discussed in the judgment, but to the completion of the Arnot on the Parables. And see, for general teach- present cycle. Observe the implication that the ing of parable, note below. The good seed judgment takes place at the end of the world, not are the children of the kingdom. In the as Swedenborg teaches, simultaneously with the parable of the sower the seed is the word of God; world's existence, and for each man at the end of but the two interpretations are not incongruous; his life. The reapers are the angels. These one includes the other. See note on verse 19, are frequently represented as accompanying the above. The tares are the children of the Lord in his coming at the day of judgment (Matt. wicked one. Observe here, as throughout the 16: 27; 24: 31; 2 Thess. 1: 7; Rev. 19: 14). Scriptures, the broad line is drawn between the 41. Gather out of his kingdom. Observe two classes of men; they do not, in fact as in ap- that as the tares are represented as sown in pearance, resemble one another. One is pro- Christ's field, so here the whole world of good duced from good seed, the other from evil seed; and evil is represented as his kingdom, from one class are the children of God, the other are which the evil is to be gathered out. See note CH. XIII.] MATTHE. 183 42 Andd shall cast them into a furnace of fire: theree the kingdom of their Father. Who hath ears to hear, shall be wailing and gnashing of teeth. let him hear. 43 Then shall the righteous shinef forth as the sun in 44 Again, the kingdom of heaven is like unto treasd ch. 3: 12; Rev. 19: 20; 20: 10...e verse 50; ch. 8: 12....f Dan. 12: 3; 1 Cor. 15: 49. on verse 38, above. All things that offend, ing, as here in the words, There shall be weeping i. e., tempt to sin. Compare note on Matt. and gnashing of teeth. The question whether 5: 29. And them which do iniquity. Corn- immortality is denied to the impenitent, or pare Matt. 7: 23, and Rev. 21 8; 22:15. Ob- whether they possess an immortal but suffering serve that not merely those who deliberately do life, must be determined by a consideration of,iniquity, but also those who so carry themselves other passages of Scripture. The symbolism of as to lead others into sin, are outcast. fire throws little or no light upon that problem. 40-42. Fire was employed as a punishment Wailing and gnashing of teeth. A symby the Chaldeans (Jer. 29: 22; Dan. 3: 6), and has bol not only of suffering, but even more, of rage been similarly used in later times by the Persians. (Acts 7: 54). Compare Matt. 8: 12, and note. By fire Antiochus persecuted the Jews (Dan. 11: 33; 43. Then. When the tares are removed, the 1 Cor. 13: 3), as in medieval times the Romanists obstructions to growth in holiness and godliness persecuted the Reformers. Herod the Great are removed. Shall the righteous shine burned to death certain who had opposed his forth. Light is a symbol of joy, of clear appreauthority in his last days (Wars of Jews, i., 33, ~ 4). hension of truth, of a light and joy-giving exWeeds also were used among the Jews as a fuel, ample. Now, hindered and darkened by admix-,especially for heating their ovens; a fire was ture with evil men, the light is not clear; then kindled inside, and subsequently removed to it will shine out with unobstructed glory, both make room for the bread (Matt. 6:30). From this in andfomsz the saints (Rom. 8: 18: Col. 3: 3, 4. Compare double use comes the employment of fire in the Dan. 12: 3). Bible as a metaphor of the punishment of the LESSONS OF THE PARABLE OF THE TARES. ungodly. It is thus employed frequently in the The key-note of this parable is afforded by verse 0. T. (2 Sam. 23: 6, 7: Isaiah 5: 24; 10:16, 17; Mal. 4: ). 30, "Let both grow together till the harvest.' Here and elsewhere it is adopted by Christ for Its direct lesson is that man may not use force to the same purpose, and assuredly with a full purify the kingdom of God of evil elements that sense of the terrible significance which the mingle in it; the reason assigned is, Lest ye root Jewish mind would attach to the metaphor (Iatt. up also the wheat with the tares, both (a) by 7:19: John 15: 6). And it is used elsewhere in the mistaking wheat for tares, as in the middle-ages N. T. in a similar manner (Matt. 3: 10, 12, and note: Heb. the honest but perverted zeal of the hierarchy 6 8; 10: 27). This fire is represented not as some- mistook truth and piety for heresy and sin, and thing external to the sinner, but as consisting of (b) by uprooting tares which patience and inhis sins, and as proceeding from himself (Isaiah struction might turn into wheat. Its direct ap9:18, 19; 33: 11, 1). An examination of these pas- plication is to civil governments, which never sages will make it clear that (C) fire is used in have the right to punish sin for the purpose of them as a symbol not of purification but of pun- avenging it, or of representing and carrying into ishment; (b) that it represents a punishment effect divine justice, or of perfecting the purifiwhich is a finality, and from which there is and cation of society, but only so far as is needful for can be no deliverance or restoration; (c) that the protection of society and the offender's being borrowed from the most painful form of reformation; its indirect application is to the death in use among men, it stands for a terrible church, which is not to use discipline for the penalty, such as could be interpreted only by a purpose of excluding all from its communion physical symbol; (d) that it is symbolical merely, whom it deems unworthy, nor even all Av-ho and to give it a literal interpretation, and found offend and do iniquity, but only such as, by their on it a doctrine of physical torture, is wholly to presence and influence, are destructive of the miss the meaning and ignore the usage of Bib- vitality of the church. It incidentally applies to lical symbolism; (e) that it does not necessarily all Christian work and Christian organizations, imply the literal destruction of the sinner, the duty of the Christian, in church, Sabbath though the chaff, stubble, tares are utterly con- school, and social life, being a duty of patience sumed, for in no other way could a physical and long-suffering with the children of the symbol interpret spiritual penalty. The fire is wicked one, not of Pharisaic withdrawal from represented as everlasting and unquenchable them, or indignant excision of them from social (Isaiah 66: 24; Matt. 5: 41), and it is represented as and Christian fellowship. It interprets the an instrument, not merely or mainly of destruc- ground of God's being long-suffering, who bears tion, but as one of true penalty, involving suffer- with the tares that he may change them to wheat 184 MATTHEW. [CH. XIII. ureg hid in a field; the which when a man hath found, 46 Who, when he had found one. pearl of great he hideth, and for joy thereof goeth and sellethh all that price, went and sold all that he had, and bought it. he hath, and buyethi that field. 47 Again, the kingdom of heaven is like unto a net, 45 Again, the kingdom of heaven is like unto a mer- that was cast into the sea, and gatheredk of every kind: chant man, seeking goodly pearls; 48 Which, when it was full, they drew to shore, and g Prov. 2: 4, 5....h Phil. 3:7, 8....i Isa. 55:1; Rev. 3: 18....j Prov. 3:14, 15; 8: 11....k ch. 22: 10. (Luke 13: 6-9; Rom. 2: 4), and is an inspiration of gether. They represent different phases of the patience to us in our intermixture with iniqui- same truth; each helps to interpret the other. tous and ensnaring men. Incidentally it teaches Combined, they teach the general lesson that the the following lessons: All good influences come kingdom of heaven must be seized and approprifrom Christ; all evil influences come from Satan. ated by each individual for himself. "It is not The world is Christ's kingdom, the ungodly are merely a tree overshadowing the earth, or leaven in revolt against their king. The difference be- leavening the world, but each man must have it tween the children of God and of the wicked for himself, and make it his own, by a distinct act one is, in appearance, nothing, the tares are un- of his own will." —( Trench.) Neither does God redistinguishable from the wheat; it is in reality deem the whole world of humanity by one genradical, they spring from different seeds and eral act of grace, but finds and purchases each soul different sowers; it is manifested in the fruit, unto himself by a special act of love. The feathe one is health-giving, the other poisonous; tures of the story in each case are taken from and in the end, one is for the granary, the the common life in the East. Owing to war, other for the furnace. The intermixture of good robbers, and the absence of modern methods of and evil men in life is a part of God's plan; all investing property, such as banks, stock, bonds, attempts, whether by religious persecution or etc., it was customary in the East for men to monastic seclusion, to interfere with it, are dis- bury a part of their wealth in the ground, keepastrous failures. Evil influence is propagated ing the secret sacredly. In case of war, such secretly at night; grows rankly without cultiva- burials were very frequent. A forced flight, tion. Every good sowing in church, in Sabbath sudden death, or other accident, would often school, in the home circle, is followed by evil prevent its removal. Hence the discovery of sowing, wherefore we must watch alway for tares. hid treasure in the East is, even at the present The certainty of a coming divine judgment; the day, an occurrence not extraordinary. That terribleness and the finality of the divine punish- such hiding was common in O. T. times is illusment of sin. Finally, the parable is historically trated by Job 3: 21; Prov. 2: 4; Jer. 41: 8. illustrated in (a) the history of the Fall; God The pearl, too, was held in higher estimation in sowed good seed, the devil dropped the seed of ancient times than at present. The merchantan evil ambition, the fruit was poison; (b) the man and caravan were frequently seen by the sea history of the Jewish nation, in which God sowed of Galilee, which was on the highway of comgood seed by the hand of Moses and the prophets, merce between the far East and the Mediterthe devil tares by the influence of apostate kings ranean Sea. and false prophets and idolatrous nations, the INTERPRETATION. Both parables bear a double end was national death; (c) the history of the meaning: (1.) In the human race was hid a treaearly church, in which the devil was still busy sure, viz., the faithful and elect to be gathered sowing tares (Acts 13: 10; 1 Cor. 1: 11, 12; Gal. 5: 7, 8; 1 Tim. out of all nations. Christ discovered it; for the 4: 1-3); (d) in the history of the post-apostolic joy that was set before him, endured the cross, church, into which the devil introduced false despising the shame, and, though he was rich, doctrines, ecclesiastical ambitions, heathen idol- for our sakes became poor, that he might puratries; (e) in the history of the Reformation, in chase the field-the world-and so procure the which with much good seed was sown also the treasure-his church hidden in it. Through the seed of Socinianism, Antinomianism, and modern world he still goes, seeking in human souls Rationalism. The evil of attempting to uproot pearls, which, by his own grace, he makes the tares is illustrated by the history of all reli- goodly, and ransoming each one, which, by the gious persecution; whether of the Reformers by price he pays, and by its own inestimable value the hierarchy, or of the Puritans by the Church in the eyes of divine love, is a "pearl of great of England, or of the Baptists and Quakers by price." Thus Christ's estimate of the value of the Puritans. The practical lesson to every in- the kingdom of God, and his sacrifice of all for dividual disciple is, Be patient towards all men. it, is an inspiration to us. For (2) that kingdom 44-46. PARABLES cF HID TREASURE AND is a treasure hidden from the eyes of those whom THE PEARL. These two parables, uttered to the the god of this world hath blinded, but which, disciples, not to the multitude (verse 36), go to- being suddenly revealed, inspires the finder with CH. XIII.] MATTHEW. 185 sat down, and gathered the good into vessels, but cast 50 Andm shall cast them into the furnace of fire: there the bad away. shall be wailing and gnashing of teeth. 49 So shall it be at the end ofthe world: the angels shall 51 Jesus saith unto them, Have ye understood all come forth, and' sever the wicked from among the just; these things? They say unto him, Yea, Lord. 1 ch. 25: 32.... m verse 42. joy; it is a pearl of great price, whether mea- ermen draw it at both ends to the land, enclosing sured by what its cost is to Christ, or by its in it every fish not small enough to escape value to the possessor; and this treasure, this through its meshes. Then the separation takes pearl, is worth all else, is possessed only by him place, and the useless fish are thrown away, who forsaketh all to become Christ's disciple while the good are kept for the market. (Luke 14: 33). (3.) The points of contrast in the INTERPRETATION. The all but universal interparables are not accidental. The two represent pretation of the commentators is as follows: different types of experience; the first, a man The net is the church, the fishermen are the who, without earnest seeking, finds, as it were ministry, the gathering out of the sea is the by accident, the truth and life that is in Christ; gathering into the visible church of both good the second, the seeker after truth in various and evil, the landing of the fish and the selecquarters (goodly pearls in many markets), who tion of the good is the day of judgment. Thus finds in Christ the one thing needful (the one this parable is only a repetition, in a different pearl of great price), which costs all that he form, of the parable of the tares. From this inhath. Nathaniel and the Samaritan woman terpretation I dissent, because (a) it makes the illustrate the first, Paul and the Ethopian eunuch central feature of the parable the present work (Acts 8: 27) the second. (4.) Other points in the of the ministry, while Christ's own interpretaparable have been noted, e. g., The treasure hid tion makes the fishing a mere incident, the sepain the field is compared to the truth hid in the ration of the fish the central feature; (b) it repreexternal church (Trench, Alford), or in the Holy sents the fishermen hs the ministry, while Christ,Scriptures (Jerome, Augustine); the joy that in- declares that they represent the angels; (c) it respires the finder is the inspiration which enables presents the church as gathering, not out of the him to sell all that he hath, and is a hint that world by moral lines, but a part of the world by Christian self-sacrifice is gainful and should be mere geographical lines, and the contents of the joyful; his hiding the treasure is thought to church (the net) in now!se different morally from typify the young Christian's tremulous anxiety that of the world at large (the sea beyond); lest he lose the new-found life, or possibly his (d) it gives no significance to the drawing to the first inclination at concealment till he has mea- shore, and, on the contrary, represents only the sured the reality and value of his experience. church as subject to the judgment of God; (e) it Unnecessary difficulty has been occasioned by repeats the parable of tares, and is thus an antidoubts concerning the morality of the course of climax in a series which otherwise possesses a the finder in the first parable. But Christ no true progress and development of the truth from more commends his course by using it, as an the beginning to the close. I should hesitate to illustration, than he commends the merchant dissent from the whole current of thought in who devotes his life to getting goodly pearls, this matter, were it not that the ordinary interor the unjust judge (Luke l8: 1-7), to whom he pretation was evidently originally adopted for -compares God. No difficulty need be experi- controversial reasons, to silence the Donatists, -enced by the fact that the obtaining of the king- who demanded a rigid discipline in the church, dom of God is compared to a purchase. This is a and has since been accepted by each new comcommon symbol in the Scripture (Prov. 23: 23; Matt. 25: mentator, apparently on the authority of preced9, 10; Rev. 3: is), and is interpreted by such decla- ing writers, with little or no original investigarations as the exhortation of Isaiah to "buy with- tion. To me the interpretation, which I find out money and without price " (Isaiah 55: i, 2), and substantially in Arnot (to whose treatise on the such experiences as those of Paul, who counted parables the reader is referred for a careful and all things but loss for the excellency of the candid discussion of the subject), appears more knowledge of Christ Jesus (Phil. 3: 7, s). consonant, both with the meaning of the parable 47-50. PARABLE OF THE DRAG-NET. The and the course of the entire series. The sea is drag-net, or seine (Gr. aoayv?), is one of small the world; out of it, by unseen but invisible indepth but great length; Trench says that some fluences, all humanity, good and evil, large and of these seines on the coast of Cornwall are half small, old and young, are drawn steadily, and a mile long. One side is kept close to the bot- despite their forebodings and struggles to escape, tom by weights, the other is buoyed up by corks to the shore of eternity. Not until that shore is or bladders; thus, when spread, it stands in the reached can the kingdom of God be fully diswater like a wall. Having been spread, the fish- closed; then the angels, who come with Christ 186 MATTHEW. [CH. XIII. 52 Then said he unto them, Therefore every scribe were astonished, and said, Whence hath this man thiswhich is instructed unto the kingdom of heaven, is like wisdom, and these mighty works? unto a man that is an householder, which bringeth 55 Is not this the carpenter's son? is not his mother forth out" of his treasure things new and old. called Mary? and his brethren, James, and Joses, and 53 And it came to pass, that when Jesus had finished Simon, and Judas? these parables, he departed thence. 56 And his sisters, are they not all with us? Whence 54 AndP when he was come into his own country, he then hath this maan all these things? taught them in their synagogue, insomuch that they 57 And they were offendedq in him. But Jesus said n Prov. 10: 21; 15: 7; 18: 4....o Cant. 7: 13....p Mark 6: 1, etc.; Luke 4: 16, etc....q Isa. 49: 7; 53: 3; John 6: 42. in his glory to judge the world (Matt. 25: 31), sepa- father or teacher, who makes sure that his exrate the good from the bad, gathering the former planation has been understood. The answer is into the many mansions (vessels) and casting the not one of undue self-confidence; though it is latter away. On verse 50, see note on verse 42, not to be supposed that the disciples understood above. the whole significance of these parables, still less This interpretation renders this parable a fit- the prophetic meaning which is involved in them. ting climax in the series of seven. The Sower "Their reply must be taken as spoken from their represents the work of Christ and the hindrances then standing-point, from which little would be it meets in the human heart; the Tares point to seen of that inner and deeper meaning which the the true cause of these hindrances, evil influ- Holy Spirit has since unfolded."'-(A4ford.) The ences set at work by the evil one; the Mustard parable of the householder which follows is Seed gives assurance of the final victory of Christ, interpreted by the contrast between Christ himin the growth of the great tree from a small seed; self and the Scribes, the theologians and profesthe Leaven points out the method of that growth sional teachers of Judaism (Matt. 7: 29, and note). -secret, silent, by permeation, by agitation; They, like their modern antitypes, taught by the Treasure and the Pearl teach that only by a rote what they learned from the teachings of joyful choice of Christ, as a chief good, can any their predecessors, and in unvarying routine, one come into the kingdom; and the Drag-net without any living experience of the truth. points out its final consummation, after death Christ declares that the Christian scribe must the inevitable lot, and in the judgment the in- bring forth out of his own treasure, i. e., his own evitable test, of the whole human race. Each heart experiences (compare Matt. 12: 35), things both parable, too, receives an illustration in an his- new and old, neither despising. the old because torical epoch of the church. The apostolic it is old, nor rejecting the new because it is new. church was the greatest of all the seed times of the The contrast is not merely between the Old Teschurch; in the ages immediately following grew tament and the New Testament, nor between up, in corruptions of life, doctrine, and worship, old and new forms of truth, but between old tares, and, by persecution, the R. C. church and familiar disclosures, and new experiences attempted, in vain, to distinguish between the and apprehensions of the truth. It is interpreted tares and the wheat, and to destroy the one and and applied by the charge of Robinson the Purileave the other; the little seed grew, and still tan pastor to his Puritan flock on the occasion grows on, more and more overshadowing all the of their embarking for New England: "I charge earth; the leaven secretly, but by perpetual agi- you before God and his blessed angels that you tation, penetrates society; in that agitation, and follow me no farther than you have seen me folin part because of it, hundreds and thousands of low the Lord Jesus Christ. The Lord has yet souls find the hid treasure; and in this later age, more truth to break out of his Holy Word. I in which knowledge is increased, when many run cannot sufficiently bewail the condition of the to and fro seeking it, many obtain the pearl of Reformed churches, who are come to a period in great price, worth all else; till at last the end religion and will go at present no further than shall come, when all humanity shall be drawn the instruments of their reformation. Luther and from the sea of time to the shore of eternity, and Calvin were great and shining lights in their the final and inevitable judgment shall take times, yet they penetrated not into the whole place. counsel of God." Our preaching should be not 51, 52. CLOSE OF THE PARABLES. Compare a mere repetition and amplification of Christ's with these verses Mark 4: 34, "When they were precepts, but, like that of St. Paul, rooted in alone he expounded all things to his disciples." Christ, yet with its own stalk and branches.. Have ye understood? (Greek auviitit), i. e., " We must not content ourselves with old diswith the heart. Compare verse 19 above and coveries, but must be adding new." "Laying note, and Romans 10: 9. Scribe The scribes up is in order to laying out, for the benefit of were the theological teachers of the age. See others." —(1Matthew lienry.) notes on Matt. 2: 4. 53-58. CHRIST REJECTED AT NAZARETH. The spirit of Christ's question is that of a Alford and Olshausen regard this incident as CH. XIII.] MATTHEW. 187 unto them, A prophet is not without honour, save in 58 And he did not many mighty works there, because his own country, and in his own house. of their unbelief. identical with that more fully narrated in Luke and his education, to receive his teaching. The 4: 14-29. In this they differ from most harmon- question here put by the Nazarenes was subseists, and for reasons that appear to me inade- quently put by the Judeans (see John 7:15 and note). quate (see notes on Luke). Mark gives a more Observe that Christ is himself a perpetual reaccurate note of time than Matthew, and inter- buke of the spirit of caste, whether of family, or poses between the parables and the rejection at station, or of culture; for he was in appearance Nazareth the account of several miracles. If we the son of a carpenter, in reality a carpenter, suppose his chronological order to be correct, the and in culture, humanly speaking, without the reference here to the " mighty works " will be learning of the schools of his day. Observe, too, explained by these miracles. that the test of a religious teacher is, not the 54. His own country, i. c., Nazareth and endorsement or certificate of the schools, which the region about, see Matt. 2:'3. Synagogue. Christ did not possess; nor personal popularity, For account of Jewish Synagogue see note on which Christ did not always possess; but real, Matt. 4: 23. Astonished. At the fact, the permanent spiritual power and fruitfulness, cs, i:i method, and the effect of his teaching, see Matt. instructor in righteousness. In his own house. 7: 29. See John 7: 5. 55. Carpenter's son. Mark (6:3) says the 58. lHe did not many mighty works, carpenter. This, and the Jewish custom which The Greek word (('rvauct,) signifies literallypowei., required every father to teach his son a trade, or strength. Here it is equivalent to works such whatever pursuit in life he might eventually fol- as would manifest the divine power. Mark's lanlow, indicates that Christ worked in his earlier guage is singular: He could there do no mighty years at the carpenter's trade with his father. works; he adds, however, that Christ "laid his That carpentering was a real art and well,id- hands upon a few sick folks and healed them; vanced is evident, both from the structures see note there. Because of their unbelief. erected, e. g., the Temple and the palace of Sol- The object of his miracles, then, was not to conomon and Herod, and from the tools employed. vince wilful skeptics of his divine authority; if There are references in Scripture to the rule, the it were, he would have done the most miracles measuring line, the plane, the compass, the saw, where the unbelief was strongest. To use the the awl, and the hammer and nails. His breth- miracles as an argument for the divine authorren. See note below. Joses. The Sinaitic ity of Christianity, with those who deny its aumanuscript has John, the Vatican has Joseph. thority and reject its teachings, is to misappre57. Offended in him. Stumbled at him. bend their purport and aim. They are the To them he was a stone of stumbling. They seal of his divine authority, to those who are recognized to a certain extent his wisdom and morally and spiritually ready to receive the truth, his power-observe wisdom, not learning-but but need for it some external sanction (seeJohn they were too much prejudiced by what they 14:10,11). supposed they knew of him, and his parentage, BRETHREN OF THE LORD. Brethren of our Lord are mentioned ten times his personal safety, and their failure to appreciin the N. T. (see references below). The ques- ate and sympathize with his divine enthusiasm tion how we are to understand these references (compare AMark 3: 21). In Matt. 13: 55 and Mark 6: 3 is one which is generally regarded as difficult; we have a reference by the Nazarenes to his albeit, the difficulty has been enhanced, if not brethren, in connection with his reputed father,. absolutely created, by dogmatic and theological and his real mother. In John 2:12 it is stated considerations. I shall give in this note, briefly, that Jesus and his mother and brethren went to (1) the Scripture references; (2) a statement of Capernaum for a short time. In John 7:3, 5, 10, the three principal opinions concerning them; (3) the brethren are introduced alone as urging Jesus the reasons which have led to the view that the to go up into Judea, and show himself and his term brethren signifies cousins; (4) the grounds works at Jerusalem; and it is distinctly stated of the opinion which I believe to be the correct that his brethren did not believe on him. In Acts one. 1: 14 they are represented as meeting with Mary 1. Scripture references. In Matt. 12: 46, Mark and the twelve for prayer, after the ascension 3: 31, and Luke 8:19, we have an account of an and before the descent of the Holy Spirit. In endeavor by the mother and brethren of Jesus to 1 Cor. 9: 5 Paul refers to them in language which interrupt Christ's preaching, and get him away implies a distinction between them and the from the multitude, on account of their fears for twelve. In Gal. 1: 19 he refers to James, the 188 MATTHEW. [C. XIII. Lord's brother, as though he were an Apostle. in such a manner as to imply that they were part Those are all the passages in the N. T. which of Mary's household; while there is nothing to refer directly to brethren or sisters of the Lord. imply that they were either children of Joseph (2.) Theories of interpretation. These are three; by a former marriage, or adopted children. (d.) (a) that the term brethren is synonymous with In John it is distinctly stated that Jesus' brethren cousins; that the brethren and sisters of our did not believe in him, while it is as distinctly Lord were children of Mary's sister, and Lange stated in a preceding chapter that the twelve did supposes adopted by Mary into her own family; believe in him, despite the withdrawal of other (b) that they were children of Joseph by a former disciples (Compare John 6: 66-69 with T: 3-5). (e.) In Acts wife, and so regarded as the brethren of Jesus, the brethren are said to have met wuith the twelve, though not so in reality; (c) that they were and cannot therefore be confounded with or reyounger brothers and sisters, true children of garded as in part making up the number of the Joseph and Mary. twelve. (J.) The language of Luke 2: 7 (Comp. (3.) Argumentsfor the cousin theory. (a.) The Maltt. 1: 25 and note), "she brought forth her firstterm brother is sometimes used in the East to born son," implies that other children were subdesignate a more distant lateral relationship, as sequently born to Mary. (g.) The only Scripture the term son is used to designate a more distant argument for doubting that they were true lineal relationship (Gen. 11: 27, w. 13: 8, and 14: 16; 29: 12- brethren of the Lord is the identity of the names i5). The hypothesis that these brethren were of three of them with those of three of the cousins or other relations of Jesus is therefore Apostles, James, Simon, and Judas. But the not impossible. (b.) Their names appear to iden- frequency with which these names occur in tify the brethren of the Lord with certain of his Jewish families takes all weight from this conApostles. Their names are given as James, Joses sideration. Josephus mentions twenty-one (Joseph? John? see note above), Simon and Simons, seventeen Joses, and sixteen Judases; Judas. Three of Christ's Apostles bore respec- and in the apostolic lists are two Simons, two tively the names of James, Simon and Judas. Judases and two Jameses. The fact that James, James, the Apostle, had also a brother Joses the Lord's brother, is called an Apostle (Gal. 1: 19), (Mark 15: 40) and a brother Judas (Luke 6: 16). (C.) does not indicate that he was one 6f the twelve, James, the Lord's brother, is distinctly classed for Paul and Barnabas are also called Apostles by Paul with the Apostles (Gal 1: 19). (d.) Christ (Acts 14:14). That title belongs not merely to the would not at his death have commended his twelve, but to those who were living and personal mother to John (John 19: 26, 27), nor would that dis- witnesses of Christ's resurrection (1 Cor. 9: 1; 1: ciple have taken her to his own home to live, if s, 9). That Christ commended his mother to the she had at the time other children living, for they keeping of John does not prove, and hardly would have been her natural protectors. (e.)Itis implies that there were not other children, who, derogatory to the character of Mary and to the since they were then unbelievers, were not in dignity of our Lord to suppose that children sympathy with their mother, and who also may were born to her subsequent to the birth of have been without means to provide for her comJesus. This last argument is, I suspect, the real fort. foundation of the cousin theory. The whole R. C. For myself I can find no other reason for doctrine of Mariolatry rests upon the doctrine taking the language of the N. T., concerning of her perpetual virginity, and the feeling which the brethren of our Lord, in any except its natunderlies that doctrine exists also in many Prot- ural sense, save a feeling, which I believe to be estant minds in a modified form. essentially false, that it somehow derogates from (4.) Arguments against the cousin theory. (a.) the dignity of Mary and of Jesus, to suppose The term brethren is never used in the NV. T. to that she lived in the marital relation subsequent signify a wider relationship than true brothers; to Christ's birth. Such a feeling, even if wellthough its use in a metaphorical sense, e. g. Matt. grounded, would certainly be no basis for the 12: 49, is not uncommon. The O. T. references, interpretation of Scripture; but it is not wellgiven above, do not justify us in depriving it in grounded. On this point Dr. Schaff's remarks the N. T. of its natural and normal meaning. (b.) are well worth pondering: "Neither his nor her The more general term kinsman (Greek avyyevt'c), honor require the perpetual virginity after his though of frequent use in the N. T. (Mark 6: 4, birth, unless there be something impure and unLuke 1: 36, 58; 2: 44; 14:12; 21: 16; John 18: 26; Acts 10; 24; Rom. holy in the marriasge relation itself. The latter 9:3; 16: 7,, 21), and the more precise designations we cannot admit, since God instituted marriage of cousin (Greek Uvfpioo), and sister's son (Gr. in the state of innocence in Paradise, and St. 1't,'C 1j1C cEi2(pJ.C), (Acts 23: 16; Col. 4:10) are never Paul compares it to the most sacred relation exused in respect to the brethren of the Lord. isting, the union of Christ with his church. (c.) In every instance in the Gospels they are And the Apostles and Evangelists, who are cermentioned in connection with Jesus' mother, and tainly much safer guides in all matters of faith CH. XIV.] MATTHEW. 189 CHrAPT E R ~XI~VT. tist: he is risen from the dead; and therefore mighty LC HA P T E lR X I ~. works do show forth themselves in him. AT that timer Herod the tetrarch heard of the fame 3 For Herod had laid hold on John, and bound him, of Jesus; and put him in prison for Herodias' sake, his brother 2 And said unto his servants, This is John the Bap- Philip's wife. r Mark 6: 14; Luke 9: 7, etc. and religious feeling than even fathers and re- Subsequent to the assassination of the Baptist, formers, seem to have had no such feeling of re- described in this chapter, Herod Antipas was pugnance to a real marriage between Joseph and totally defeated, and his army destroyed by ArcMary. It may be regarded as another proof of tas, an event which the Jews interpreted as a dithe true and full humanity and the condescend- vine punishment upon Herod for John's death. ing love of our Saviour, if he shared the common Later in his life, Herod, instigated by Herodias, trials of family life in all its forms, and moved went with her to Rome to obtain the title of a brother among brothers and sisters, that he king, and to complain of Agrippa, his nephew, might be touched with a feeling of our infirmi- for assuming it, was banished by Caligula to ties." See on this subject the Introduction to Lyons in Gaul, whence he removed to Spain, Epistle to James, and note on The Apostles, their where he died, his wife sharing his exile with lives and characters, Matt. ch. 10, p. 147. him. The Scripture references show him to have been tyrannical (Luke 3: 19), cunning (Luke 13: 31, 32), Ch. 14 1-12.-THIE DEATH OF JOHN THE BAPTIST.- voluptuous, and superstitious. He is the Herod THE TESTIMONY OF A GUILTY CONSCIENCE (verse 2).- to whom Christ was sent by Pilate during the THE WAGES OF FAITHFUL PREACHING (Compare 2 Cor. Passion week (Luke 23: 6-11), and his conduct there 11: 22-27).-FEAR OF PUBLIC OPINION IS A POOR SUBSTITUTE FOR THE FEAR OF GOD (verses 5 and 9).-THE agrees wlth his character as represented here. DIFFERENCE BETWEEN DANCING AND THE DANCE See for full history of John's imprisonment and (verse 6 with chap. 11: 17).-THE DANGER OF VOLUP- death Abbott's Jeszus of Nazareth, chapter 21. TUOUSNESS.-A BAD PROMISE IS BETTER BROKEN THAN 1. At that time. At this period of Christ's KEPT.-THE POWER FOR EVIL OF A WICKED WIFE AND ministry. Mark gives what is the most probable MOTHER.-JESUS THE REFUGE OF THE AFFLICTED AND chronological order. Subsequent to the paraPERSECUTED (verse 12). bles by the sea-shore (Mark 4: 1-33), followed cerFor parallel accounts see Mark 6 14-29, and tain miracles (Mark 4: 35-6: 6), and the commission Luke 3: 19, 20; 9: 7-9. Luke does not relate of the twelve (Mark 6: 7-13), recorded by Matthew the death of John. Mark gives some particulars more fully in Chapter 10. Their itinerant minisomitted here. Josephus (Ant. is: 5) gives more try added to Christ's fame and brought it to the fully the history of Herod's marriage to Hero- ears of Herod. Tetrarch. Properly the govdias. The facts in the case, necessary to an ernor of the fourth part of a country; but also understanding of this narrative, are these: used to designate a tributary ruler whose authorHerodias, the grand-daughter of Herod the ity and position were not sufficient to justify the Great, through his favorite wife Mariamne, was title king. Herod Antipas is generally and propan ambitious, designing, unprincipled woman. erly called Tetrarch, though also entitled " king" She married Herod Philip, son of Herod by an- here, in verse 9, and in Mark 6: 14, 22. other Mariamne, and heir apparent to the throne. 2. Therefore, i. e., because he is risen from But Philip was disinherited by his father's will, the dead. Mighty works are at work in and the kingdom was divided between Antipas, him. (Greek, wlvvulsl tvseqyofoav,.) During his Archelaus, and a second Philip; Antipas, the life John wrought nomiracles (John 0:41). Herod Herod mentioned here, being Tetrarch of Gali- supposed that his resurrection had clothed him lee and Perea (see note on Luke 3: 1, and map there). He with new power. This opinion was shared by married the daughter of Aretas, king of Petra, others (Matt. 16: 14; Mark 8: 28). Luke says (Luke but being brought into company with Hero- 9: -9) that Herod was perplexed, and implies that dias, the wife of his half brother Philip, he his belief in John's resurrection was imbibed divorced his own wife, and married Herodias, from others. who abandoned her husband for the purpose. 3. Laid hold. Arrested; compare for meanThe king of Petra, indignant at the affront put ing, Matt. 21: 46; 26: 4, 50, where the Greek is upon him, declared war against Herod Antipas. the same. This arrest of John the Baptist had John the Baptist, during the preparations for taken place nearly a year previous (Matt. 4: 12). this war, denounced the Tetrarch for this crime, Andrews places the arrest of John the Baptist in which had plunged the province into such diff- April, A.D. 28, his death in the winter of A.D. 29. culties, as well as for his other tyrannies (Luke Prison. In the castle of Macherus, as we learn 3: 19), and Herod, fearing the influence of his from Josephus. For description of it, see note preaching, arrested him and cast him into prison. on Matt. 11: 2. 190 MATTHEW. [CH. XIV. 4 For John said unto him, Its is not lawful for thee 9 And the king was sorry: nevertheless, for the to have her. oath'sw sake, and them which sat with him at meat, he 5 And when he would have put him to death, he commanded it to be given her. feared the multitude, because they counted him as at Io And he sent, and beheaded John in the prison. prophet. II And his head was brought in a charger, and 6 But when Herod's birthday was kept, the daugh- given to the damsel: and she brought it to her mother. ter of Herodias danced before them, and pleased 12 And his disciples came and took up the body, and Herod. buriedx it, and went and told Jesus. 7 Whereupon he promised with an oath to give her 13 When Jesus heard of it, hey departed thence by whatsoever she would ask. ship into a desert place apart: and when the people 8 And she, being before instructed of her mother, had heard thereof, they followed him on foot out of said, Give me here John Baptist'su head in a charger. the cities s Lev. i8: 16; 20: 21....t ch. 21: 26; Luke 20: 6....u Prov. 29:10....v Jud. 11: 31, 35; Dan. 6: 14-16....w Jud. 21:1 1 Sam. 14: 28; Ecc. 5: 2....x Acts 8: 2....y ch. 10: 23; 12: 15; Mark 6: 32, etc.; Luke 9: 10, etc.; John 6: 1, 2, etc. 4. Unto him. These words are omitted her whatsoever she would ask. Mark by the Sinaitic manuscript. It is uncertain adds, Unto the half of my kingdom. whether John's reproof was a private and per- "Why marvel? Since even now, after the sonal one, or was a public denunciation, before coming in of so high a wisdom, for a dance sake, the people, of the crime of their prince. It is many of these effeminate young men give up not lawful. Becaise the wife of Herod Anti- their very souls, and that without constraint of pas was still living, the husband of Herodias was any oath."-(Chrysostom.) still living, and Herodias and Herod Antipas 8. And she being urged on by her were relatives within the degrees of consanguin- mother (Gr. r4ofl;;itJL). Not, as in our Engity, within which marriage was forbidden by Lev. lish version, before instructed. This is not the 18:11; for Herodias was a grand-daughter of proper significance of the Greek, and it appears Herod the Great, and Antipas was a son of from Mark 6::24, that after the dance she went Herod the Great, though by another wife. Lev. out and asked her mother, What shall I ask? 18:16 directly forbids marriage to a brother's before preferring the demand. She was not in wife, i. e., while the brother is living. the conspiracy, but was made the instrument of 5. Because he feared the multitude. it. Charger. A wooden trencher or dish, on He also stood in awe of John, recognizing in him which food was served up. In Luke 11: 39, the a prophet, and in many respects yielding to his same word is rendered platter. counsel (Iark 6: 20). It is a reasonable deduction 9. Sorry. Both because he feared the people from Mark's language that Herod Antipas was (verse 5) and the reproaches of his own conscience not without some conscience, but was under the (Mark 6: 20). But he feared the ridicule of those influence of his wife, who was more resolute and that sat at meat with him more. He was not more wicked than himself. true ling in his own court. Note the difference 6. Herod's birth-day was kept. By a between sorrow and repentance, and the worthgreat feast to the nobility of Galilee (Mark 6: 21). lessness of sorrow that does not lead to repentThe daughter of Herodias. By her pre- ance. vious husband Philip, her name was Salome. 12. Went and told Jesus. Observe that She subsequently married another Herod, Philip the death of John the Baptist appears to have put the tetrarch of Trachonitis, and subsequent to an end to the doubts and jealousies which his his death, Aristobulus, the brother of Agrippa disciples entertained concerning Jesus during (Josephus'Ant. 8:5,4). Danced before them. It the Baptist's life. Observe, too, that it was sorwas in the East, even more than with us, a dis- row which drove them to Christ, to whom they grace for a woman to enter such a scene of carous- came not while their own teacher was with ing as characterized the king's feast (compare Esther them. When the deprivation of our earthly:10-12). The dance was and still is sensual and teachers brings us to the heavenly, it is gain, not exciting. The maiden carries her own instru- loss. ment with her, and accompanies herself. Only On this whole incident the reflection of Chrythe professional dancer, whose position is infe- sostom is worth pondering, "She looked to be rior to that which she occupies here, will ordina- concealed after this and to hide her crime (by rily prostitute her womanhood to the entertain- the death of her accuser). But the very conment of such an assemblage (see Thomson's Land trary was the result; for John's cry was heard and Book, 2: 345). But the entertainment was the more loudly thereafter." "The more thou adapted to please the voluptuous king, who was dost dissemble a sin, the more thou dost expose pleased, not shamed, by the dishonorable accom- it. Sin is not hidden by the addition of sin, but plishment and exhibition of his adopted daugh- by repentance and confession." ter. 13-27. THE FEEDiNG OF FIVE THOUSAND.7. He promised with an oath to give WALKING ON THE SSA.-See Mark 6:30-56; Luke CTC. XIVo) MATTHEW. 191 14 And Jesus went forth, andz saw a greatmultitude to get into a ship, and to go before him unto the other and was moved with compassiona toward them, and side, while he sent the multitudes away. he healed their sick. 23 And when he had sent the multitudes away, hee I5 And when it was evening, his disciples came to went up into a mountain apart to pray: and when the him, saying, This is a desert place, and the time is now I evening was come, he was there alone. past; send the multitude away, that chey may go into 24 But the ship was now in the midst of the sea, the villages, and buy themselves victuals, tossed with waves: for the wind was contrary. i6 But Jesus said unto them, They need not depart; 25 And in the fourth watch of the night Jesus went give ye them to eat. unto them, walking on the sea. 17 And they say unto him, We have here but five 26 Andd when the disciples saw him walking on the loaves, and two fishes. sea, they were troubled,e saying, It is a spirit; and they i8 He said, Bring them hither to me. cried out for fear. 19 And he commanded the multitude to sit down on 27 But straightway Jesus spake unto them, saying, the grass; and took the five loaves and the two fishes, Bef'of good cheer; it is I, be not afraid. and, looking up to heaven, he blessed, and brake; and 28 And Peter answered him and said, Lord, if itg be gave the loaves to his disciples, and the disciples to the thou, bid me come unto thee on the water. multitude. 29 And he said, Come. And when Peter was come 20 And they did all eat, and were filled: and they down out of the ship, he walked on the water, to go to took up of the fragments that remained twelve baskets Jesus. full.b 30 But when he saw the wind boisterous, he was 21 And they that had eaten were about five thousand afraid; and beginning to sink, he cried, saying, Lord, men, beside women and children. save me!h 22 And straightway Jesus constrained his disciples 3i And immediately Jesus stretched'forth his hand,' z ch. 9: 36; 15 * 32..... Heb. 4: 15....b 2 Kings 4: 1-7....c Mark 6: 46....d Job 9:8; John 6: 19....e Luke 24: 37....f Acts 23: 11; g Phil. 4:13....h Ps. 69:1, 2; Lam. 3: 57....i Ps. 138: 7. 3: 10-17; John, ch. 6; and see notes on John. the wave." They then completed their jourComparing these accounts, the course of events ney, and arrived at the land of Gennesaret, on appears to have been as follows:-Jesus commis- the western shore, where Christ performed the sioned his disciples (Matt. 10) to preach the gospel miracles referred to here in verses 34-36 and in in the villages, while he preached in the cities. Mark 6: 53-56, and on the day following This combined preaching extended his fame and preached the sermon which John alone records brought it to the ears of Herod, who believed (John 6: 22-71), in which he disclosed something Jesus to be John the Baptist risen from the more definitely of his approaching death, which dead. This fact came to the knowledge of led many of his Galilean followers to forsake him Jesus about the time that his disciples returned (John 6: 66), and which constituted the close of his from their commission (Mark 6; 30, 31); he there- public ministry in Galilee. For notes on the fore called them to leave their work and the miraculous feeding of the multitude and the multitude, and with them departed from the subsequent walking on the sea, with the sermon western and populous shore of the sea of Gal- which followed, see John chap. 6. Luke deilee to a plain at the foot of the mountain east scribes the feeding of the five thousand, but not of Bethsaida, a town on the north banks of the the walking on the sea. This feeding is not to sea of Galilee where the Jordan enters the sea be confounded with that of the four thousand (consult map). The people followed Jesus on (Matt. 15: 32-39), which took place later in Christ's foot, and from his retirement among the mount- ministry. ains he saw them gathering on the plain. The 28-31. PETER ATTEMPTS TO WALK ON THE throng was doubtless increased by the fact that WATER. Peculiar to Matthew. This incident the Passover was nigh, and pilgrims'were on entirely negatives the hypothesis of Bleek, that their way to Jerusalem to celebrate it (John 6: 3-5). perhaps Jesus was on the land, and the disciples Jesus thereupon descended the mountain, and in the storm and darkness thought him to be on spent the day in teaching them and healing them the sea. Of course there was no room for mis(Mark 6: 34; Luke 9: 11), and toward evening (Matt. 14: 1) apprehension in the case of Peter. The incident fed them with the five loaves and two small itself is generally regarded as an illustration of fishes. In their enthusiasm, the -people would Peter's great faith. To me the lesson appears have made him king (John 6:15); whereupon Jesus quite different. Zealous, but impetuous and directed the disciples to take to their boat and self-confident, the same spirit which led Peter row along the coast to Bethsaida, where he into the court of the High Priest at the time of would meet them, i. e., Bethsaida Julias, not Christ's trial-a certain rash willingness to go another Bethsaida on the western coast, as has into danger, a certain thoughtless scorn of it, a sometimes been imagined (see note on Mark 6: 45). certain subtle and yet unconscious vanity in the One of those winds which often sweep down the exhibition of his own faith and courage-led him valley of the Jordan from the Lebanon, struck now to wish to show his faith by walking on the the disciples' boat, and swept it out into the wave. But he only showed his fear. Christ lake. It was as they were rowing back to meet walked on the wave for a purpose, to come to their Lord, according to appointment, that he his disciples whom otherwise he could not reach; came forth to meet them "swift walking on i and he fell not; Peter walked on the wave for 192 MATTHEW. [CH. XV. and caught him, and said unto him, O thou of little faith, 2 Why do thy disciples transgress the tradition of the wherefore didst thou doubt?J elders? for they wash not their hands when they eat 32 And when they were come into the ship, the wind bread. ceased.k 3 But he answered and said unto them, Why do ye 33 Then they that were in the ship came and wor- also transgress the commandment of God by your shipped him, saying, Of a truth thou art the Son of tradition?q God.' 4 For God commanded, saying,r Honour thy father 34 And" when they were gone over, they came into and mother: and, Hes that curseth father or mother, let the land of Gennesaret. him die the death. 35 And when the men of that place had knowledge 5 But ye say, Whosoever shall say to his father or of him, they sent out into all that country round about, his mother, It is a gift, by whatsoever thou mightest be and brought unto him all that were diseased: profited by me; 36 And besought him that they might only touch the 6 And honour nott his father or his mother, he shall hemn of his garment: and as manyo as touched were be free. Thus have ye made the commandment of God made perfectly whole. of none effect by your tradition. 7 Ye hypocrites! well did Esaias prophesy of you, CHAPTER XV. saying, ~CHAPTER iX~V. s ~8 Thisu people draweth nigh unto me with their THENP came to Jesus scribes and Pharisees, which mouth, and honoureth me with their lips: but their were of Jerusalem, saying, heart is far from me. j James 1: 6....k Ps. 107: 29....1 Dan. 3:25; Luke 4: 41; John 1:49; 6: 69; 11: 27; Acts 8:37; Rom. 1: 4.....m Mark 6: 53.... ch. 9: 20; Num. 15: 38; Mark 3: 10; Luke 6: 19; Acts 19: 12....o John 6: 37....p Alark I: 1, etc....q Col. 2: 8, 23; Tit. 1: 14....r Ex. 20: 12; Deut. 5: 16....s Ex. 21: 17; Lev. 20: 9....t Deut. 27: 16....u Isa. 29: 13. no other purpose than the pleasure of doing a garded by the disciples as an evidence of Christ's great deed, and demonstrating, perhaps to him- divine nature and authority, and that he does self even more than to others, that he dared nothing to indicate that they are under any misattempt it; and he would have sunk but for his apprehension. Saviour's presence. It was a useless miracle for 34-36. MIRACLES IN THE LAND OF GENNEwhich Peter asked; the result was an exhibition, SARET. Peculiar to Matthew and Mark 6: 53-56. not of his strength, but of his weakness. That John, however, gives a hint of it in his expresChrist did not regard Peter's act as an exempli- sion: "After these things," i. e., after the serfication of faith is evident from his rebuke, "0 mon at Capernaum, which followed the feeding thou of little faith." And the lesson appears to of the five thousand, "Jesus walked in Galime to be, True faith never attempts wonders for lee" (John 7: ). The chronological order is the sake of doing them. It relies on God for somewhat uncertain. It is probable, however, every thing in time of need, but never seeks or that the account here and the parallel one in manufactures occasionsfor marvelous experiences or Mark is of a tour throughout Galilee, more exhibitions of faith. It is noteworthy that the or less protracted, following the miracle of the Gospels narrate the failures in miraculous power feeding and the sermon at Capernaum, which and in faith in understanding of Christ (comp. Matt. was his last discourse in that city; that during 16:10, 11, 23; 17:16; Mark9:10-33) as no book of myths this tour the rebuke of the Pharisees, narrated would do. in the next chapter, was uttered; and that 32, 33. They that were in the ship. shortly thereafter Jesus left Galilee, and reAlford thinks the crew are designated. But treated with his disciples into the coasts of Tyre there is nothing in the account to indicate that and Sidon, as narrated in chap. 15: 21. there was any crew. The disciples were fisher- The land of Gennesaret. A plain lying men, and would have probably managed their along the north-western shore of the Sea of Gallown boat. Mark says they were sore amazed, lee. It is stated by Drs. Robinson and Porter to and wondered, "'for they considered not the be about three miles long and one broad. Stanmiracle of the loaves; for their heart was hard- ley makes it much larger; but, of course, its ened." But this language is not severer than bounds are indeterminate, and one writer probsome words of condemnation uttered by Christ ably includes what the other excludes from the directly to the twelve, e. g., Matt. 16: 8, 9; Luke plain. Though now covered with thorn-bushes, it 24: 25. Thou art the Son of God. Com- gives evidence of having once possessed a marvelpare Matt. 8: 27. There a similar quelling of ous fertility. Tiberias, Magdala, Chorazin, and the storm led only to the expession, "What Capernaum were situated on or near this plain, manner of man is this?" Here the answer is af- which was watered by four mountain springs, forded to that question. This is the first time which at that time the heats of summer seldom that Jesus is so called by men in the Synoptic if ever impoverished. Hem of garment. See Gospels. If we compare the expression with notes on Mark 5: 27. Peter's declaration of faith, "Thou art the Christ, the Son of the living God" (Matt. 16:16), Ch. 15: 1-20. EATING WITH UNWASHED we may find in his experience here, the seed of HANDS. Peculiar to Matthew and Mark 7:1his faith there. Observe that this miracle is re- 23. The account is fullest in Mark. See notes CH. XV.] MATTHEW. 193 9 But in vain they do worship me, teachingfor doc- 17 Do not ye yet understand, that whatsoever entertrines,v the commandments of men. eth in at the mouthz goeth into the belly, and is cast xo And he called the multitude, and said unto them, out into the draught? Hear, and understand: i8 But those things which proceed out of the mouth 11 Notw that which goeth into the mouth defileth a come forth from the heart: and they defile the man. man; but that which cometh out of the mouth, this I9 Fora out of the heart proceed evil thoughts, murdefileth a man. ders, adulteries, fornications, thefts, false witness, blas12 Then came his disciples, and said unto him, phemies: Knowest thou that the Pharisees were offended, after 20 These are the things which defile a man: but to they heard this saying? eat with unwashen hands defileth not a man. i3 But he answered and said, Every plant- which my 2i Thenb Jesus went thence, and departed into the heavenly Father hath not planted, shall be rooted up. coasts of Tyre and Sidon. 14 Let them alone: theyY be blind leaders of the 22 And, behold, a woman of Canaan came out of the blind. And if the blind lead the blind, both shall fall same coasts, and cried unto him, saying, Have mercy into the ditch. on me, O Lord, tzou son of David! cmy daughter is 15 Then answered Peter, and said unto him, Declare grievously vexed with a devil. unto us this parable. 23 But he answered her not a word.d And his disx6 And Jesus said, Are ye also yet without under- ciples came, and besought him, saying, Send her away; standing? for she crieth after us. v Col. 2: 22....w Acts 10: 15; Rom. 14: 14, 20; 1 Tim. 4: 4; Titus 1: 15....x John 15: 2, 6....y ch. 23: 16; Luke 6: 39....z Luke 6: 45; James 3: 6....a Gen. 5:5; 8: 21; Prov. 6: 14; -24: 9; Jer. 17:9; Rom. 3: 10-19 Gal. 5: 19-21; Eph. 2:3; Titus 3: 3....b Mark 7: 24....c Luke 18: 38, 39....d Ps. 28: 1; Lami. 3: 8. there. The time and occasion are uncertain; Ch. 15: 21-28.-T'lHE SYltO-PI(ENICIAN WOMIAN,probably during the tour throughout Galilee re- FAITH ILLUSTRATED; IT IS EARNEST, IMPORTUNATE, ferred to in the last verses of the preceding chap- HUMBLE. ter, and more fully described in Mark 6: 53-56, This incident follows immediately after Christ's and hinted at in John 7:1. The Scribes and last tour through Galilee. It is recorded only Pharisees came from Jerusalem (Mark 7: 1), per- here and in Mark 7 24-30. The account is fullhaps on their return from the Passover mentioned est here, but Mark adds some significant facts, in John 6: 4. With this passage should be com- chiefly the intimation that Jesus' object in going pared the analogous teaching, on a different oc- into the heathen territory, was to secure the casion, in Luke 11: 37, &c. rest which he could not obtain, even among the 12-14. These verses are found only in Mat- mountains of his own land. thew. The plant is a common symbol in Scrip- 21. Thence. From Galilee. Into the ture of teaching, both true and false, (iMatt. 13:3-8, coasts of Tyre and Sidon. For description 24-32; Mark 4: 26-29; John 15:1, 2). Here the decla- of this region see note on Matt. 11: 21. Whether ration is that any teaching, however erroneous, he went into the Phoenician territory or only to which God has not inspired, shall not abide; the the borders of it has been questioned. The moral is the same as that of the parable of the phrase here employed (Greek sEc Ta tfl) occurs tares (Matt. 13: 37-43 and notes); the principle the same in Matthew 2: 22, and 16: 13; also in Mark 8:10, as that substantially promulgated by Gamaliel to and Acts 2: 10, and in all of these cases indicates the Sanhedrim (Acts 5: 38,39). Let them alone. going into the territory. The context sustains This seems at first a singular counsel respecting that interpretation here; he left Galilee and the teachers of error. It is, however, different went into Phoenicia to secure rest. Mark 7: 24, from, Let the error alone, or, Let the pu- adds that he entered into a house, and would pils of error alone. Christ very rarely entered have no man know it; but he could not be into direct controversy with false teachers. I hid. think in no single instance did he invite to or 22. A woman of Canaan. Mark describes provoke a controversy with them. He devoted her more particularly. She was a Greek or Genhimself to the affirmative work of preaching the tile, i. e. in language and religious education truth, and, for the most part, let the preachers and a Syro-Phoenician. There were Phoenicians of error alone. And God has rooted up their in Africa, known as Liby-Phcenicians, and in plants. Christ is, in this respect, an example to Syria known as Syro-Phaenicians. She belonged the modern Christian teacher in dealing with to the latter; was probably one of a mixed race, in modern antagonisms to Christianity. The best which the blood of the Syrians and Phoenicians corrective of Rationalism and Romanism is the mingled, and therefore doubly despised by the preaching of an affirmative and practical Chris- Jews. The term Canaan was the older title of the tianity. Fall into the ditch. Observe that country, and the inhabitants were successively Christ's disciples had been assailed for eating termed Canaanites and Phoenicians, as the inhabwith unwashed hands, because this was in the itants of England were successively called Britons eyes of the Pharisees an uncleanness. Christ's and Englishmen. Matthew used the older term, response to his disciples embodies the idea that Mark the later. From the same coasts the guidance of the Pharisees will lead directly coming out, cried unto him. Not, as in to the foulest uncleanness. our version, came out of the same coasts. She was 194 MATTHEW. [CH. XV. 24 But he answered and said,e I am not sent but unto 27 And she said, Truth, Lord: yet the dogs eat of the lost sheep of the house of Israel. the crumbs which fall from their masters' table. 25 Then came she, and worshipped him, saying, 28 Theng Jesus answered and said unto her. O Lord, help me! woman, great is thy faith: beh it unto thee even as thou 26 But he answered and said, It is not meet to take wilt. And her daughter was made whole from that the children's bread, and to cast it to dogs.f veryi hour. e ch. 10: 5, 6; Acts 3: 26....f ch. 7: 6; Rev. 22: 15....g Job 13: 15; 23: 10; Lam. 3: 32....h Ps. 145: 19....i John 4: 50-53. a woman of Canaan from (ano) the same terri- Matt. 21: 42, 43, where the implication is the tory, and came out to meet Jesus probably from same. her house or village. Have mercy on me. 25. Then came she. Hitherto she had The suffering of the child is the burden of the followed him in the way; now she came, as Mark mother. Her prayer is for mercy for herself, so more particularly describes, to the house where -clearly is she identified with her daughter. Ob- he was. And worshipped him. Rather rev-;serve, she does not ask him to come and heal, as erenced him. See note on Matt. 8: 2, where the the nobleman in John 4: 49, and the- ruler in Matt. original verb is the same. 9: 18. Her faith shows itself in the very outset. 26. It is not meet. Not, It is not allowable,Compare the similar faith of the centurion in (E'Eart'), though some manuscripts give this readMatt. 8: 8, 9, and observe that in both cases it ing, but, It is not appropriate (xzeic). This is was manifested, not by an Israelite, but by a the reading of the Received Text, of the Sinaitic Gentile. Son of David. Evidently the wo- manuscript, and the undoubted reading in Mark man had some knowledge of the Old Testament,7: 27. Mark adds an important sentence, which and its prophecies of a Messiah. She may have both explains this declaration and gives the key been a proselyte. Grievously vexed with tothe mother's reply. Christ says, "Let the chila devil. Literally very evil deviled, and so ren- dren first be filled; for it is not meet," etc. dered in one of the old versions. On the nature This language implies that there is food in the of demoniacal possessions see note at close of Gospel for the Gentile as well as for the Jew, chap. 8, page 85. but that the Gospel should beginz with Israel. It 23. Send her away. Dismiss her. The is clear from this that Christ did not teach that language does not indicate whether by healing or the Gentiles were to be despised and outcast, and by giving a positive refusal to heal. The reason- did not intend to be so understood. Aand cast able implication, however, is that they had en- it to the pet dogs. The Greek here (/.;iC,,lI) deavored to drive her away, as was done in other signifies a little dog; is here probably equivalent parallel cases (Mstt. 19:13; Luke 18: 30), but in vain. to house or pet dog, in contradistinction to the They recognized Christ's object to be retirement, dogs of the street, (zvwov), which in the East are an object which her presence and petitions were mostly without masters, and roam the towns and sure to defeat. cities in packs, and feed upon offal and even 24. I am not sent but unto the lost corpses. The word which I have rendered " pet sheep of the house of Israel. Compare dogs," is used only here and in Mark 7: 27, 28. note on Matt. 10: 6. Here, however, Christ de- Its use, coupled with the intimation that the fines his mission, not that of his disciples; but Gentiles are to be fed but not at first, gives an only the limits of his own personal and earthly indefinable but important color to the whole inciministry. It was not till after his death that the dent, which has been generally overlooked. vail was rent, which shut out all but the high 27. Truth, Lord: for the pet dogs eat priest from the Holy of Holies-and by his death of the crumbs which fall from the table that he saves all who come unto him whether of their masters. Observe, that she acquiesJew or Gentile. James Morison gives well the ces heartily in Christ's declaration: it is not fit reason for his declining to extend his earthly that the dogs be fed before the children; that she mission to Gentile races: " To have spread out gives the reason: because they feed from that his ministry farther during the brief period of which the children cast away or pass by in indifhis terrestrial career, would simply have been to ference; and that she recognizes in the Israelites have thinned and weakened his influence. What- the masters, in spiritual things, of the Gentiles. ever might have been gained extensively would from whose table the Gentiles are to be fed, have been lost intensively." Compare Romans for she says not, The table of the master, but The 11:12-17, where the implication is that the re- table of their masters (tr I glr vIJv avz'rdr). Our jection of Christ by the Jews was, in the Provi- English version, Yet the dogs feed, implies a condence of God, the precursor of the preaching of trast between his statement and hers. The origthe Gospel to the Gentiles. It must come to the inal (za(l yt)) implies that she gives, in her stateworld either through the Jews, or despite the ment, a reason for her assent to his. It is not refusal of the Jews to receive it. Compare also needful to deprive the children to supply the OH. XV.] MATTHEW. 195 29 Andi Jesus departed from thence, and came nigh them those that were lame, blind, dumb, maimed, and unto the sea of Galilee; and went up into a mountain, many others, and cast them down at Jesus' feet; and he and sat down there. healed them: 30 And great multitudes came unto him, having with 31 Insomuch that the multitude wondered, when j Marka 7: 31....k Ps. 103: 3; Isa. 35: 5, 6 dogs. So it is not needful to deprive Israel of its reply, not taking exception to his statement, blessing in order to give me the blessing I crave: but making his declaration, It is not fitting to take what they have cast away I seek. It would be the children's bread and cast it to the pet dog>, different if I asked you to leave Israel to preach a reason for her own, Truth, Lord, for the pet and to heal in Phoenicia. dogs eat of the crumbs, all look toward a differ28. Compare the language of Mark (7: 30), ent tone and spirit in the whole scene. It ap"And when she was come to her house, she found pears then to me that Christ intended his lanthe devil gone out, and her daughter laid upon guage as a rebuke to the disciples, not to the the bed." mother; that her quick intuition read in his MEANING OF THIS INCIDENT. In interpreting tone what they failed to read in his words; this incident we are to remember certain facts that her ready repartee is the language of which the commentators, as well as the skeptical awakened hope, not the last despairing cry of critics, have sometimes forgotten. (c.) Jesus a crushed and broken heart; that he neither departed from Galilee, not to continue his minis- intended to repel her nor, in fact, did so; but, try, but to rest from it. To have complied with knowing her faith, intended to draw forth its exthe mother's request would have defeated his pression as a lesson to his as yet untaught dispurpose; did defeat it, so that he straightway ciples, to whom this woman of an apostate race retreated again from the coasts of Tyre and wasbut a Gentile dog. In other words, I conceive Sidon into the mountains of Galilee, and thence that he spoke in the manner which we someinto the region about C'esarea Philippi (Mark 15:29; times use with children, when we intend to grant 16:13). (b.) He knew by a perfect spiritual in- their request yet hold theis off, and make presight just what measure of trial the woman tence of finding reason why it should not be could bear, so that the test, which would have granted, for the purpose of trying their earnestbeen hazardous if attempted by another, was not ness. His very commendation, Great is thy faith, so when used by him. (c.) The presumption that I take to be a recognition of her spiritual apprethe tone of his voice, and the manner of his elation of his love, which his disciples did not utterance, gave to his words a different impres- then adrt have not always since comprehended as sion from that which they bear in the simple read- well as she did. ing of them, is not unreasonable, in the light of 29-39. THE FOUR THOUSAND FED. The the result to which they led. The interpretation events which follow, up to and including chapter of this incident, which regards Christ as having 18, describe a period of apparent retirement, repelled and rebuffed the woman, treated her spent partly in Galilee, partly north of Galilee in with an appearance of Jewish contempt as a dog, the districts about Cssarea Philippi. Matthew and yielded at the last to her importunity, in does, indeed, record some public miracles, as the spite of his original apparent, if not real inten- one here, and Mark adds more that Matthew tion, I cannot accept because (a), so interpreted, omits; but it is noticeable that there is no intithe incident stands absolutely isolated; there is mation here, or anywhere after this, of any considno other case in the Gospels in which Christ re- erable preaching of the Gospel in Galilee. On fused help to the suffering and the needy. (b.) the other hand, Christ's endeavor to remain in It contravenes his whole spirit; there is no other retirement is not only clearly stated by Mark (9: 3o), in which he indicated any sharing or appearance but is also indicated, less clearly, in the fact that of sharing in the prejudice which treated Gen- our Lord's miracles are performed apart from the tiles as dogs; on the contrary, his ministry in multitude (Maark 7:33; 8: 22-26), and are accompanGalilee was begun by a public rebuke of that ied by injunctions of secrecy (Matt. 9: 30; MIark 7: prejudice (Luke 4: 25, 26), a rebuke subsequently re- 36; 8: 26). HIe goes, too, from one district to peated at Capernaum (Matt. 8:10-12). (c.) The another, as if seeking repose, which the throng language of the narrative itself does not, when deny him (Matt. 15: 29, 30, 39; 16: 1, 4; Mark 7: 22, 27). So carefully studied, confirm this impression-the marked is this change in his ministry, that his impression of one hard to be entreated. His disciples taunt him with his concealment (John 7: use of the distinctive word "little or pet dogs," 2-5). This period, uptohis departure from Galilee, his intimation of mercy to the Gentiles in the mentioned in Matthew 19: 1, to fulfill the minphrase "Let the children first be filled," (Mark istry, more fully described by John, is devoted: 27), and the woman's method of taking up his chiefly to instructing his disciples respecting tho p''"r" ~r" Y " 196 MATTHEW. [CH. XVI. they saw the dumb to speak, the maimed to be whole, 36 And he took the seven loaves and the fishes, ando the lame to walk, and the blind to see: and they glori- gave thanks, and brake them, and gave to his disciples, fied the God of Israel. and the disciples to the multitude. 32 Then' Jesus called his disciples unto him, and said, 37 And they did all eat, and were filled: and they took I have compassion on the multitude, because they con- up of the broken meat that was left seven baskets full. tinue with me now three days, and have nothing to 38 And they that did eat were four thousand men, eat: and I will not send them away fasting, lest they beside women and children. faint in the way. 39 And he sent away the multitude, and took ship, 33 Andm his disciples say unto him, Whence should andP came into the coasts of Magdala. we have so much bread in the wilderness, as to fill so great a multitude?CHAPTER XVI 34 And Jesus saith unto them, How many loaves have ye? And they said, Seven and a few little fishes. THE Pharisees also with the Sadducees came, and 35 Andn he commanded the multitude to sit down on I tempting, desired him that he would shew them a the ground. signq from heaven. 1 Mark 8: I, etc....m 2 Kings 4: 43, 44....n ch. 14: 19, etc....o 1 SAm. 9: 13; Luke 2: 19; 21: 30....p Mark 8: 10....q ch. 12: 38, etc.; Mark 8: 11, etc.; Luke 11: 16;: 54-56; 1 Co. 1: I 2. Kingdom of God, and embraces warnings against God of Israel. The Pharisees accused Jesus the leaven of the Pharisees (16:1-12), the full dis- of blasphemy under a statute (Deut. 13: 1-5) which closure of his own divinity (1:13-20), accompanied punished with death all attempts to divert the by clearer prophecies of his death and resurrec- allegiance of the people from Jehovah to other tion (16: 21-23), the manifestation of his glory in gods, and subsequently condemned him to death the transfiguration (17: i-s), and instructions re- on the ground that he had thus attempted to dispecting faith, humility, and forgiveness and kind- vert the allegiance of the people to himself. ness (ch. 17:19 to ch. 18: 35). The account of the mira- Observe the refutation of his charge here; their cles of healing here referred to, as well as of the reverence for the God of Israel was increased, feeding of the four thousand, is fullest in Mark; not lessened. It is still charged that the doctrine see notes there (Mark 7: 31-37; 8:1-9). of the divinity of Christ leads to idolatry, the 29. It is evident from the fact that after the substitution of a hero worship for the worship feeding Christ took ship to come into the coasts of a Divine Spirit. In fact, Christianity has proof Magdala, which was on the western and pop- duced the highest and most intelligent and spirulous side of the sea, that he came at first into itual worship of the Infinite and Invisible God the eastern coasts. Mark adds that he came (compare John 5: 23). through the coast of Decapolis, a district chief- 32-39. This miracle of the feeding of the ly on the eastern shore. See note there. Went four thousand, not to be confounded with the up into a hill country. Not a particular feeding of the five thousand before described by mountain, as might be supposed from our version, Matthew, is more fully described by Mark 8: 1-9. but up into the hill district east of the sea of See notes there. It is not mentioned by the Galilee; for the most part then, as now, wild and other two Evangelists. The only material variauninhabited. Sat down there. That is, stop- tion in the two accounts is in the description of ped there. Sitis sometimesthus ued inthe N. T. Christ's subsequent departure from the eastern as equivalent to dwell or abide, e. g. Matt. 4: 16; shore. Matthew says he came into the coasts Luke 1: 79; Acts 14: 8. of Magdala, that is, its environs. Mark says 30. Cast them down. A graphic indication he came into the parts of Dalmanutha. Neiof their haste and eagerness. ther place is elsewhere mentioned in the N. T. 31. The maimed to be whole. Tischen- Magdala or Magadar is undoubtedly identical dorf omits this clause. Alford retains it. It with the modem El-Mejdel. It is situated on does not imply that any missing members were the western coast of the sea of Galilee. See restored. The word rendered maimed signifies map. It was probably the birth-place, and gave literally bent or crooked, and nothing more is nec- the cognomen to Mary Magdalene, that is, Mary essarily involved than a restoration of vitality to of Magdala. Dalmanutha was either identical a before useless member, as from paralysis. The with it, being only another name for the same word applies particularly to the hands, as the place, or a village in the immediate vicinity. word lame to the feet. In no recorded instance did our Lord create members which were miss- Ch. 16 1-4. DEMAND OF A SIGN.-OUR DUTY: TO ing. Even his miraculous powers Christ did STUDY THE SIGNS OF THE SPIRITUAL SEASONS.-THE not put forth, says Olshausen, without internal ANSWER TO MODERN SKEPTICISM: THE SIGNS OF THE law or order. In this respect, it may be added, PRESENT TIMES. his miracles differ from the mere prodigies of Peculiar to Matthew and Mark 8:10-12; fuller the pseudo wonder-workers. Mark (7:31-37) gives here. An analogous demand had been prean account of a particular miracle, the healing viously made and compliance refused. For of one who was deaf and had an impediment in there is no reason for identifying this account his speech. with that given by Matthew, in chapter 12: 38-40. CH. XVI.] MATTHEW. 197 2 He answered and said unto them, When it is a sign; and there shall no sign be given unto it, but evening, ye say, It will be fair weather; for the sky is the sign of the prophet Jonas.r And he left them, and red. departed. 3 And in the morning, It will be foul weather to day, 5 And when his disciples were come to the other side, for the sky is red and lowering. O ye hypocrites! ye they had forgotten to take bread. can discern the face of the sky; but can ye not discern 6 Then Jesus said unto them,s Take heed and bethe signs of the times? ware of the leavent of the Pharisees and of the Saddu4 A wicked and adulterous generation seeketh after cees. r Jonah 1: 17....s Luke 12:....t I Cor. 5: 6-8; Gal. 5:9; 2 Tim. 2: 16, 17. The Jews believed that false gods could work Elijah, and in the miracles wrought for the signs on earth, but only the true God could give blessing of the people in fulfillment of such a sign from heaven. It is not at all strange that prophecies as that of Isaiah 61: 1-3. the Pharisees and Sadducees should repeat their The word miracle in the N. T. is generally a demand for such a sign, nor that Christ should translation of the Greek word (iiEouro) here renreply, as before, by referring them to his future dered sigan; for the miracle is always a sign or resurrection, as typified by the miraculous res- token of the divine presence and power. Obcue of Jonah. That this was the second de- serve then two practical lessons to ourselves in mand of this sort is incidentally confirmed by Christ's reply here. It is the duty of Christians the touching allusion, in Mark, to the effect to study the signs of God's seasons in church which their resolute unbelief produced on the and state, and adapt their work accordingly. mind of Jesus: He sighed deeply in his spirit. The answer to modern skepticism is not chiefly Observe that in Christ, skepticism, even the most the miracles of the past, i. e. the signs of divine obdurate, awoke pity rather than indignation or power in the first century, but the signs of divine a spirit of controversy. "He pities and bewails presence and power in our own times. Christ them, as incurably diseased."-(Chrysostom.) never employs miracles to overthrow unbelief; 2, 3. A figure analogous to that employed in in employing the argument from them for that these verses is to be found in Luke after the purpose we do not use them as Christ used words, He answered and said unto them, are them. Compare note on Matt. 13: 58. omitted in several of the best manuscripts, including the Vatican and the Sinaitic. Tischen- Ch. 1G: 5-12. WAIVRING AGAINST THE LEAVEN OF dorf omits them. This figure is net found, FALSEIOOD.-THE DANGERS OF FALSE TEACHING AND either, in Mark's account. But the internal evi-PERNICIOUS INFLUENCE-THE DUTY OF WATCHFULdence of genuineness is conclusive to my mind.NESS-FORMALISM, RATIONALISM, WORLDLINESS, ARE I can easily imagine that an early copyist might, SIN AKIN TO EACH OTHER. with Strauss, think the passage "totally unin- Peculiar to Matthew and Mark 8: 13-21. The telligible;" but I cannot as readily believe that latter account is more graphic and minute. The any one should have had the genius to conceive same caution against the leaven of the Pharisees and interpolate it. was repeated on another occasion. See Luke Lowering. Gloomy, with an aspect anal- 12:1. ogous to that of one who lowers his brows in 5. To the other side. From the western depression or anger. Ye can discern the and populous side of the Sea of Galilee to the face of the sky. The Jews were curious in north-eastern shore. Immediately after this observing the face of the heavens, and the tem- conversation they went, perhaps to get bread, to perature of the air, from which they believed Bethsaida (Mark 8:22) which is situated at the enthey could discern the prospects of the season. trance of the Jordan into the lake (see map). Thus, from the direction which the smoke took To take bread. Rather loaves. Mark with on the last day of the feast of the Tabernacles, characteristic particularity adds that "neither had they undertook to foretell the quantity of the they in the ship with them more than one loaf." rain for the ensuing year. Signs of the times. The loaf was a thin cake or cracker, made of The original word (/alc2, ) rendered times, signi- flower and water or milk, ordinarily mixed with fies properly an appointed or set time. It is usedin leaven and left to rise, and baked in the oven. this sense in John the Baptist's preaching, "The It was generally about a finger's breadth in thicktime is fulfilled" (Mark 1:15), and in this sense ness. Three were not too much for a meal for a here, Christ's question is, Cannot ye discern the single person (Luke 11: 5), and one was considered signs or tokens of the time appointed, by symbol barely sufficient to sustain life. It is one of these and prophet in the 0. T., for the coming of the crackers or cakes that is intended by the phrase Messiah?-in the overthrow of the throne of "morsel" in 1 Sam. 2:36, and "piece " in Jer. Herod and the subjection of Israel to Rome, in 37: 21. Two hundred were not a great supply the degradation, political and moral, of the realm, for a company. See 1 Sam. 25: 18; 2 Sam. 16:1. in the coming of John the Baptist in the spirit of 6. Take heed and beware. A double in 198 MATTHEW. [CH. XVI. 7 And they reasoned among themselves, saying, it is io Neither the sevenw loaves of the four thousand, because we have taken no bread. and how many baskets ye took up? 8 Which when Jesus perceived, he said unto them,u i How is it that ye do not understand, that I spake O ye of little faith, why reason ye among yourselves, it not to you concerning bread, that ye should beware because ye have brought no bread? of the leaven of the Pharisees and of the Sadducees? 9 Do ye not yet understand, neither remember the 12 Then understood they how that he bade themn not fivev loaves of the five thousand, and how many bas- beware of the leaven of bread, but ot the doctrinex of kets ye took up? the Pharisees and of the Sadducees. u ch. 6: 30: 8: 26; 14: 31....v ch. 14: 19, etc....w ch. 15: 34, etc....x ch. 15: 1-9. junction. Be on the watch for secret errors and Mark 8: 17, 18. He also gives the questions beevil influences, and guard yourselves against them. low respecting the two miracles more fully than Leaven. This answered to the yeast of modern Matthew. See Mark 8:19-21. Observe the fact times. It is in the Bible a symbol of a secret, indicated in the account there, that the disciples subtle and pervasive influence; generally of an remembered definitely the two miracles, and the evil character. Compare 1 Cor. 5: 6-8 and notes exact number of baskets of fragments left, but on Matt. 13: 33. Of the Pharisees and of did not learn their spiritual lessons. A striking the Sadducees. Mark omits of the Sadducees illustration of "having eyes, yet seeing not." and substitutes of Herod. The Pharisees were 9-10. Do ye not understand, neither rethe formalists of the first century, the Sadducees member the five loaves of the five thouthe rationalists, the Herodians the unprincipled sand, and how many traveling baskets and worldly politicians. The leaven against (zx(rl(,oS-) ye took up? neither the seven which Christ warns his disciples is that of for- loaves of the four thousand, and how malism and pretence, of sneering unbelief, and many grain baskets (aotvqlc) ye took up? of the craft and cunning of worldliness. Com- Gbserve that Christ distinctly refers to two mirpare his characterization of Herod in Luke 13: acles of feeding; that he discriminates between 3?. them by his reference to the "five loaves of the 7. They reasoned among themselves, etc. five thousand" and the "seven loaves of the Great care was taken by the Pharisaic canons four thousand," and by referring to the different what leaven was to be used and what not; e.'g. kinds of baskets used. This contrast correswhether heathen leaven might be employed, is ponds exactly to the two accounts (compare notes on the subject of rabbinical discussions. The dis- Mark 8: 1-10 and John 6: 1-13), and to the recollection of ciples thought that Christ reproved them for the apostles who (Mark 8:19-20) respond to Christ's their carelessness in forgetting to provide bread, question that in one case they gathered up twelve lest they corrupt themselves by using bread traveling baskets, in the other seven grain basmixed with the Pharisees' leaven. The incident kets. It is impossible in the face of this testiindicates the spiritual dullness of the disciples mony to believe that the account of both mira(compare Luke 22: 8), and refutes the idea of one cles is derived from the same event, if we attach school of modern rationalists, that many of the any credence to the Evangelist's narratives. spiritual ideas of the Gospels originated with the Evangelists and were imputed by them to Christ. So far from originating any, they could not even understand his. Observe the indication that, in their ordinary travels, they provided themselves with food, the injunction of Matt. 10:9,10 being purely temporary in its application; and also that in their travels our Lord depended on the disciples to provide the necessary food for their SPORTA. COPHINUS. journey. (Compare John 4: 8). (Grain Basket.) (Traveling Basket.) S. Which when Jesus knew. Perhaps The two accompanying illustrations show the from observation, perhaps by that immediate difference in kind between the baskets used on knowledge of the heart of which the N. T. af- the two occasions. The Cophinus is taken from fords so many illustrations (Mark 2: 8; Luke 5: 22; 6:8). an engraved gem; the Sporta from the statue of O ye of little faith. Observe the implication a young fisherman in the Royal Neapolitan Muas to the meaning of the word faith, as Christ seum. The Sporta was commonly used by the uses it. Not here, Ye of small belief, limited Romans as a provision basket; the Cophinus was creed, or even defective spirit of trust; but Ye used by the Jews as a kind of traveling basket. of little spiritual perception. Compare for The scholars are not agreed as to which was the Scripture significance of faith 2 Cor. 4: 18 and larger; perhaps there was no generic difference Hebrews 11:1. To this report of Christ's re- in size. buke, Mark makes an. important addition. See 11. The best critics give, by a slight change in CH. XVI.] MATTHEW. 199 13 When Jesus came into the coasts of Coesarea I4 And they said,z Some say th/at thou art John the Phlippi, he asked his disciples, saying, WhomY do men Baptist; some, Elias; and others, Jeremias, or one of say that I, the Son of man, am? the prophets. y Mark 8: 27: Luke 9; 18, etc....z ch. 14: 2; Luke 9: 7-9. reading and punctuation, a different rendering to This significant and solemn colloquy is rethis verse, which should read: " How is it corded by Mark (8:27-30) and Luke (9:s1-21), though that ye do not understand that I spake less fully than here. Matthew alone gives the not to you concerning bread? But be- blessing of Christ pronounced on Peter in verses. ware of the leaven of the Pharisees and 18 and 19. John, who wrote his Gospel to make of the Sadducees.99 Christ does not explain; clear his Lord's divinity (John 20: 31), omits this inbut he chides their dullness, then repeats his cident altogether. The omission is an indication warning, and leaves them to study out its meaning that he wrote with the other Gospels before him, for themselves, which they do. and supplied only what they lacked. The time 12. But of the teaching of the Phari- is correctly indicated in the course of the narrasees and of the Sadducees. Not merely the tive here. It was after Christ had closed his doctrine, that is, the things taught, but the teach- public ministry in Galilee, and was seeking repose ing, which includes the spirit and method. Luke, with his disciples for the purpose of imparting to in his account of Christ's use of the same symbol them especial instruction in the principles of his on another occasion (Luke 1::1), gives Christ's own kingdom. interpretation, "Beware ye of the leaven of the 13. When Jesus came into the region of Pharisees, which is hypocrisy." Cesarea of Philippi. There were two CuesaIn considering the practical significance of this reas in Palestine; one on the coast, midway beteaching, observe that (1) Christ rebukes his dis- tween Joppa and Mount Carmel, the other north ciples, not for a fragrant dereliction, but for a of Galilee at the head waters of the Jordan, about lack of spiritual perception; (2) he teaches in four miles east of Dan, the northernmost town enigma, and requires them to study out its mean- of the Holy Land proper (see map). It was ing for themselves; (3) their dullness to perceive termed Ccesarea in honor of Augustus Caesar, the the spiritual meaning of his teaching was akin to great patron of the Herodian family, to whom that of the Pharisees, for which he had just be- the great temple erected here by Herod was dedfore iebuked them (verses 1-4), and both spring icated, and Philippi, i. e. of Philip, to distinguish from the same source, lack of spiritual life and it from the other Coesarea and in honor of Herod consequently spiritual perception; (4) false Philip the tetrarch (Matt. 14: i, and note), who made teaching and pernicious influences are ranked by it the site of his villas and palaces. It is probably our Lord together and compared to leaven, be- to be identified historically with the Baal-gad cause subtle, unobserved, and pervasive; (5) the under Mount Hermon, which marked the northfalse doctrine of the Sadducees, the worldly ern boundary of Joshua's conquest (Jcsl ua11: 17). spirit of the Herodians, and the religious form- Here, subsequently, was erected a sanctuary to alism of the Pharisees are classed together; (6) the heathen god Pan, which gave to the town the disciples are warned to be on the watch the new name of Paneas, which still lingers in the against evil teaching in the very quarters where modern appellation Banias. This sanctuary of the nation looked and had a right to look for its Pan was constructed in a cave in the rock (Slanreligious, philosophical, and political leaders. ley's Sinai and Pale.stiqie, p. 390); Greek inscriptions on the face of the rock, testifying to the (Ch. 16:13-20. PETER'S CONFESSION OF CHRIST.- former existence of this sanctuary, still remain. THE FALSE AND THE TRUE CONCEPTION OF JESUS CON- Above this sanctuary, and on the cliff itself, TRASTED: A PROPHET; THE MESSIAH.-THE SECRET OF Herod built the white marble temple in honor of ALL TRUE SPIRITUAL KNOWLEDGE: THE TEACHING OF THE SPIRIT OF GOD (1 Cor. 2: 10).-THE SECRET OF Augustus. It is conjectured, not unreasonably, ALL STABILITY IN CHRISTIAN CHARACTER: FAITH IN that Christ's colloquy with his disciples took A LIVING AND LIFE-GIVING CHRIST. THIS MAKES place within sight of this temple; that he referred EVERY POSSESSOR A PETER.-THE FOUNDATION OF THE indirectly to the temple thus founded on a rock, CHRISTIAN CHURCH: LIVING FAITH IN A LIVING SAV- yet not to abide. From this same cliff burst IOUR.-HOW TO MAKE THE CHURCH STRONG AGAINST forth, in rivulets, which just below unite in a THE GATES OF HELL: A REVIVAL OF THIS LIVING FAITH single stream, the waters which constitute the BY RECEIVING THE SPIRIT OF GOD.-THE POWER OF s o t. THE CHRISTIAN IN THE KINGDOM OF GOD: POWER TO h igher source of the Jodan BIND AND LOOSE, i. e., TO WALK IN THE PERFECT LAW Asked his disciples. Apparently the twelve OF LIBERTY.-NECESSITY OF CAUTION IN PREACHING only. hom do men. Luke says, the people THE TRUTH: PREACH ONLY WHAT THE PEOPLE ARE (Greek /R/loc), that is, the common people, the TRULY PREPARED TO HEAR (John 16: 12). multitude, as distinguished from the Scribes and 200 MATTHEW. C. XVI. 15 He saith unto them, But whom say ye that I am? art thou, Simon Bar-jona: for fleshb and blood hath I6 And Simon Peter answered and saida Thou art not revealed it unto thee, butc my Father which is in the Christ, the Son of the living God. heaven. I7 And Jesus answered and said unto him, Blessed i8 And I say also unto thee, That thou art Peter; a ch. 14:33; Ps. 2: 7; John 1:49; Acts 9: 20; Heb. 1:2, 5....b 1 Cor. 2: 10; Gal. 1: 16; Eph. 2:8.....c 1 John 4:15; 5: 20....d John 1:42. the Pharisaic leaders. That the Son of man Mark says simply Thou art the Christ; Luke, The is. This is the reading of the best manuscripts. Christ of God. The phrase living God was cornThe Son of man in the N. T. always signifies the mon among the Jews, not merely to distinguish Messiah. According to one interpretation, and Jehovah from idols (Josh. a: 10; Acts 14: 15; 1 Thess. 1: 9), one which the reading I have given seems to sus- but also to indicate his character as a personal tain, the question would be, what sort of a per- Being, who enters into sympathetic relations son do the public think the expected Messiah to with the soul of man, and by the warmth of his be. But our English version evidently represents own life imparts to the needs of the human soul. the spirit of the question more accurately: What (Psalm 42: 2; 84: 2; 2 Cor. 3: 3; 1 Tim. 4: 10). It is thus estimate do the public put upon me, the Mes- peculiarly appropriate as a designation of Christ, siah? For (a) the question is thus reported by who is the highest manifestation of this personal, both Mark and Luke, where there is no doubt as living, and life-giving character of our God. to the reading, and (b) Christ's second question 17. Happy art thou, Simon, son of to his disciples, Whom say ye that I am? shows Jonas. The meaning of Jonas is dove. Some that he inquires not merely into the commonly of the commentators see in this an allegorical received doctrine respecting the Messiah, but meaning-Simon, son of the Dove, that is, child into the public opinion, and into his disciples' of the Holy Spirit. Others think that it recalls opinion, respecting himself. Why does he ask his earthly origin in contrast with the spiritual this question? To lead his disciples on to a con- blessing conferred upon him. I should rather fession of their own higher faith. If one is un- regard it simply as an emphatic address, as in certain respecting the divine character of Jesus John 21: 15-17, "Simon, son of Jonas, lovest Christ, let him, as here, compare that with other thou me." Such an employment of the double hypotheses, and by a comparison reach the.truth. name is common with us in emphatic address. 14. They said, Some, John the Baptist. Why peculiarly happy? A similar confession of This was the opinion of Herod, who thought faith had apparently been made before; by the John whom he had beheaded was risen from the disciples when Jesus quelled the storm on the dead (Matt. 14: 2). Others, Elijah. Malachi lake of Galilee (Matt. 14: 33), and by Nathaniel on (4: 5) had prophesied that Elijah the prophet his first meeting with Christ (Johnl: 49). Christ should come before the great and dreadful day himself answers the question. For flesh and of the Lord, a prophesy fulfilled by the advent blood hath not revealed it unto thee, of John the Baptist. See Matt. 11:14, and note. but my Father which is in Heaven. The Some of the people thought Jesus fulfilled this previous expressions of faith were produced by prophecy, and looked forward to the coming of wonder, and were founded on extraordinary disanother Messiah. And others, Jeremiah, or plays of power or knowledge, which are of themone of the prophets, i. e. "that one of the selves very inadequate foundations on which to old prophets is risen again" (Luke 9:19). Jeremiah build such a faith. Peter's language here was the is placed first, because in Jewish canon he was expression, in calmness, of a settled conviction, placed first among the 0. T. prophets. which was produced by a disclosure of the divine 16. And Simon Peter answered. His character of Christ to the spiritual apprehension original name was Simon or Simeon. The appel- of the disciples, by the direct influence of the lation Peter was given him by our Lord, when he Spirit of God. True spiritual blessedness confirst and but temporarily joined Jesus at the ford sists not in a merely intellectual belief, but in the of Bethabara (John 1: 40,41). Chrysostom charac- spiritual apprehension of Christ's divine characterizes him as the " mouth of the apostles and ter. Compare Matt. 11: 27; 1 Cor. 2: 5; Gal. the leader of the apostolic choir." But there is 1 15, 16. Flesh and blood was a phrase in comnothing to indicate here that he spoke for them; mon use among the rabbis to designate man in rather impulsively and ardently, he gave instant contradistinction to God. Here, it is equivalent expression to his own conviction. Observe his to anything human, i. e., Christ declares, No language; not, I say that thou art, nor, We say power or faculty of man, in yourself or others, that thou art, but Thou art. He expresses not has imparted this knowledge to you. Compare an opinion, but an assured and certain fact. 1 Cor. 15: 50; Gal. 1:16; Ephes. 6:12; Heb. Thou art the Christ. That is, the lMessiah,2:14. Observe the implication of a direct disliterally the Anointed. See note on the names of closure of the truth by the Spirit of God to the Jesus, p. 21. The Son of the living God. soul. Observe, too, that, whilst modern theology CH. XVI.] MATTHEW. 201 ande upon this rock I will build my church; and the I9 And I will give unto thee the keys of the kingdom gatesf of hell shall not prevails against it. of heaven: and whatsoever thouh shalt bind on earth, e Eph. 2: 20; Rev. 21: 14....f Ps. 9: 13.....g Isa. 54: 17.... ch. 18: 18. attributes the work of revelation and inspiration tion. Thus the metaphor involves a promise of to the Holy Spirit, it is here attributed to the immortality, both to the Christian and the Father; one of the many indications that the Church. Death seems to capture and carry capN. T. makes no such clear philosophical distinc- tive the Christian, and so to destroy the Church; tion between the three Persons of the Trinity as but the gates of Hades are powerless to hold the were later made. captives, and through the death portal they that 18. Thou art a rock and upon this rock. seem to be captured enter into the assembly and There is here a play upon the words which it is church of the first-born in heaven (Hebrews 12: 22, 23). impossible to preserve fully in the English. The Of the fulfillment of this promise, historical illusGreek word Peter signifies rock, though there is trations are afforded by the deliverance of Peter a difference in the form of the word as Christ from death (Acts 12: 1-1), by the resurrection of uses it; in the first clause of the sentence he em- the Saints at the death of Christ (MIatt. 27: 52), but ploys the masculine form (rtrQog, petros), in the most of all by the resurrection of Jesus himself latter clause the feminine form (rT'C), petra). as a first-fruits (1 Cor. 15: 20). Some scholars have drawn important doctrinal THE FOUNDATION OF CHRIST'S CHURCII. conclusions from this variation (see notes below); but This and the following verse have given rise to the grounds for so doing are very slight. The volumes of bitter controversy. I shall treat otdinaryformis feminine. In applying the word them separately, on account both of their diffito a man, Jesus would naturally change it to the culty and their importance. The principal intermasculine form. pretations of this verse are the following: I will build my church. The word (izz.il- I. The ordinary Romano Catholic view; that at") here rendered church, means, etymologically, Christ declares his purpose to found a great ecsomething called together; it stands in the Septua- clesiastical organization; that this organization gint or Greek version of the 0. T. for the Great was to be built upon Peter and his successors as Congregation, or Jewish House of Parliament or its true foundation; that they were to represent Congress, a body half way between a represen- to all time the authority of God upon the earth, tative gathering and a mass meeting, probably being clothed, by virtue of their office, with a sometimes one and sometimes the other. (Numb. continuous inspiration, and authorized by the 14: 1-5, 10; 27: 18-23; 1 Kings 8: 1-5; 1 Chron. 13: 1-8; Psalm word, and fitted by the indwelling Spirit of God, 22: 22). "In the N. T. it most frequently oc- to guide, direct, illumine, and command the discurs in the sense of an assemblage of Christians ciples of Christ, with the same force and effect generally" (Kitto)-; and if it ever signifies as Christ himself. This view is untenable for the a definite ecclesiastical organization, with officers following reasons: (a.) Christ does not, as we and spiritual or ecclesiastical powers, this is a have seen, refer to a definite ecclesiastical organsecondary meaning, and one which the Apostles ization by the word church (Ezz2lsio), and would could not have attached to it at this time, when not be so understood by his disciples. (b.) Peter no such organization existed. Here it is simply was not by nature rock-like; he was, on the conequivalent to my called, i. e. those called out of tary, characteristically impulsive and unstable. the world to represent visibly among men Christ's (See note on Simon Peter, pp. 103, 110.) There invisible kingdom; in other words, his entire must be, therefore, some other significance in the inorganic body of professed disciples. words, Thou art a rock, which the Bomielh interThe gates of Hades shall not prevail pretation loses. (c.) Neither he nor the other against it. On the meaning of the word hell or disciples understood that Christ invested him Hades (here (JLq1), see note on Matt.: 22. The with any such authority and position. Ie did phrase gates of Hades may be regarded as here not occupy any such place in the church while equivalent to the forces of the kingdom of death he lived. In the first council at Jerusalem (Acts sallying out from its gates, as from a fortified 15: -11) he was simply an adviser, the office of city, to attack the Kingdom of Christ, represent- chief, or President, being apparently held by ed in its Great Congregation; or we may con- James; Paul withstood Peter to his face as no ceive the metaphor to be drawn from the attempt disciple ever withstood Christ, or would have of an enemy to hold captives in a walled city, withstood his acknowledged representative (Gal. but without effect, the gates being unable to 2:11-14); and throughout the N. T. the apostles keep them in their captivity. Thus the gates of are all treated as co-equals (Matt. 18:1; 1: 28; 23: 8; Gaza did not prevail against Samson (Judges 16:1-3). John 15: -5; Rev. 21: 1). (d.) There is neither here This appears to me to be the better interpreta- nor anywhere else in the N. T. any hint of the 202 MATTHEW. [CH. XVI. appointment of a successor to Peter, or of any rock (ntsrzi, petra); (b) it contravenes the spirit authority in him to appoint a successor, or of any of the figure, in which Christ, by the words, I such authority vested in any of the apostles, or will build my church, represents himself as the exercised or assumed to be exercised by any of builder, not as the foundation; (c) it fails to harthem. (e.) The N. T. throughout, and the 0. T. monize with the context, in which Christ promises in all its prophecies, recognizes Christ as the chief to give to Peter, because of his faith and his place corner-stone, the foundation on which the King- in the church, the keys of the kingdom of heaven. dom of God can alone be built (1 Cor. 3:11; Ephes. (d.) A careful examination of other passages: 20). (f.) Mark and Luke omit from their ac- will indicate that Christ is represented as the Rock count this utterance of Christ; if it really desig- on which the church is to be built, only in so far nated Peter as the foundation of the visible as he is embodied in the life and the faith of his church, and was thus essential and not incidental disciples. to the right understanding of the whole incident, III. The view which I believe to be the correct one it would not be omitted from their accounts. is as follows: That which makes Simon to be in II. Varoious Protestant views. Of these the chief truth a Peter (a rock) is his vital faith in Jesus are the following: 1. That the church was built as the Christ, the Son of the living God. Every upon Peter, because he was the first to make it one who possesses a like faith is, according to known, as to the Jews on the day of Pentecost the measure of his faith, a Peter, that is, a rock, (Acts 2: 14-26) and subsequently to the Gentiles (Acts, and Christ builds his church on this rock, that ch. 10). But this view is untenable because (a) the is, on this living experience of faith in the Christ, words are too solemnly spoken, and too significant, the Son of the living God, inspired in the hearts to be reduced to a mere promise of personal prior- of men by the Spirit of God. If this living faith ity in time in preaching the Gospel; (b) according be wanting, neither a whole college of apostles to this view Peter was a builder of the church, not and their successors, nor the most orthodox its foundation; and (c) even as a builder he was creed, nor the most unquestioning belief in the less a founder than Paul, or perhaps even John divinity of the historic Christ, can sustain the and James. 2. That Christ does not refer to church. Christ's words, then, as I understand Peter, but to his declaration, Thou art the Christ, them, might be paraphrased thus: Now, taught the.Son of the living God, i. e. he declares the the fundamental truth of the Christian sysrock on which he will build his church is not ter, not by flesh and blood, but by my Father Peter, but the doctrine of the divinity of Jesus t7,hich is. in heaven, thy nature is changed, thy Christ, to which Peter has given expression. But native instability is taken away, and henceforth this is untenable because (a) it ignores Christ's thou art Peter, a rock; and ucpon this rock, this playuponthewordsPetsros (7z-ro c),Peter, andpetra character thus divinely transformed by the re(7Eir,2), rock; (b) the church is not represented newing of the Spirit (Rom. 12: 2) and made strong in the N. T. as built upon any doctrine, but upon by a vital faith in the Son of the living God, I living souls (see Scripture references below, III, b); will build mcy chur'ch, the assembly of my disciples, (c) in fact churches which have retained this doc- whose faith is to stand, not in the wisdom of trine in their creed, the Roman Catholic for ex- men, but in the power of God. This living faith ample, have become corrupted and Christless in in Christ, not an ecclesiastical order, nor a cortheir life. 3. That Christ refers to himself, as rect creed, nor natural strength of character, in the prophecy of John 2: 19, " Destroy this shall be the basis of my church, which shall be Temple, and in three days I will build it up." built out of living men, and up2on their living Those who hold this view assert that the Rock faith in me, as their Messiah and the Messiah of is throughout the Bible a symbol of God or of the world. (Compare 1 Cor. I: 27-31;'2:5; 1 Thess. 1: 0; Chll'ist (Deut. 32: 4, 31; 1 Sam. 2:2; Psalm 92:15; Isaiah 26: 4, 1 Pet. 2: 5.) This view I believe to be the correct iar.~.; 44:8, marg.; 1 Cor. 10: 4); that the change in the one, because (a) it accords with the character of Greek from the masculine form Petros (7erZtc), Peter, who was not stable by nature, but derived Peter, to the feminine petra (,ZEZ)re), rock, indi- all his true strength from a vital faith in Jesus cates a change in meaning, which Christ may Christ; (b) it accords with other passages of have further interpreted by pointing to himself; Scripture, which represent the church as built of that the form of his language indicates such a living hearts, and upon Christ as embodied in the change, since he does not say " upon thee," but faith and life of his disciples (Eples. 2: 20-22; Gal. 2:9; "upon this rock." Thus they regard Christ'si Pet. 2 4-6; Rev. 21 14); (c) it accords with the sublanguage as equivalent to, Thou art a piece of sequent historical fulfillment of this promise, rock, and upon the Rock Christ Jesus, from which has proved that the church is strong and which thou dost derive thy rock-like character, stable, just in the proportion in which its memi will build my church. I regard this view un- bers possess a vital faith in Jesus Christ, and are tenable because (a) it fails fairly to interpret the made Peters (rocks) by this their divinely begotplay upon the words Peter (tzfsooc, petros) and ten faith in their IHead; (d) it embodies whatever CH. XVI.] MATTHEW. 203 shall be bound in heaven; and whatsoever thou shalt 20 Theni charged he his disciples, that they should loose on earth, shall be loosed in heaven. tell no man that he was Jesus the Christ. i Mark 8: 30. of truth there is in the other interpretations; the pier and more perspicuous language. For essensuperficial truth in the Roman Catholic view, tial truths do not depend upon isolated passages, which seizes the letter, but ignores the spirit; still less upon such as are confessedly difficult of and the deeper truth of the more common Prot- interpretation. Applying the first principle, the estant view, which perceives correctly that the following facts must be noted: (1.) This verse is doctrine of Christ is the foundation of Christi- not a gift, but a promise of a gift: T will give. anity as a system of doctrines, and Christ is the foundation of his church as a living organism, but which has failed to recognize the significance of the letter, and so has failed to get Christ's full meaning; (e) it is incidently confirmed by Peter's words in 1 Pet. 2: 4-6, which indicate his ANCIENT KE understanding of Christ's teaching here, and which certainly point not to himself, but to a (2.) The key, in the East, was a symbol of authorvital faith in Christ as the foundation of the ity, was made long, with a crook at one end, so Christian Church. In Lange on Matthew, Dr. that it could be worn round the neck as a badge Schaff's notes, the reader will find a statement of office. To this use of the key reference is had of the views of the different commentators. He in the phrase, "The government shall be upon will be interested to observe that the fathers, his shoulder" (Isaiah 9: 6), and in the promise to Augustine, Jerome, Chrysostom, and others, Eliakim, "The key of the house of David I will make either Christ or Peter's confession of a lay upon his shoulder" (Isaiah 22: 22). (3.) The faith in Christ, the rock, not Peter himself; and phrase "kingdom of heaven" in the Gospels that the last of the three views I have given never means the visible, external, organic church, above is substantially sustained, by Calvin and and rarely, if ever, the future state in contrast by the best modern scholars. Among them with the present, but the reign of God in the may be mentioned Lange, Schaff, Olshausen, De individual soul, or in the community. (See note on Wette, Meyer, Stier, and Brown. Matt. 3: 2.) The "keys of the kingdom of heaven" If this interpretation be correct, the passage do not, then, symbolize power to admit or exteaches-(1.) That the only condition of member- elude from the earthly church, or from heaven, ship in the visible church which Jesus Christ but power in the life of allegiance to God, i. e. in recognized is vital faith in himself, wrought by the Christian life. (4.) The word bind (Jico) is the indwelling Spirit of God, neither moral life never used in the N. T. as a metaphor for connor doctrinal belief being adequate without; for demnation, or fastening guilt upon the soul, but of those who possess this faith he declares he is used metaphorically for binding the individual will construct his Great Congregation, his visible by laws, as in Rom. 7: 2; 1 Cor. 7: 27, 39; and church. (2.) The condition of true power in the the word loose (.Z,)) is never used as a symbol for church is always vital faith in Jesus Christ, in pardon or deliverance from sin, but always, the hearts of its members, without which neither either literally of unbinding or dissolving, as in ecclesiastical order nor doctrinal accuracy is of Mark 1: 7; 2 Pet. 3: 10, 11,12, or metaphorically any efficacy. The first step, therefore, toward a of the relaxing or dissolving of a law, as in Matt. revival of power in the church, is always the re- 5: 19 (where, see note); John 5: 18; 7: 23; 10:35; vival of this living faith in the hearts of both 1Cor.7: 27. The words "bin"l" and " loose" had minister and people, by seeking and receiving in also this well established significance among the docility the teaching of the Spirit of God. Jewish rabbis, being nearly equivalent to " pro. 19. And I will give unto thee the keys hibit" and "permit." Lightfoot gives a number of the kingdom of heaven, etc. In consid- of illustrations; one will here suffice. "They ering the meaning of this confessedly enigmatical do not send letters by the hand of a heathen and hotly contested passage, the candid student on the Sabbath, no, nor on the fifth day of the must bear in mind two canons of criticism: first, week. Yea, the school of Shammai binds it (proin interpreting Bible metaphors, we must ascer- hibits it) even on the fourth day of the week; tain how the hearers would have understood the but the school of Hillel looseth it (permits it)." (5.) metaphorical language; second, any principle The declaration of Christ is not whomsoever thou which we find stated in the Bible in enigmatical shall bind and loose, but whatsoever (;s'1) thou or ambiguous language, we may generally ex- shall bind and loose. Applying these facts, this nect to find stated elsewhere in the Bible in sim- verse will read thus: I will give thee authority 204 MATTHEW. [CH. XVI. (the keys) in the Christian life (the kingdom of those of the Pharisees or of the Mosaic code, but heaven); and whatsoever thou shalt prohibit thy- whatsoever, under the inspiration of a living faith s;ef (bind) on earth shall be prohibited (bound) in me, they shall prohibit themselves, God will proin heaven; and whatsoever thou shalt permit thy- hibit, and whatsoever, under that inspiration, they self (loose) on earth shall be permitted (loosed) shall permit themselves, God will permit; for they in heaven. shall have the mind of the Spirit. If I have read this Two questions remain to be asked and answered: passage aright, it is the spiritual Magna Charta of First, On whom is this gift bestowed? Certainly the disciples of Christ, and its conversion into an not on Peter and his successors in office, for engine of ecclesiastical oppression must be acneither here nor anywhere else in the N. T. is counted one of the most notable among the many there any hint that he had either office or sue- perversions of Scripture. cessors. In Matt. 18: 18 it is conferred certainly The other principal interpretations of this verse on all the twelve; and since it is there coupled may be classified as follows: 1. The papal; that with instructions concerning forgiveness, and a the power of the keys was given to Peter and his promise concerning prayer, which are of univer- successors in office, and confers upon the pope, sal application, it may safely be regarded as not and through him upon the bishops and other confined to them, but bestowed on all who pos- clergy deriving their power from him, authority sess that divinely inspired faith in Christ the Son to admit to or shut out from the kingdom of of the living God, which (see note on preceding heaven. 2. The ecclesiastical; that this power is verse) made Simon, son of Jona, a Peter, a given to Peter and the twelve, and to their sucrock. Second, Are there any parallel passages cessorsin office, the clergy of the Christian church, to this promise, as thus interpreted? Confessedly and that it confers upon the Christian ministry, there are none which sustain the papal interpre- or upon the Christian church through the ministation. The supposed powerof the pope to admit try, the power of the keys, whatever that may to and shut out from heaven rests solely on this be, some regarding it as simply a power of teachone verse, though John 20: 23 (see note there) is ing, and by teaching opening the kingdom of cited in support of his power to remit or retain heaven (Luk 11: 52), some the power of discipline, sin. On the other hand, the right of the indivi- of opening and shutting the door of the visible dual Christian to rely daily upon the personal church on earth, some of true admittance and help of a living Saviour, and to be governed in his exclusion from the heavenly kingdom, given to life, not by laws and rules and regulations, but the apostles but retained by the modern ministry, by the in-dwelling Spirit of God, illuminating "only conditionally, viz., on the supposition of and inspiring his conscience, is abundantly con- true repentance and living faith, which the clergy firmed by other passages of Scripture. See for cannot perfectly discern, since the gift of trying example John 8: 32, 36; Rom. 7: 6; 2 Cor. 3:17; the spirits has ceased." —(Olshausenz.) 3. The his5: 7; Gal. 3: 25; 4: 7, 31; 5:1, 16, 18; Col. 2: torical; that it was given only to Peter and his 14-16, 20-22. It amay be objected that this inter- co-disciples, that it conferred on them the power pretation amounts to a repeal of all law, and a of opening the doors of the kingdom by their declaration of personal infallibility in every Chris- preaching, or of binding and relaxing the Jewish tian. To which I reply that the language is not laws by their inspired decisions, or of retaining more absolute in terms than is that of such prom- and remitting sin; and the following passages are ises as,' Whatsoever ye shall ask the Father in cited among others in illustration of its exercise. my name he will give it you," which, by common Acts 2: 38-41; 3: 1-8; 5: 1-10; 8: 21; 10: 44-48. consent, we limit by other declarations of Scrip- 20. That they should tell no man. Both ture, common sense, and by our own experience. because they were themselves not yet fully inFairly interpreted, the promise of the keys gives structed, and because the people were not prenot license to the individual to be without law, pared to hear and receive the truth. The Mesbut it gives him liberty and power in his Christian siahship of Jesus was perfected by his death and life to follow the guidance of the Spirit of God, resurrection, and on the fact of the resurrection not sure that he will make no mistakes, but sure the apostles, Peter pre-eminently, based their subthat there is no condemnation for them that "walk sequent public proclamation that Jesus was the after the Spirit " (Rom. 8: ). Christ. (Acts 2: 32-36.) I understand, then, the promise of the keys to be made to Peter as the possessor of a living faith in 16:21-28. CHlITST'S TEACHING CONCERNING SELFJesus as the divine Messiah, and through him to all SACRIFICE.-" FROM THAT TIME FORTH:" CHRIST who, by a like faith, are endued with a like strengthADAPTS HIS TEACHING TO THE FAITH OF HIS HEARERS; of character, not natral but God-given, ad I AFTER THEIR DECLARATION OF HIS DIVINITY COMES HIS of character, not natural but God-given, and I S RNa-Tn IPETUOIT O PROPHECY O1F HIS StIFFERING.-THE IMPETUOSITY OF would paraphrase it thus: To my disciples I will LOE MAY LEAD INTO SIN.-THE TRANSITION FROM THE give authority in their spiritual life, so that they ULLNESS OF FAITH TO WORLDLINESS ILLUSTRATED BY shall no longer be bound by rules and regulations like PETER.-THE SAME DISCIPLE IS AT ONE MIOIENT A. ROCK, CH. XVI.] MATTHEW. 205 2I FromJ that time forth began Jesus to shew unto 23 But he turned, and said unto Peter, Get thee behis disciples, how that he must go unto Jerusalem, and hind me, Satan -k thou art an offence unto me:1 for suffer many things of the elders and chief priests and thou savourest not the things that be of God, but those scribes, and be killed, and be raised again the third day. that be of men. 22 Then Peter took him, and began to rebuke him, 24 Then said Jesus unto his disciples, If anym man saying, Be it far from thee, Lord: this shall not be unto will come after me, let him deny himself, and take up thee. his cross, and follow me. j Luke 9: 22; 18: 31; 24: 6, 7; 1 Cor. 15: 3, 4......1 2 Sa m. 19: 22....1 Ron. 14: 13....m eli. 10: 38; Mark 8: 34; Luke 9: 23; 14: 27; Acts 14 22; 1 Thess. 3: 3. AT THE NEXT, A STONE OF STUMBLING.-THE CAUSE districts (Deut. 31: 28) and local magistrates (Deut. 19: OF SPIRITUAL APOSTACY: " THOU REGARDEST NOT THE 12; 21: 3; 22: 15; Ruth 4: 9, 11; 1 Kings 21: 8). From them THINGS THAT BE OF GOD, BUT THOSE THAT BE OF MEN." were selected certain representatives of the lay -CHRIST OU MODEL OF RESISTANCE TO EVIL: INSTANT, element in the Sanhedrim, the supreme court of EARNEST, RESOLUTE.-CROSS TAKING AND CROSS BEAR-the Jewish nation in the tie of Christ. The ING ARE THE CONDITIONS OF FOLLOWING CHRIST.-THE te e h The NATURE OF TRUE CHRISTIAN SELF-DENIAL.-TWO I. chief priests were the heads of the priestly PORTANT QUESTIONS: WHAT PROFIT IN BARTERING courses; the scribes were the Jewish rabbis, the ONE'S LIFE FOR THE THINGS THAT SHOULD MINISTER TO writers and teachers of the law. Christ's lanIT? How CAN A LOST LIFE BE RECLAIMED?-THE CER- guage here represents the Sanhedrim, which was TAINTY OF COMING JUDGMENT A WARNING TO THE IM- composed of these three classes, laymen, priests, PENITENT, AN INSPIRATION TO THE CHRISTIAN.-OUR and teachers (see note on Matt. 2: 4), and constituted PRIVILEGE: WE SEE THE GLORY OF THE SON OF GOD IN the tribunal before which he was tried, and by MIS KIeNGDOM.-COmpare Luke 10: 24. which he was condemned to death (Matt. 26:57, 59). Given by Mark (8: 31-38; 9: 1) and Luke (9: 22-27). 22. Then Peter took him. Apparently But the latter says nothing of Peter's rebuke and one side. For Mark says Christ spoke that Christ's reply. saying openly, as though to contrast with the 21. From that time forth began Jesus conference between Christ and Peter which to shew. This is the first clear prophecy, by followed; and adds that after Peter's rebuke Christ, of his crucifixion, though it was intimated Christ turned about and looked on his disciin his sermon at Capernaum on the True Bread pies. Luther translates, Peter took him to him(Joln, ch. 6). But the disciples could not receive the self.-Rebuked him. The Greek (~rtz/tcoim) doctrine of his death, and did not until history signifies literally, to adjudge, hence to find fault confirmed it. (See Mark 9: 32; Luke 9: 45; 18: 34). Ob- with. Peter's impulse was founded on a love for serve the regular development in his teaching. Christ which could not bear the thought of his First, he simply proclaims "The kingdom of rejection and crucifixion. But it was the disciheaven is at hand " (Matt. 4: 17); then he explains pie's duty to listen to, not to instruct the the principles and laws of that kingdom in the Master. Sermon on the Mount; then in the parables by Be it far from thee. Literally, Aiercy on the sea (Matt. ch. 13), he sets forth in figures the thee! that is, God be merciful to thee, God foryive nature of its progress and the obstacles it will en- thee, for this speech. It was an exclamation of counter; but not until, by no direct word of his, strong dissent, seemingly of impatient dissent. but by gradual acquaintance with him, the disci- Compare for its significance 1 Chron. 11: 19, pies have come to the full faith that he is the Mes- where in the Septuagint or Greek version the siah, the Son of God, does he begin to foretell to language is the same, and would be literally them his cross. IHe must go. Not because he rendered, "God forgive me the doing of this could not escape, but because it was the way or- thing." This shall not be to thee. Peter dained for the fulfilment of his work. Luke 24: assumed that he "knew better and could ensure 26; Acts 3: 18. his Divine Master against such an event. It is Elders, Chief Priests, and Scribes. The this spirit of confident rejection of God's reelders were leaders in the Jewish nation. Thei vealed purposes which the Lord so sharply reoffice dates from the patriarchal era. Their age bukes."-(Alford.) It is the same spirit which gave them their authority as counsellors and lead- made the cross of Christ a stumbling-block to ers; hence theirname. So the modernterm Shiek the Jews and to the Greeks foolishness (i Cor. 1. means old man, and the shiek's age is the ground 23), and which leads modern philosophy to reject of his authority. These elders exercised certain the N. T. doctrine of a suffering God; and the not very well defined political functions; were cause of this rejection is always the same, organized by Moses into a body, somewhat re- namely, regarding "not the things that be of sembling our Senate (Numb. 11: 16, 17; compare Josh. 9: God, but those that be of men." 18-21; Jer. 26: 10-16); but existed as a recognized 23. But he turned, i. e. away from Peter class of men before his time (Exod. 3: 16; 4: 9) and back to the disciples. Compare Mark 8: 33. From among them were chosen the governors of — Get thee b:4hind me, Satan. On which 206 MATTHEW. [CH. XVI. 25 Forn whosoever will save his life shall lose it: 26 For what is a man profited, if he shall gain the and whosoever will lose his life for my sake shall find whole world, and lose his own soul? or0 what shall it. a man give in exchange for his soul? n John 12: 25; Es. 4:14....o Ps. 49: 7, 8. Gavazzi says that the church which is founded on Greek verb here (cata2oitopu) rendered deny, is Peter as its rock is a Satanic church. The word used in describing Peter's denial of his Lord Satan signifies adversary. Peter was the adver- (att. 26: 34, 35). The Latin translation is abnego, sary of Christ in that he employed his friendship, from which comes our verb abnegate. He must not to strengthen him for the day of trial, but to renounce self as his master, and accept Christ as dissuade him from it. He unconsciously repeated his master. Christian self-denial consists, not in the temptation presented by the devil in the wil- self-inflicted suffering, nor in sacrificing particderness. Observe here Christ's illustration of ular interests, but in disowning self-interest as the the spirit of his teaching to the disciples, in ch. motive of life and substituting therefor the will of 10: 36, 37. Observe, too, that our best friend God and the welfare of men.-And take up becomes our worst enemy when he employs his his cross. Luke adds daily (Luke: 23). Observe, friendship to tempt us to evil, and notice the his own cross, not some other man's. Compare spirit in which Christ resists the solicitations of Heb. 12: 1, Let us run with patience the race such friendship.-An offence unto me. The that is set before us. Observe too, on the one original word (oadac'a2ov) here employed, is liter- hand, that the Christian is not merely to bear the ally a trap stick, i. e. a bent stick on which the bait inevitable cross laid upon him, but to take up the is fastened, and against which the animal strikes cross voluntarily; and on the other, that Chrisand springs the trap. Hence it is used in the tian cross-bearing consists not in assuming penN. T. as a metaphor to designate anything which ances and inventing self-sacrifices (Col. 2:23), but tends to lead one into moral or spiritual ruin. in disowning allegiance to one's self and substituSee note on ch. 5: 29. To Christ Peter is such ting therefor allegiance to God, thus following a trap-stick, who would be, if Christ yielded Christ's example (John 5: 30; 6:38. Compare Gal. 2: 20; to him, a baited lure to trap him into sin. Con- Col. 3: 3). The self to be disowned is interpreted trast Peter's quiet acceptance of this rebuke with by Rom. 8: 13. The connection between this the resistance and anger of Judas Iscariot in John and the preceding verse is clear: Not only 12: 47, with Luke 22: 3, 4. Compare the spirit must you accept the doctrine of a suffering Mesof John and James when rebuked by our Lord. siah, if you are to be my disciple you must posLuke 9: 54-56. See Prov. 27: 6. sess my spirit of willing self-sacrifice for love's Thou art regarding not the things of sake. God, but those of men. Contrast with verse 25. Whosoever is determined to save 17 above.. In accepting Christ, despite his ap- his life shall lose it; but whosoever is parent lowly origin and his really humble career, willing to lose his life for my sake shall Peter showed his appreciation of spiritual things; find it. In the original Greek there is a differin rejecting the idea of a suffering Messiah he ence between the first and second clause of this showed that he still retained the earthly idea of verse which the English version does not pregreatness, as power, rather than the divine idea serve, but which the above translation may indiof greatness, as love. (See Exod. 33: 18,19; Psalm 103: 8, cate to the English reader. On the spiritual mar,.). The original word rendered savour- significance of this aphorism see note on Matt. est ((paovgw) expresses the action of the mind, 10: 39. heart and will; it is more than thinking, since 26. For what shall it profit a man if that involves only the idea of intellectual activ- he shall acquire the whole world and ity. Its significance will be indicated to the Eng- lose his own life; or what shall a man lish reader by comparing the use of the same give as a ransom for his life; i. e. if it is verb in Rom. 8: 5, Do mind the things of the lost. The word (I vsi) here rendered soul, is the flesh; Rom. 12: 16, Mind not high things; Phil. same translated life in the preceding verse, and 2: 5, Let this mind be in you which was also in should be so rendered here. The contrast is not Christ Jesus. between gaining this world and losing the next; 24. Then said Jesus unto his disciples. nor exactly between acquiring material and sacAlso publicly and to the multitude (Mark 8:34). rificing spiritual interests; but between gaining The rebuke was private; the teaching public-a that which is external to one's self and losing one's lesson to the ministry. Preaching should be own character and life in the process. Luke practical, but not personal.-If any man wills gives it more clearly, For what is a man advantaged to come after me. That is, will make this his if he gain the whole world and lose himself, or be cast purpose.-Let him renounce himself. The away. This bargain is made by every man who CH. XVII.] MATTHEW. 207 27 ForP the Son of man shall come in the glory of his A T R XV Father, with his angels, andq then he shall reward every A V man according to his.works. A ND aftert six days Jesus taketh Peter, James, and 28 Verily I say unto you, Therer be some standing John his brother, and bringeth them up into an aere, which shall not tastes of death, till they see the high mountain apart, Son of man coming in his kingdom. 2 And was transfigured before them: and his face p Dan. 7: 9, 10; Zech. 14: 5; Jude 14....q Rev. 22: 12....r Mark 9: l....s Heb. 2: 9....t Mark 9: 2, etc.; Luke 9: 8, etc. barters physical health for luxuries he cannot coming. The reference is to the spiritual coming enjoy, or intellectual culture for means to pur- to establish his kingdom in the power of the Holy chase books and pictures which he cannot appre- Ghost at the day of Pentecost. See this position ciate, or affection for money to buy everything for fully stated in note on chapter 10: 23, where the wife and children but love, or worst bargain of all, different interpretations are given. spiritual life for earthly prosperity. Compare Luke 12: 16-21; 1 Tim. 6:9-12, and Eccles., espe- Ch. 17: 1-9. THE TRANSFIGURAT0IN.-THE DIVINE cially chaps. 1 and 2. The second clause of the TESTIMONY TO THE DIVINE NATURE OF JESUS CHRIST. verse is not, as it appears to be in our version, -HE REALITY AND CHARACTER OF THE SPIRIT WORLD. a repetition of the first clause; it enforces the -TE TRANSIENT AND THE PERMANENT IN CHRISTIAN argument by a consideration of the irreparable PERIEN-SEE THOUGHTS BELOW. loss when the life of the soul is lost. When a The account of this event is given also by Mark man's life has been spent, what can he give as a (9: 2-s) and Luke (9: 28-36). It is referred to disransom or price to get its return? is Christ's tinctly and directly by Peter (2 Peter: 16-1s) and question. See Psalm 49: 7. All other loss can perhaps by John (John 1: 14). The place is uncerbe repaired; a lost life can never be regained. tain. Not Mount Tabor, the legendary site, for 27. The connection is this: The self-denial of a fortified town occupied its top. Probably not the present is but temporary, and works out a Mount Hermon, which has been suggested, for far more exceeding and eternal weight of glory the scene at the foot of the mountain the follow(2 Cor. 4:17). The reference in this verse is cer- ing day indicates that Christ and the twelve were tainly not to the transfiguration which follows, in a Jewish, not a heathen neighborhood. (See nor to the destruction of Jerusalem, nor to the verse 17, and the reference to the Scribes in Mark 9:14). The spiritual coming at Pentecost, for neither of most probable supposition assigns as the site of these were the coming of Christ twith his angels, the transfiguration, one of the hills environing nor in the glory of his Father. These phrases the Sea of Galilee. The time: after Christ's Galpoint distinctly to the last judgment. Not less ilean ministry had come to an end. He had prodo the words which Mark here adds, "Whoso- nounced the woes against the cities by the sea ever therefore shall be ashamed of me and of (Matt. 11: 20-24), had withdrawn with his disciples my words, in this adulterous and sinful genera- to the coasts of Tyre and Sidon, and thence to tion, of him also shall the Son of man be ashamed Coesarea Philippi (Matt. 15: 21; 16: 13), had received when he cometh in the glory of his Father with from them their recognition of his divine charachis angels" (Mark 8: ss).-According to his ter and mission, and had foretold to them his apworks. Greek (Tra;ts)praxis, from which comes proaching death (Matt. 16: 14-28). Then, to strengthour word practical. It is here rather working than en their faith, he gives them a glimpse of his gloworks. The character is judged, but by the con- ry. Observe that this is not afforded to the mulduct. For illustration of this declaration see titude, nor even to all the twelve, nor even to the Matt. 7: 21; 25: 31-46; Rev. 21: 8. And observe three most intimate disciples until after their that men are never represented in the N. T. as faith in him has been established and declared. judged at the last day according to their opinions, For he will not have their faith rest on external but according to their lives. evidence; though he will by it support and 28. The transition between this and the pre- strengthen them. So our clearest experiences of ceding verse is more noticeable in both Mark and Christ's spiritual glory come, not in our first acLuke than here. Compare the phraseology there. quaintance with him, but after living with him There is a contrast between the coming, referred as our Saviour. The hour: the night. For he to in v. 27, in the glory of the Father, when Christ had gone up into the mountain to pray (Luke 9: 28) will become subject to the Father (I Cor. 15: 2s), and as he was accustomed to do by night (Matt. 14: 23, 24; the coming in his own kingdom, referred to in v.28. Luke 6:12; 21: 37; 22:39); the apostles were heavy That the reference in this latter verse is not to the with sleep (Luke 9: 32), and did not descend until final judgment is evident (a) because Christ did the next day (Luke 9: 37). Moreover, the transfignot know when that event would take place (Mark uration, especially as Luke describes it, would 13: 32); and (b) because he seems to imply that hardly have been recognizable, certainly not so those who saw it should taste death after that marked, by day. 208 MATTHEW. [CH. XVlI. did shine as the sun,U and his raiment was white as the 4 Then answered Peter, and said unto Jesus, Lord, light. it is good for us to be here: if thou wilt, let us make 3 And, behold, there appeared unto them Moses and here three tabernacles; one for thee, and one for Elias, talking with him. Moses, and one for Elias. u Rev. 1: 16. 1. After six days. That is, subsequent to does not justify this interpretation. See notes the prophecies of Christ's death recorded in the there. previous chapter. All the evangelists give this 3. There appeared unto them. That is, note of time. Luke says, about an eight days: to the disciples. The implication is, that they possibly he includes both the last day of the pre- not only saw the appearance, but recognized, in ceding conversation, and the day of the transfig- the persons, Moses and Elijah. How this recoguration; or his language about (ntoeli) may be nition was afforded, is not stated; perhaps by a taken to indicate that he is not and does not subtle spiritual power of recognition. We often claim to be definite. — Peter, James, and appear to ourselves to recognize in dreams perJohn his brother. They were Christ's only sons we have never seen; why may not the soul, companions in Gethsemane (Mark 14:32-42), and in special spiritual conditions, possess a similar there, as here, they were heavy with sleep. They power of recognizing, in reality, unknown peralone witnessed the resurrection of Jairus' daugh- sons? That Moses and Elijah were recognized, ter (Mark 5: 37; Luke 8: 51). Why was this privilege at the time, by the apostles, is evident from Peaccorded to them above the others? We can ter's proposition (verse4).-Talking with him. only answer, because it seemed good in their Luke gives the subject of the conversation: Lord's sight. (Compare John 21: 22; Rom. 9: 11). All " His decease which he should accomplish at JeChrist's disciples do not now share the same ex- rusalem." It is worthy of note that Elijah did perience of his glory. —Iigh mountain. The not die, but was translated, and that Moses' site is wholly unknown. See above. He went death was shrouded in peculiar mystery (2 Kings 2: up to pray and as he prayed was transfigured (Luke 11; I)eut. 34: 6). Dr. Brown's comment here is im9: 2s). So at his baptism the heavens opened and portant: "They speak not of his miracles, nor of the dove descended, as he was praying (Luke 3: 21; his teaching, nor of the honor which he put upon compare Acts 7: 55, 56; Rev. 1: 10). their Scriptures, nor of the unreasonable opposi2. And was transfigured before them. tion to him, and his patient endurance of it. The nature of the transfiguration is indicated by They speak not of the glory they were themthe description which follows, and yet more de- selves enshrouded in, and the glory which he was finitely by the accounts of Mark and Luke. His so soon to reach. Their one subject of talk is face shone as the sun; his garments became his decease which he was going to accomplish at white " cas the light" (Miatt.), i. e. luminously white, Jerusalem. One fancies that he might hear them " as no fuller on earth can white then' " (Mark), i. e. say, Worthy is the Lamb that is to be slain." with a supernatural whiteness; "Iewhite and glis- 4. Then answered Peter. The foremost tering" (Luke), i. e. flashing. The same Greek to speak; awe silences the rest, but not him. word (, a7rzclztmcu) in Luke rendered glistering, is Compare with his characteristic impetuosity here, used in Nahum 3: 3 to describe spears glittering the incidents recorded in John 20: 5, 6; 21: 7. in the sun, and in Ezek. 1: 7 to describe the Luke gives the explanation of his speaking. He brightness of the living creatures who "sparkled spake "as they (i. e. Moses and Elijah) were delike the colour of burnished brass." The trans- parting," evidently to hinder their departure, figuration then consisted, apparently, in a lumi- and induce them to remain.-It is good for us nous appearance which pervaded the whole face to be here. It often appears to the Christian and figure of Jesus (compare Exod. 34:29,30). As to be good to abide with Christ in spiritual exChrist took on him human nature and condition altation. But such hours are rare, and meant to for converse with man, so here, it appears to me, be. It is better to descend and go about with he is represented as taking on the form and con- Christ doing good. The one is often our wish, dition of the spirits, for the purpose of commu- the other is his w.ill.-Let us make. The betnion with the spiritual world. Observe that it ter reading appears to be ITwiltl make. It is, at all took place before them, i. e. the disciples, not dur- events, an offer of service for the honor of Christ. ing their sleep. They saw, not only Christ after -Three tabernacles. Rather booths, i. e, he was transfigured, but also the process of the huts of the branches of the trees, such as Jacob change, as it came over him. It is true, Luke's made for his cattle (Gen. 33:17), and Jonah for a account, in our English version, implies that they temporary shelter (Jonah 4; 5). At the feast of the were asleep, and were wakened out of it to tabernacles, the Jews dwelt for a time in such behold the glory (Luke 9:32). But the original booths, to remind them of their sojourn in the CH. XVII.] MATTHEW. 209 5 While he yet spake, behold, a bright cloud over- 8 And when they had lifted up their eyes, they saw shadowed them: and, behold, a voicev out of the cloud, no man, save Jesus only. which said, This is my beloved Son, in whomw I am 9 And as they came down from the mountain, well pleased; hearx ye him. Jesus charged them, saying, Tell the vision to no 6 And when the disciples heard it, they fell on their man, until the Son of man be risen again from the face, and were sore afraid. dead. 7 And Jesus came and touchedy them, and said, Arise, Io And his disciples asked him, saying, WhyZ then and be not afraid. say the scribes that Elias must first come? v ch. 3: 17; Mark 1: 11; Luke 3: 22; 2 Pet. 1: 17....w Isa. 42: 1, 21....x Deut. 18: 15, 19; Acts 3: 22, 23; Heb. 1: 1, 2; 2: 1-3.... y Dan. 10: 10, 18; Rev. 1: 17....z ch. 11: 14; Mal. 4: 5, 6. wilderness (Lev. 23:42; Neh. 8:15,16). Luke says divine will was a common accompaniment of the.that Peter spake "not knowing what he said," and appearance of the Shechinah. See Exod. 33: 9, Mark gives the explanation "for they were sore and other references above. afraid." In other words, his was not a well-con- This is my beloved Son. Thus a triple sidered proposition, to retain the spirits in earth- testimony confirms the faith of Peter and the ly tabernacles, but an ardent expression inspired disciples declared in the previous chapter-Moses, by awe and spiritual ecstasy commingled. the lawgiver, Elijah, the prophet, and the ap5. Behold, a bright cloud overshadow- pearance and voice of God. The phrase "beed them. The language of the English version loved Son" is applied to no one in the N. T. but in Luke would leave the impression that all, in- to Jesus. Compare Matt. 3:17, and note. Obcluding the disciples, entered this cloud; but serve also the implied contrast between Moses such is not the significance of the original (see Luke and Elijah the servants, and Christ the Son of: 34, and note). Christ, Moses, and Elijah are alone God.-Hear ye him. A gentle rebuke to Peter. represented as entering into the cloud, which There are times when the highest duty is not to separated them from the disciples' sight, and out speak, even in praise of Christ, but simply to be of this cloud the voice spake to the disciples. still and know the Lord. See Psalms 4:4; 46:10; By the disciples such a luminous cloud would be Luke 10: 39-42. Observe the implication that instantly accepted as a symbol of the divine the law and the prophets both point to and prepresence. It is represented in the Scripture as pare for Christ. The sum of their teaching to us the habitation or chariot of God (Psalms 97: 2; is, Hear ye Him. 104:3; Isaiah 19: 1; compare 1 Tim. 6: 16). A bright cloud, 6, 7. Peculiar to Matthew. Observe that the Shechinah, is throughout the O. T. dispen- fear is the common effect in the human mind sation employed as a symbol of God's presence, of any experience which brings near to us being very generally entitled "the glory," or the invisible world (Judges 13: 20; Ezek. 1: 8), and "the glory of the Lord." It appeared first to that Christ's reassuring message is, Be not Moses in the bush, burning but not consumed afraid (Luke 2: 9, 10; Matthew 14;7; 27;8: 4, 5; Rev. 1: 17). (Exod. 3: 2); led Israel through the wilderness 8. They saw no man save Jesus only.,(Exod. 13: 21, 22); rested on Mount Sinai when Moses Moses, the representative of the law, and Eliwent up for conference with God (Exod. 1:9, 18; jah, of the Drophets, depart; Christ the Son,:4 16); filled the tabernacle on its completion abides. Counyare Hebrews 3: 5, 6. (Exod. 40:34, 35); appeared from time to time as an 9. Vision cGxreek'Qtua). This word is some-.accompaniment of special communion with God times simply equivalent to sight or things seen (Exod. 16: 7, 10; 33: 7-11; Numb. 14:10; 16:19, 42; 20:6). (Acts 7:31), sometimes it indicates a spiritual ecAfter the death of Moses, just previous to which stasy or trance, or rather that which appears in it is seen (Deut. 31: 15), it disappears from Jewish the trance state (Acts 13: 3; 10, 17), sometimes an exhistory to reappear at the dedication of Solo- perience which may have been wrought through mon's temple (1 Kings 8: 10). Ezekiel describes its a dream (Acts 16: 9; 18: 9). Here Christ's direction solemn departure from Israel (Ezek. 10:4, with 11: 23), is simply equivalent to, Tell what you have seen but prophecies its return (Ezek. 43:2,4), to which to no man. It leaves the question whether the also there appear to be references in the other sight had been afforded in a dream, a trance, or prophets (Isaiah 4: 5; Zech. 2: 10). This symbol a natural condition, to be determined by other of the "glory of the Lord" appeared to the considerations. Luke states that "they (the disshepherds at the time of Christ's birth (Luke 2:9), ciples) kept it close and told no man in those an] received Christ at his ascension (Acts 1:9). days;" but he does not give the reason for their Since then it has disappeared again from earth, silence. Mark adds that they questioned one but will surround him at his second coming (Matt. with another "what the rising from the dead 24: 30; 26: 64; Mark 13: 26; 14: 62; Luke 21: 27; Rev. 1: 7; 14:14), should mean,'' one of the many indications in the an l will receive the ascending saints (1 Thess. 4:17; N. T. that they did not understand, or at least RV.: 11:12, compare Rev. 10: 1).-A voice out of the did not accept, his prophecies of his death, nor cloud. A voice directly communicating the comprehend his prophecies of his resurrection. 210 MATTHEW. [CH. XVII 11 And Jesus answered and said unto them, Elias soever they listed. Likewise shall also the Son of man truly shall first come, and restore all things. suffera of them. 12 But I say unto you, That Elias is come already, 13 Then the disciples understood that he spake unto and they knew him not, but have done unto him what- them of John the Baptist. a ch. 16: 21. Both events, though foretold, were entirely un- tional, transient, confined to the few; the latter expected to them. Compare Luke 18: 34. is for all times, for all places, for all persons. LESSONS OF THE TRANSFIGURATION. Many But three ascend the mountain with Christ, and attempts have been made to explain away this they cannot abide there; the many throng him in incident; as that it is a legend growing out of the valley, and none are denied his presence. the glory of Christ's person and teaching, or a dream of Peter, induced by a thunder-storm, the Ch. 17: 10-13. QUESTION CONCERNIONG ELIJAH.cloud or mist pervaded by electric light beingTHE AGE D ESSENGE O G AE OTEN mistaken by the half-wakened disciple for the Shechinah, or that it narrates an experience in a Elias is the Greek form of the word Elijah. trance, analogous to that of Peter described in Alford gives the connection of the disciples' Acts, ch. 10. No one, however, can doubt that question with the preceding incident. "The octhe writers intended to be understood as narrat- casion of this inquiry was that they had just seen ing a real occurrence. That it could not have Elijah withdraw from their eyes, and were enbeen a dream is evident, because it was expe- joined not to tell the vision. How should this rienced simultaneously by three, and while they be? If this was not the coming of Elijah, was were fully awake (Luke 9: 32, and note). There is no he yet to come? If it was, how was it so secret incident in the Bible of a trance experienced by and so short?" The prophecy of Elijah's comthree simultaneously; but we know too little of ing, as a forerunner to the Messiah, is in Mal. what a trance is to speak definitely on that hypo- 4: 5. On this prophecy and its fulfillment by thesis. The reality of the conversation of Jesus John the Baptist, see note on Matt. 11:14. with Moses and Elias is assured; that, in order 11. Elijah indeed cometh. Not shall first to become cognizant of it, the disciples were come, but is coming-the tense is present, not thrown into a trance is possible, but is nowhere future.-And shall restore all things. Obindicated in the narrative. These quasi explana- serve, it is of a restoration, not of a new creation, tions grow out of the assumption either that Christ speaks. John the Baptist attempted a refthere is no spirit-world, or that it can never hold ormation of Judaism, and he was himself a rescommunion with this world, two errors which it toration of the extinct order of prophets and is the express purpose of this incident to cor- the last of that order. This reformation of Jurect. daism was the preparation for Christianity. CerIt appears to me to teach the following lessons: tain of the commentators look for a second comDirectly (1) that Jesus is the Christ, the Son of ing of Elijah, personally, as a preliminary to the the living God. It follows the testimony of Peter second coming of Christ. Do they also expect a to his Lord's divinity; confirms that faith; gives second restoration of Judaism? But this would it directly the divine sanction; implies the sane- involve the undoing of what has been done, in the tion of the law and the prophets. (2.) The reality establishment of the larger and freer religion of and something of the nature of the spirit world. Jesus Christ. Old things are passed away, and I hesitate to interpret its teachings concerning are not to be restored; all things are become the nature of an existence which is necessarily new. I do not here consider the vexed question beyond our clear apprehension. This incident, of Christ's second coming. But it seems to me however, appears to me to indicate that the state that the language here, and in the succeeding intermediate death and the judgment is not one verse, gives no countenance to and is scarcely of unconscious existence; that the departed reconcilable with the second coming of Elijah. dwell in glorified bodies (though Paul appears in However, on all unfulfilled prophecies I speak 1 Cor. 15: 44, 51-53, to imply that the glorified with diffidence. body is raised up at the general resurrection); 12. Elijah is come already. James Morthat they are, like the angels, ministering spirits ison renders TiYe coming of Elijah is already past. (Heb. 1: 7); that communication between the other And they knew him not. They did not recworld and this is possible, though exceptional; ognize in John the Baptist the fulfilment of the that the immortal life is not exclusively future, prophecy of the coming of Elijah.-But have but has already commenced. Indirectly it teaches done unto him whatsoever they listed. the relation between high ecstatic experience and The account of his martyrdom is given in Matt. practical piety. The former are occasional, excep- 14: 6-12, Mark 6: 21-29. The murder was per CH. XVII.] MATTHEW. 211 14 Andb when they were come to the multitude, there 21 Howbeit, this kind goeth not out, but by prayer came to nlm a certain man, kneeling down to him, and and fasting. saying, 22 And whilee they abode in Galilee, Jesus said unto 15 Lord, have mercy on my son; for he is lunatic, them, The Son of man shall be betrayed into the hands and sore vexed: for ofttimes he falleth into the fire, and of men; oft into the water. 23 And they shall kill him, and the third day he shall I6 And I brought him to thy disciples, and they be raised again. And they were exceeding sorry. could not cure him. 24 And when they were come to Capernaum, they 17 Then Jesus answered and said, 0 faithless and that received tribute money came to Peter, and said, perverse generation! how long shall I be with you Doth not your master pay tribute? how long shall I suffer you? bring him hither to 25 He saith, Yes. And when he was come into the me. house, Jesus prevented him, saying, What thinkest 18 And Jesus rebuked the devil, and he departed thou, Simon? of whom do the kings of the earth take out of him: and the child was cured from that very custom or tribute? of their own children, or of stranhour. gers? 19 Then came the disciples to Jesus apart, and said, 26 Peter saith unto him, Of strangers. Jesus said Why could not we cast him out? unto him, Then are the children free. 20 And Jesus said unto them, Because of your un- 27 Notwithstanding, lest we should offendf them, go belief:c for verily I say unto you, Ifd ye have faith as a thou to the sea, and cast an hook, and take up the fish grain of mustard seed, ye shall say unto this mountain, that first cometh up; and when thou hast opened his Remove hence to yonder place, and it shall remove; mouth, thou shalt find a piece of money; that take, and and nothing shall be impossible unto you. give unto them, for me and thee. b Mark 9: 14, etc.; Luke 9: 37, etc....c Heb. 3: 19....d ch. 21: 21 Mark 11: 23; Luke 17: 6; 1 Cor. 13: 2....e ch. 16: 21; 20: 17-19; Mark 8: 31; 9: 30, 31; 10: 33; Luke 9: 22; 18: 31 24: 6, 26, 46....f Rom. 14: 21; 15: 1-3; 2 Cor. 6: 3. petrated by Herod. Here it is imputed to the the current year, the other the tax of the year Scribes and Pharisees, because their influence past. was adverse to John, and perhaps because, if 24. Capernaum. The demand was made at they had recognized and received him, Herod, Capernaum, because it was the residence of both who feared the people, would have feared to per- Jesus and Peter. The wandering life of our petrate the murder. Lord and his disciples had perhaps prevented 14-21. HEALING OF TiE DEMONIAC BOY. the demand from having been made before. Recorded also in Mark 9: 14-29, and Luke 9: 37 -Tribute. A mistranslation, and an unfortu-43. The account is fullest in Mark. See notes nate one; for it at once conveys the idea of a tax there. But observe the transition from the to the Roman government. The true rendering scene of glory to the scene of suffering, and the is, Doth not your master pay the didrachm (two reason why it would not have been good for drachmas), or half shekel, a sum equivalent to Christ and the three disciples to have remained about thirty cents of our money. This was a above in tabernacles, on the mountain; because tax levied annually on all Israelites, for the supso they would have left the suffering uncared port of the Temple, the morning and evening for. sacrifice, the incense, wood, shew-bread, scape22, 23. CHRIST'S PROPHECIES OF HIS DEATH. goat, &c. Recorded also in Mark 9: 30-32; Luke 9:4345. 25. Jesus anticipated him. That is, JeSee note on ch. 16: 21. sus, knowing what had passed between Peter and the tribute takers, spoke, before Peter had opCh. 17: 24-27. DEMAAND 01 TRIBUTE, AND CHRIST'S portunity to speak to him on the subject.-Of REPLY.-THE CHURCH OF CHRIST IS A FREE CHURCH. whom do the kings of the earth take IT IS SUPPORTED BY VOLUNTARY OFFERINGS, NOT BY custom (taxes ongoods) or tribute (thepoll tax)? COMPULSORY TAXATION.-IT IS BETTER TO SUBMIT TO f their OWl sons or of other men? The AN UNJUST DEMAND, THAN, BY RESISTING, TO DO AN ACT OFUN T DEMAND, THAN, BY RESISTING, TO DO AN contrast is not between the citizens of the State ACT OF SEEMING WRONG. and foreigners or strangers, for taxes were paid by Peculiar to Matthew. Whether this incident all citizens, but between the children of the royal occurred at the time indicated by its place in this family, who were exempt from taxation, and the chapter is uncertain. The temple tribute, here rest of the people. For significance of the word referred to, was generally paid at the time of the here rendered strangers, see Luke 16: 12; Romans Passover, and that leads to the hypothesis that 14: 4; 15: 20, where it is rendered another mnan. Matthew has inserted it here, out of its place, 26. This is not a mere re-statement of Peter's because of its connection with the other teach- declaration, equivalent to Then are the children of ings of Christ, in these chapters, concerning him- the kings free; but an application of the principle self as the Son of God, and the Church as the to the question of paying the Temple tax, and is representative of the kingdom of God. But the equivalent to, On this principle, the children tax was not always promptly paid. Payment of God are free from taxes for the support of his was indeed so irregular, that Lightfoot says that kingdom. the receivers of the tribute had before them two 27. Lest we should scandalize them; chests placed, one of which received the tax of by refusing to pay the tax, an act liable to be to 212 MATTHEW. [CI. XVIL tally misunderstood, and charged to impiety or pay a specified sum for the support of his house religious indifference.-And when thou hast and worship. Their offerings must be free-will opened his mouth, thou shalt find. But offerings. Thus Christ stamps with his disapnot necessarily in his mouth, perhaps in the stom- proval all systems which make the church of ach where valuables are often discovered by fish- Christ depend for support on ecclesiastical taxaermen.-A piece of money. Literally a te- tion of any kind, and declares that it must be tradrachm (four drachmas) or stater (Greek supported by the free-will offerings of the chilorurzoi). The language of our Lord defines the dren of God. This he has declared before by implication (Matt. 10:10, and note). This is the basis on which the church was subsequently placed by the apostles (Acts 2: 45; 4:34; 1 Cor. 16: 1, 2; 2 Cor. 9:1,7). The incident has been misinterpreted by some of the older commentators, who mistook the tribute lrll ^^Sreferred to for the tax payable to the Roman government-an error which is refuted, both by TETADRACHM OR STATER. the original Greek, and by the general scope of the incident. It has been misunderstood by coin which should be discovered, and which many of the English and the continental comwould be of exactly the right amount to pay the mentators, who have been generally committed tax for the two. The stater, which answered to to a State church, and averse to see in the N. T. the Hebrew shekel, was equivalent to about sixty anything inconsistent with the support of such a cents of our money. For me and thee. It is church by church rates. They have accordingly a noticeable fact that Christ never ranks himself generally regarded it as simply a personal claim with his disciples. His language here is not for by Christ to be free, because he is the Son of us, but for me and thee, as elsewhere it is not Our God. But that he signifies the freedom of all Father, but "my Father and your Father, my his followers from ecclesiastical tax, and the God and your God " (John 20: 17). support of his church by free-will offerings, is SIGNIFICANCE OF THIS INCIDENT. The first evident because (a) he declares not, Then am I tabernacle was constructed wholly by voluntary the Son of God free, but then are the children offerings (Exod. 35: 5). Subsequently, the amount free; (b) he emphasizes this declaration by proto be paid yearly by each one for the Tabernacle viding payment for Peter as well as for himself; or Temple was fixed at a half shekel (Exod. 30: 12 (c) this accords (see references above) with other -15), which was accepted as a ransom, for the soul parallel teachings of the N. T.; (d) it accords of the giver, unto the Lord. Still no provision with the fact that a half shekel tax was a ransom was made for compelling payment, if it were re- paid for the soul (Exod. 30: 12), and that the souls fused, and it seems to have remained in the na- of the children of God are ransomed once for all ture of a voluntary gift. But in subsequent his- by Christ. Trench says, "This (liberty) plainly tory there was a bitter conflict between the Sad- is not true concerning dues owing to God; none ducees and the Pharisees, upon the question are so bound to render them as his'sons."' But whether this should be regarded as a free-will this is an exact begging of the question, or rather offering or made compulsory. The Pharisees, a direct repudiation of the teaching of Christ and who advocated the latter position, carried their the apostles, which is, that all the law is included point; and so great was the conflict and their in love, and that no compulsory dues can take the triumph, that they kept the anniversary as a kind place of a free-will offering. For a fuller stateof half festival. After the destruction of Jeru- ment of this interpretation see E. H. Plumptre in salem the tax was continued by Vespasian, but Smith's Bible Dictionary, article Tribute. The was applied to the uses of the Temple of the Cap- Lord provides the money, however, "lest we itoline Jupiter (Josephus' Wars, 7: 6, ~ 6). This temple should scandalize them." James Morison gives the tax was called for by the temple tax-gatherer, explanation well: "leading them to think, perfrom Jesus. He is uncertain whether this new haps, that he was opposed to the temple-service, Rabbi will acknowledge or repudiate the tax, will or that he was churlish in his disposition, or that class himself with the Pharisees or Sadducees. in his heart, the true state of which is often rePeter, knowing his Lord's principle to fulfill all vealed by money transactions, he was irreverent the obligations of the law (Matt. 3: 15; 5:17; 23:3), toward God." AndPlumptre draws aright the answers at once that his Master will pay it. lesson from his compliance. "It is better to comChrist replies: The children of a king are not ply with the payment, than to startle the weak liable to compulsory taxation for their father's brethren, or run counter to feelings that deserve support. My followers are children of the Great respect, or lay an undue stress on a matter of King. They are not, therefore, to be compelled to little moment." CH. XVIII.] MATTHEW. 213 2 And Jesus called a little child unto him, and set him C H A PTE R X V I I Ii. in the midst of them, Te the same time came the disciples unto Jesus, 3 And said, Verily I say unto you, Except ye be conA saying, Who is the greatest in the kingdom of verted,h and become as little children,' ye shall not enheaven? ter into the kingdom of heaven. g Mark 9: 33, etc.; Luke 9: 46, etc.; 22: 24, etc....h Ps. 51: 10-13; John 3: 3....i 1 Cor. 14: 20; 1 Pet. 2: 2. Ch. 18:1-14. DISCOURSE CONCERNING GREATNESS send's explanation of the seeming inconsistency IN THE KINGDOM OF HEAVEN.-CHRIST'S USE OF OB- is reasonable. This is, that certain of the disJECT TEACHING (V. 2).-LESSONS TO BE LEARNED FROM ciples had claimed pre-eminence, as James and A LITTLE CHILD.-CONVERSION ILLUSTRATED (. 3).- John did later, that Jesus asked them of their HUMILITY ILLUSTRATED (V. 4).-T RECEIVE CHRIST, RECEIVE ONE OF HIS LITTLE ONES (v. 5)-To OFFEND dispute, that they were ashamed to reply, and RECEIVE ONE OF HIS LITTLE ONES (V. 5).-1TO OFFEND CHRIST, TEMPT ONE OF HIS LITTLE ONES (vs. 6-9)-THE that then the other disciples preferred the quesNEEDY ARE NEAREST TO GOD'S THRONE (v. 10).-RE- tion, Who is the greatest? Matthew has given DEEMING LOVE ILLUSTRATED (Vs. 11-14). only this question and Christ's answer; Mark has narrated the circumstances which led to it. PRELIMINARY NOTE. This eighteenth chapter Similar disputes continued, in spite of the teachof Matthew contains instructions concerning the ing given here, down almost to the time of Kingdom of God, which were given to the Christ's death. (Matt. 20: 20, 21, 24; Luke 22:24.)- ho twelve alone. It may be divided into three sec- the greatest. Literally, greater, i. e., than tions. In the first (verses 1-14) Christ warns his dis- the rest. The language is in the original, as in ciples against ambition and self-seeking, and Enlish, in the present tense; but the quescounsels them against leading astray humbler tion probably had a future meaning. Their and feebler disciples; in the second (verses 15-20) he question as not, What elements of character tells them what course the disciple is to pursue make true greatness? who of us is greatest? toward the wrong-doer; in the third (verses 21-5) but, Who of us shall occupy the highest place in he illustrates and enforces the duty of personal your coming kingdom? It was the question of forgiveness. The conference appears to have the ecclesiastic, not of the true Christian distaken place at Capernaum and in the house (Markciple. "Peter was always the chief speaker, and 9:33), possibly the house of Peter, who resided already had the keys given him; he expects to there. Verses 1-9 have their parallel in Mark 9: be lord chancellor, or lord chamberlain of the 33-50, and Luke 9: 46-50. The rest of this chapter household, and so to be the greatest. Judas had is peculiar to Matthew. Some of the aphorisms a bag, and therefore he expects to be lord treascontained in it are, however, found elsewhere i rer, which, though now he comes last, he hopes Christ's teaching, and some points here hinted will then dominate him the greatest. Simon and at are more fully treated by our Lord at other Jude are nearly related to Christ (but query as times (see notes below). Matthew connects the to this statement, see pp. ll, 112), and they hope instructions given in this chapter by the par- to take the place of all the great officers of state, tides "moreover" (verse 15) and " then" (verse 21); as princes of the blood. John is the beloved disbut these do not always, in N. T. usage, indicate ciple, the favorite of the Prince, and therefore a close chronological connection; and though it hopes to be the greatest. Andrew was first is not improbable that this chapter constituted called, and why should not he be first preferone discourse, delivered to the disciples at one red? "-(1fattshew Henry.) time, it is by no means certain that Matthew has'. And Jesus called a little child to not gathered here instructions imparted at differ- him. Evidently, from the language employed ent times, but all during the same general (the Greek is taldlov, the diminutive), it was a period of Christ's ministry, and relating to the young child; evidently from his calling it, not a same general theme. mere infant.-And set him in the midst of 1. At the same time. Literally, In the same them. A striking illustration and an incidental hour. That is, apparently, immediately subse- endorsement of object teaching in morals. The quent to the incident narrated in the previous O. T. prophets, Ezekiel especially, often emchapter. According to this account the disciples ployed the same method. came to Christ with the question, Who is the 3. Except ye be converted. For the greatest? According to Mark (:33) they had meaning of the word (aeroCow) here rendered engaged in a dispute who should be the greatest, converted, see Luke 7: 9, Jesus "turned him, i. e., who should hold the chief offices in the about," i. e., he was going in one direction and political kingdom which they supposed Christ turned about so as to face in the other direction, had come to establish. Christ asked them the Acts 7: 39, "our fathers * * * in their subject of their controversy, and they held their hearts turned back again into Egypt," i. e., from peace, being probably ashamed of it. Town- following and serving Jehovah turned back to 214 MATTHEW. [CH. XVIII, 4 Whosoever therefore shall humble himself' as this 5 And whoso shall receive one such little childk in little child, the same is greatest in the kingdom of my name, receiveth me. heaven. 6 But whoso shall offend' one of these little ones j Luke 14: 11; Jas. 4: 10....k ch. 10: 42....1 Mark 9: 42; Luke 17: 1, 2. worship the golden calf which was an image of it is in turn further interpreted by the addition in the Egyptian bull, Acts 13: 46, "seeing ye judge Luke (9: 48), He that is least among you all, i. e. yourselves unworthy of everlasting life, we turn who is willing to be least in rank and dignity, the to the Gentiles." These passages indicate the same shall be great. Humility is not thinking meaning to be attached to the word here rendered meanly of one's self, but being willing, even with convert (o(te(rc), which always signifies a radical great powers, to take a lowly office and perform and complete change, in method, spirit, or seemingly menial and insignificant and not honcourse. Here it is, Unless you be turned entirely ored service. The first is not characteristic of away from this spirit of self-seeking you cannot childhood, the latteris. Christ's own example is enter the kingdom of heaven, much less be the best interpretation of his teaching; for an greatest in it. The verb is in the passive mood; interpretation of this precept, therefore, see Phil. it is not, Except ye turn, but, Except ye be 2: 5-8. Compare Phil. 4:12, and Christ's symturned, thus indicating that the turning of the bolic repetition of this teaching in the washing disciples, to be effectual, must be by a higher of the disciples' feet, John 13 3-5, 12-15. power than their own. 5. And whoso shall receive one such [The Greek student should also observe that little child. These words are to be taken in the tense here is not the future, but the aorist, their most natural signification, He who, for and represents neither an act completed in the Christ's sake, receives a little child to his heart, past time, i. e., it is not equivalent to, Except ye receives Christ, and that irrespective of any faith had been converted, nor one to be effected in the in or love for Christ in the child's experience. future, Except ye shall be converted, but one Compare Matt. 10:40-42.-In my name. Litpast and continuing, Except ye be continually erally, upon my name, i. e. upon the ground of my turned back from this spirit of self-seeking, and name, out of consideration to me, and for my continually take on the spirit of a little child. sake.-Receiveth me. Observe that the true Parallel is John 15: 6, If a man abide not in me way to receive Christ is to receive, into our hearts, he is cast forth, neither has been nor will be, but for Christ's sake, those who need the hospitality is in the state of a branch broken from the vine. of our sympathies, as the way to serve Christ is See Buttmann's N. T. Gr. ~ 137, p. 198; Winer's by serving the needy and suffering (Matt. 25: 40). N. T. Greek, ~ 40, 5, b, p. 277.] At this point in Christ's instructions occurred a And become as little children. "Not significant interruption and Christ's response, for foolish (1 Cor. 14: 20), nor fickle (Eph. 4:14), nor play- account of which see Mark 9: 38-41 and notes ful, but childlike (Matt.l 16:); as children we there. On the passage up to this point Calvin must desire the sincere milk of the word (1 Pet. observes that the disciples were guilty of a 2: 2); be careful for nothing, but leave it to our double fault, first in laying aside anxiety about heavenly Father to care for us (Matt. 6:31); be their present warfare to discuss future reward, a harmless and inoffensive, and void of malice fault allied to the vain curiosity of those who (1 Cor. 14: 20); governable and under command (Gal. now neglect terrestrial duties for celestial specu4: 2); and what is here chiefly intended, we must lations, whose condition is as if a man who was be humble as little children. "-(Matthew Henry.) about to commence a journey made enquiries See also 1 Pet. 1:14. (See note on next verse.) where a lodging-place was situated, but did not Observe that elsewhere manhood is set before us move a step; the second in striving with wicked as our aim (Ephes. 4:13). The sense in which child- ambition to excel each other, instead of rendering hood is a pattern to us is well given by Chrysos- mutual assistance. Matthew Henry observes tom. " For such a little child is free from pride, that if Christ ever intended to teach the primacy and the mad desire of glory, and envy, and con- of Peter, the occasion was afforded by the distentiousness, and all such passions, and having ciples' question, Who is the greatest? whereas his many virtues,-simplicity, humility, unworldli- answer emphatically disallows any primacy. And ness,-prides itself on none of them; having a Chrysostom, with characteristic quaintness, says, twofold severity of goodness; to have these'"We are not able to attain so much as unto their things and not to be puffed up about them." faults, neither do we ask who is greatest in the king4. Whosoever therefore shall humble dom of heaven; but who is greatest in the earthly himself as this little child. This interprets kingdom, whois wealthiest, who most powerful.'" the preceding verse, and points out the respect 6. But whoso shall offend. Cause to in which we are to become as little children; and stumble or fall into sin. See note on Matt. 5 29. CH. XVIII.] MATTHEW. 215 which believe in me, it were better for him that a mill- thee to enter into life halt or maimed, rather than, stone were hanged about his neck, and that he were having two hands or two feet, to be cast into everlastdrowned in the depth of the sea. ing fire. 7 Woe unto the world because of offences! form it 9 And if thine eye offend thee, pluck it out, and cast must needs be that offences come; but woe" to that it from thee: it is better for thee to enterP into life with man by whom the offence cometh! one eye, rather than, having two eyes,q to be cast into 8 Wherefore,o if thy hand or thy foot offend thee, hell fire. cut them off, and cast them from thee: it is better for Io Take heed that ye despise not one of these little m 1 Cor. 11: 19; Jude 4....n Jude 1l....o ch. 5: 29, 30; Mark 9: 437 45....p Heb. 4: 11....q Luke 9: 25. -Which believe in me. The Greek prepo- Christ does not, either here or elsewhere. He sition (Eti) in, when employed, as here, respecting simply sets the two facts side by side; the inevithe feelings, signifies the end or aim towards tableness of temptation; the personal responsiwhich they reach. Here the meaning is, Whose bility and sin of the tempter. The one is ratified faith reaches out after me as its chief good. by our observation; the other by our personal For experience indicated by the phrase, compare consciousness. It is observable that Christ's Phil. 3: 13, 14. In the N. T. we are said to be- method here is in general the biblical method, lieve in (ei) Jesus Christ, but never to believe in which frequently sets forth seemingly conflicting (Eil) any prophet, apostle or other human teacher, truths in strong terms, and often in close juxtapoone of the numerous minor indications of Christ's sition, but nowhere offers explanations to harmosuperhuman character. "We believe Paul, but nize them. See, for examples,Acts 2: 23; Rom. 9: we do not believe in Paul."-(Augustine.)-A 14-23; Phil. 2: 12,13; 2 Pet. 1: 4, 5, 10. millstone. Literally, an ass' millstone. The 8-9. The connection is this. So great is the larger mills were turned by asses, the smaller evil of becoming a cause of temptation to others ones by hand. TheGreekhere(,l.oe doviytzo)sig- or to yourself, that it is better to cut off the nifies the former kind of stone.-Cast into the most innocent or even useful exercise of a Goddepth of the sea, i. e. the open or deep sea, given power, than so to use it as tolead yourself remote from land. This method of capital pun- or others into sin. See the same aphorism, with ishment was practised by the Egyptians, Greeks, a slighty different connection, in Matt, 5: 29, 30, and Romans, and possibly occasionally by the and note there. In the original the use of the Jews. article makes stronger the contrast than in our 7. Woe unto the world. The language version, which should read, "Enter into the life -may be read as that either of lamentation or of *- ** than be cast into the fire everlasting." On denunciation. Compare Matt. 23:15, 16, with the phrase hell-fire (verse ), see note on Matt. 5: Mark 13: 17. Perhaps the feeling here represent- 22. Mark adds a description of it in the words, ted is a commingled one.-Because of temp- "Where their worm dieth not, and the fire is not'tations. Literally, traps. See note on Matt. 5: quenched" (Mark9;48). He also adds two verses 29; 16:23.-For it must needs be that notgivenbyMattheworLuke. SeeMark 9:49,50. temptations come. This truth is set forth as 10. Take heed. (o dw.) A word of caution an additional warning. The disciple must not of frequent use in the N. T., and indicating a forget that there is no possibility of avoiding subtle temptation against which the Christian temptation, and must therefore always be on his must watch. Compare Matt. 16: 6; Luke 12: guard both for himself and others. The lan- 15; 1 Thess. 5: 15.-That ye despise not guage might imply nothing more than that, as one of these little ones. Not merely one of life is constituted, temptations are unavoidable. these children, but one of these little ones; i. e. any,Compare for use of the same word rendered one who is insignificant and unimportant. Conhere needs be (vrdyxr), Luke 14:18; 23: 17, where pare Matt. 10: 42; 11: 11. The caution is adno absolute compulsion is indicated. But in an- ministered to the spirit that seeks a high place in other place (Luke 17:1), Christ uses even stronger the church, a caution not to look down with conlanguage: It is impossible but that offences will tempt upon the weak in faith, the poor in knowcome. The question at once occurs, Why is it ledge, or in grace, or in station. Compare for impossible? This question carries the mind the application of the principle, Rom. 14:1-3,13, directly back to the origin of evil; it belongs to 15. The word here rendered despise (xY.ra(pCo'irw) philosophy, not to biblical interpretation. Christ is literally to think down upon, or as we should makes no attempt to answer it here, or elsewhere. say, look down upon. Personally, I count it one of the insoluble prob- For I say unto you that their angels, lems of the universe.-But woe to that man i. e. their guardian angels. Withpossibly two exby whom the temptation cometh. But if ceptions (Acts 12: 15; Rev. 22: 8, 9) the term angel temptations be a necessity, why is he blame- (Jyyeloc) is never used in the N. T. to designate worthy who produces them? This is a question a departed spirit, which is always rendered by which the commentators and theologians discuss; another word (JtvEsva or S9dtrua). In some in 216 MATTHEW. [CH. XVIIL ones; for I say unto you, That in heaven their angelsr 13 And if so be that he find it, verily I say unto you do always beholds the face of my Father which is in he rejoiceth more of that shee, than of the ninety and heaven. nine which went not astray. iI For the Son of man is come to save thatt which 14 Even so it is not the will of your Father which is was lost. in heaven, that onev of these little ones should perish. i2 How think ye? Ifu a man have an hundred 15 Moreover, if thyw brother shall trespass against sheep, and one of them be gone astray, doth he not thee, go and tell him his fault between thee and him leave the ninety and nine, and goeth into the moun- alone: if hex shall hear thee, thou hast gained thy tains, and seeketh that which is gone astray? brother. r Acts 12: 15....s Ps. 17: 15....t ch. 1: 21; Luke 9: 56; 19: 10; John 3: 17; 10: 10; 12: 47; 1 Tim. 1: 15....u Luke 15: 4, etc.... v 2 Pet. 3: 9....w Lev. 19: 17; Lu. 17: 3....x Jas. 5: 20. stances both angel (ayye/7Zoc) and spirit (rtvvwta) (2) that the object of Christ's coming was not to are used in such connection as to indicate very teach or to legislate, but to save. Compare John clearly that they are not synonymous (Acts 23: 8, 9). 1: 13; 3: 14-17. This verse is wanting in the Etymologically the word means messenger, and it Vatican and Sinaitic MSS., and is omitted by is sometimes so rendered in the N. T. (Matt. 11: 10; Griesbach, Lachmann, Tischendorf and Tregelles. Luke 7: 24, 27). Usually it is employed to designate But it is found in the great body of MSS. both celestial beings, who are represented as the mes- uncial and cursive, and in all the old versions, sengers of God (2 Kings 19; 31; Psalm 91; 11, 12; Heb. 1: 13, the Vulgate, Syriac, Armenian and Ethiopic. Al14). Here are intended the celestial messengers ford retains it. It is found also in Luke 19: 10, who are allotted as the special guardians of where its authenticity is undoubted. God's children. Not their departed spirits after 12, 13. This parable is expanded in Luke death, but their guardian angels while they live 15: 4-6. See notes there. The proper rendering are represented as nearest the throne. of verse 12 is, Doth he not leave the ninety-nine upon. Do always behold the face of my the mountain? It is not the strong and safe that Father. That is, they always have direct and need care, but the weak and feeble. The strong immediate access to God. The picture is inter- expression of verse 13 is not to be weakened by preted by the usage of courts, where certain any such modification as that of James Morrison, special favorite officers always have access to the "In the calm depth of his soul there is a settled throne (i Kings 10: 8; Esther 1:14; Jer. 52: 25). With- satisfaction in the possession of the 99, which is out pressing the language, which is seemingly ninety-nine times deeper than the emotion which metaphorical, as all language descriptive of the is stirred into activity by the recovery of the spiritual world must be, it evidently implies (1) one." The words of Christ are not to be thus the doctrine of guardian angels, i. e. that angels shorn of their meaning. The highest joy, recogare not only in general the ministering servants nized in the Bible, as existing in heaven or on of God, but that special angels are allotted as the earth, is the joy, not of possessing, but of saving special guardians and attendants of individuals a soul. Compare Isaiah 53: 11; Luke 15: 7, 10; (compare Psalm 91: 11, 12; Acts 27: 23); and (2) that the Heb. 12: 2; Psalm 147: 11; Micah 7: 18; Zeph. weakest and feeblest of God's flock, not merely 3: 17. the children, but the little ones, in intellectual 14. The language of the original appears tome and spiritual power and in ecclesiastical position to be even stronger than that of our version. — and earthly honor, have the readiest and nearest So there is not a will in the presence of access to God; in other words, that weakness your Father in heaven that one of these and want, not greatness, constitute the strongest little ones should perish. Not only it is not appeal to him. And with this idea consorts the his will; but he will not permit such a will in his entire passage. Stier's note, though somewhat presence. This verse alone ought to be sufficient fanciful, is beautiful: " Here is Jacob's ladder as a refutation of the doctrine that God chooses planted before our eyes: beneath are the little some souls for destruction, in order to show forth ones; then their angels; then the Son of man his glory. in heaven, in whom alone man is exalted above the angels, who, as the Great Angel of the cov- Cl 18:15-20.-CHRIST'S PRECEPTS FOR THE SETenant, cometh from the Presence and Bosom ofTLEIET A L POWER OF UNTE the Father; and above Him again the Father Himself and His good pleasure." 15. Moreover. This conjunction connects 11. For, the Son of man is come to what follows with what proceeds. Christ has besave that which was lost; i. e., the celes- fore warned us from offending against others; tial messengers of the weak are always before the he now tells us what we are to do when others face of God, because the very office of redeeming love sin against us. Calvin traces the connection is to save the lost, those that cannot save them- clearly and well. "Christ enjoins his disciples to selves. Observe the implication (1) that the forgive one another, but to do so in such a manworld is lost, undone, beyond all human help; ner as to endeavor to correct their faults. It isa 'CH. XVIII.] MATTHEW. 217 i6 But if he will not hear thee, then take with thee x7 And if he shall neglect to hear them, tell it unto,one or two more, that in the mouth of two or three the church: but if he neglect to hear the church, let witnessesy every word may be established. himz be unto thee as an heathen man and a publican. y Deut. 19: 1; 2 Cor. 13: 1....z Rom.16:17; 1 Cor. 5:3-5; 2 Thess. 3: 6,14. necessary that this be wisely observed; for noth- It is not, primarily, that they may convince him, ing is more difficult than to exercise forbearance but that there may be no room to doubt aftertoward men, and at the same time not to neglect wards which of you sought reconciliation and tile freedom necessary in reproving them."- which of you resisted it. Observe, too, that this If thy brother. Not merely fellow-Cfhristian. proceeding is not as a foundation for inflicting Since God is the Father of the whole human race, punishment, but for the sake of the offender's it is treated in Scripture as one family, and all amendment and a restoration of fellowship. men as brethren. Compare Matt. 5: 22-24; 7: 17. And if he shall refuse to hear 3-5; Hebrews 8: 11; James 2: 15; 1 John 2:10. them. Still observe the condition; not, if he Evidently, from these and parallel passages the refuse to yield to them, but if he refuse to hear, instructions here are not necessarily limited to i. e. to enter cordially into their and your spirit the case of church members who offend.-Shall of reconciliation. The same word in the Septuatrespass against thee. Christ does not tell gint in Esther 3: 3, is rendered transgress. It the church how it is to treat one who aposta- carries with it the idea of a contemptuous disretizes from the faith or from a holy life; but the gard.-Tell it to the church. That is, to individual Christian how he is to treat one who the assembly of Christ in which you are in has personally sinned against him. True, some fellowship, that they may understand and justify MSS., including the Sinaitic and the Vatican, your position. On the meaning of the word omit against thee, as does Tischendorf and Lach- (Exzeila'a) here rendered church, see note below, mann, but the ordinary reading is the better one. and notes on Matt. 16: 18.-But if he refuse The omission was probably for the purpose of to hear the church. If he resists their giving an ecclesiastical meaning to the passage. endeavors for a mutual reconciliation between -Go and convince him between thee the two.-Let him be unto thee. Unto thee, and him alone. Privately as possible, that not unto the church. There is nothing said here, you may not have his pride arrayed against you. and nothing implied, as to any withdrawal of For the spirit in which this should be done com- fellowship by the church. It is not even impare Gal. 6: 1. In how many cases should we be plied that the offender is in the church.-As a ashamed of having taken offence, in the very heathen man and a publican. With whom attempt to speak of it; inhow many more, would the Jews had no intercourse (Acts 10: 28; compare such a kindly conference end all trouble.-If he John4: 9). There is no suggestion of proceedings shall hear thee. Not, as Chrysostom, "if he for punishment, either by the individual or the should be persuaded that he has done wrong;" church. The direction is simply tantamount to but, literally, "if he shall hear thee, " i. e. if, as we this: If, after all your efforts, you cannot secure say, he is willing to listen to reason; if he is reconciliation, then you may have nothing more to ready for a Christian conference and mutual ex- do with him. That Christ does not justify the planations.-Thou hast gained thy brother. feeling of scorn and hate with which the Jews Brotherliness is represented as something too generally regarded the heathen and publican is valuable to be easily cast away. The idea is not, clear from the parable which follows (vs. 21-35). thou hast saved a brother from sin and death, But he does recognize the fact that exigencies but thou hast personally gained his brotherly in life sometimes arise which call for a complete affection. The original verb (XadEaitrw) always separation from wilful wrong-doers. carries with it the idea of a personal gain. Con- OF DEALING WITH AN OFFENDING BROTHER. pare Matt. 16: 26; 25: 17, 20, 22; Phil. 3: 7. These verses are frequently referred to as con16. But if he will not hear. Observe, taining "the general principles on which church not, if you cannot convince, but, if he will not discipline should be carried on." Is this interhear, i. e., if he refuses to enter into confer- pretation correct? I think not, for the following ence, in the spirit of concession and concilia- reasons: (a.) At the time these directions were tion, so that you cannot thus gain your brother. given no Christian church was organized, and the -Then take with thee one or two. disciples did not anticipate the organization of "If possible," says Wesley, wisely, "men whom one. They believed that Christ was about to set he esteems and loves."-That upon the up a temporal kingdom in which they were to mouth of two or three witnesses every share. They could not, therefore, have underword, i. e. between you and him, in your on- stood this to be a rule of ecclesiastical discipline. deavors for a reconciliation,-may be estab- (b.) The word (ezzxlaoit) here rendered church, lished. Observe the object of this second going. etymologically signifies that which is called out, and 218 MATTHEW. [CH. XVIII 18 Verily I say unto you, Whatsoevera ye shall 19 Again I say unto you, That if two of you shall bind on earth, shall be bound in heaven; and what- agree on earth as touching any thing that they shall soever ye shall loose on earth, shall be loosed in ask, itb shall be done for them of my Father which is in heaven. heaven. a ch. 16: 19; John 20: 23; Acts 15: 23-31; 2 Cor. 2:10....b Mark 11: 24; John 16; 24; 1 John 5: 15. so an assembly, and is so sometimes rendered in tions with one who, after this triple endeavor, reour version (see Acts 19: 32, 39, 41). In the 0. T. fuses to live in friendly relations with him. The (Septuagint or Greek version) it represents the reader will not understand me as denyingthe right Great Congress or Jewish Parliament (see note on of the church to discipline members, nor the Matt. 16: 18). In the N. T. "the word most fre- propriety of pursuing the method here indicated quently occurs in the Christian sense of an in the case of church discipline; but this passage assemblage of Christians generally, 1 Cor. 11:18," has not in my judgment, any direct bearing on (Kitto's Bib. Cyc.); see also, Rom. 16: 5; 1 Cor. ecclesiastical proceedings, and certainly does not 16: 19. Here, certainly, it indicates not an constitute a law for their conduct. But the ecclesiastical organization, still less the rulers or reader ought to be advised that most commenauthorities in such an organization, but an as- tators take a different view, and regard these semblage of the people of God, and is defined by precepts as directions for the administration of verse 20. See note there. (c.) Nowhere else does ecclesiastical discipline. Lightfoot and Alford Christ give any rules for the conduct of eccle- might perhaps be regarded as exceptions, siastical affairs; nothing respecting the number though their views are not very clear. "The or nature of church officers, the mode of their business here is not so much concerning the cenappointment or election; their length of service; sure of the person sinning as concerning the their authority. It must be regarded as remark- vindication of the person reproving."-(Lightfoot.) able if, leaving all other ecclesiastical questions "That the church (Exxiz21aa) cannot mean the to be determined by his followers, he should give church as represented by her rulers, appears by particular rules for the determination of disci- verses 19, 20, where any collection of believers is plinary proceedings in the church. (d.) The gifted with the power of deciding in such cases. context relates wholly to personal relations and Nothing could be further from the spirit of our personal duties; the preceding verses are a Lord's command than proceedings in what were warning against tempting the weak and feeble oddly enough called'ecclesiastical' courts." — into sin; the following verses are an exposition (Alford.) of the duty of personal forgiveness. We should I understand then Christ's directions here to not naturally look in such connection for rules be simply this: If a brother man has wronged of ecclesiastical procedure. (e.) The language you, do not give up his brotherly love at once. throughout is inconsistent with the ecclesiastical First, try by personal conference to secure reconinterpretation. The direction is given, not to the ciliation; if he will not be reconciled, take a church, but to the individual. "If thy brother friend or two to witness that you have done what shall trespass against thee;" the "one or two" you can to be reconciled; if he refuses to listen are to be taken, as witnesses that the individual to them, tell your Christian brethren of the difhas done all in his power to procure a reconcilia- ficulty; and if their intervention is in vain, then tion; and the final result, in the case of one and only then are you justified in having nothing obstinate in refusing reconciliation, is not church to do with him. In our ordinary intercourse action of any kind, but only this, that he is to be with each other, how often we reverse these di"unto thee," i. e. to the person with whom he rections, say of one who has offended us, I owe refuses to be reconciled, as a heathen and a pub- him no grudge, but I want nothing more to do lican. (f.) The heathen and publicans were sub- with him, and after our decision tell the church jected to no penalties of any sort in Judea; and the neighbors our version of the quarrel as religious persecution was utterly foreign to the our justification. " If," says John Wesley, speakspirit of their institutions. The Jews simply had ing of Christ's directions here, "if this be the no intercourse with them. The command, Let way to take, in what land do the Christians live?" him be unto thee as a heathen and a publican, Compare with this passage Matt. 5: 21-26. does not therefore justify civil penalties or disa- 18. Observe that here the power of the keys bilities of any description, nor call for exclusion (what that is I have considered in note on Matt. from the privileges and fellowship of the church, 15:19, which see) is conferred on all the disciples, nor for any public condemnation or general for there is nothing whatever to indicate that the obloquy, nor for any formal act of excommuni- promise is not as universally applicable as the dication, or any ecclesiastical pains or penalties. rections given in the preceding verse, and the It simply justifies the individual Christian in promise in the verses which follow. The term ceasing to maintain friendly and personal rela- heaven here is used as in Matt. 21: 25, and is CH. XVIII.] MATTHEWV. 219 20 For where two or three are gathered together" in 22 Jesus saith unto him, I say not unto thee, Until my name, there am I in the midst of them. seven times; but, Until seventy times seven. 21 Then came Peter to him, and said, Lord, how oft 23 Therefore is the kingdom of heaven likened unto shall my brother sin against me, and I forgived him? a certain king, which would take accounte of his till seven times? servants. c John 20, 19; 1 Cor. 5: 4....d Mark 11: 25; Luke 17: 4; Col. 3: 13....e Rom. 14: 12. used in the same sense as in that passage, and in to my law, and for the furtherance of my glory."Matt. 16: 19, loosed in heaven being nearly equiva- (Wordsworth.) For the meaning of " in my name" lent to loosed by God. The promise may be para- compare John 14:13; 15: 7. Chrysostom's note phrased thus: Whatever, under the guidance of on the connection of the 19th and 20th verses the Spirit of God, you do, shall be ratified by with what precedes is important. "Having deyour Father in heaven. * dared the evils consequent on strife, he now dis19. Again I say unto you that if two plays the blessings of unity. They who are of of you shall agree. Literally, shall sympho- one accord do prevail with the Father as touchnize or sound together. The original Greek verb ing the things they ask, and they have Christ in ((Jurl(pwviu)) is one from which comes our word the midst of them."-There am I in the symphony, and carries with it a concealed meta- midst of them. Compare Matt. 28: 20. Later phor: Shall accord as musical instruments in theology has contrived no better definition of a syniphony.-Coneerning anything that church than this verse affords: The gathering of they shall ask. Language could hardly be Christ's disciples, united in Christ, and with him in stronger. The Greek is, Concerning everything their midst. Observe that neither here, nor anywhatsoever ye shall ask.-It shall be done where else in the Gospels, is there any implication for them by my Father. It is impossible to that his being in the midst of such an assembly, reconcile this promise with any theory of prayer bringing with him the powers conferred here in which denies that prayer is really influential with verse 18, and in Matt. 28: 19, 20, to baptize and God. Compare with it Matt. 21:22; Mark 11: preach, is dependent upon any church order, or24; John 14:13, 14; 15: 7, 16; 16:23, 24, which dained ministry, apostolic successors, special indicate the condition of such prayer as may claim rites, ceremonies, or creeds, or anything of the this promise. Illustrations of the fulfillment of kind. It seems also to me that wherever Christ the promise in this and the succeeding verse are is, there by a reasonable implication is the right afforded by Acts 1:14 with 2: 1-4, and Acts 12: to proclaim him, whether by words, as in preach5, 12. An illustration of a misapprehension of ing, or by rites and symbols, as by baptism and Christ's meaning and of his refusal of a request the Lord's Supper. presented by two of the apostles, who were agreed, is afforded by Mark 10: 35. Comparing Ch. 18: 21-35. PARABLE OF TIE UNMERCIFUL these passages, and I have purposely referred SERVAT.-THE DUTY OF FORGIVENESS; THE NATURE only to the words of Jesus, it is evident that hisOF FORGIVENESS; THE MOTIV OF FORGIVENESS-See Thoughts below. promise is not absolute and unconditional, but that the fundamental condition of the spirit of 21-22. Then came Peter to him. For all true prayer, is implied, viz., trust in and sub- further instruction as to the duty of forgiveness mission to the higher will and wisdom of our inculcated in the preceding verses. He wanted a heavenly Father. And indeed this is hinted at specific rule limiting the obligation of forgiveness. by the language of this verse, Anything that they The Rabbis limited it to three repetitions of an shall ask, since asking always implies a recogni- offence. Peter, with a glimmering idea that the tion of the right to refuse; and still more is this rule should be enlarged, proposed seven as the implied in the verse which follows, which gives limit. Christ's reply "seventy times seven" the reason for the promise. Why shall such (not as James Morison, and some others, seventypower be given to the disciples? Because where seven) refuses to assign any limit. Living in a two or three are gathered in Christ's name he is kingdom of grace, we are to exercise it as we dein their midst to inspire and direct their petitions. pend upon it, without limitation. On the meanCompare Rom. 8: 26. ing of the word forgive (u(?pil],l), see note on 20. For where two or three are gath- Matt. 6:12. ered together in my name. "Not collecting 23. Therefore is the kingdom of heaven themselves promiscuously in their own name, likened. Therefore, i. e. because it is a kingdom or according to their own devices, or for their of forgiveness, founded on the forgiveness of own glory, much less in a spirit of strife and God to us, the unforgiving cannot abide in it. division; but with yearnings of love to me and "As certainly as there is no kingdom of God of union with me; in the manner appointed by without the forgiveness which we receive, so cerme, in the unity of my church, and in obedience tainly there is no kingdom of God without the 220 MATTHEW. [CH. XVIII. 24 And when he had begun to reckon, one was 26 The servant therefore fell down, and worshipped brought unto him, which owed him ten thousand tal- him, saying, Lord, have patience with me, and I will ents: pay thee all. 25 But forasmuch as he had not to pay, his lord com- 27 Then the lord of''that servant was moved with manded him to be sold,f and his wife, and children, and compassion,g and loosed him, and forgave him the debt. all that he had, and payment to be made. 28 But the same servant went out, and found one of f 2 Kings 4: 1; Isa. 50: 1....g Ps. 78:38. forgiveness which we bestow."-(Drdseke.)- last, 1 talent of gold was laid upon it by the king Unto acertain king. Literally, aman, aking. of Egypt (2 Chron. 36: 3). Harpalus, satrap of BaAnd because any comparison of the divine king- bylonia and Syria, carried off with him 5000 taldom with the human kingdom is and must be ents when he fled to Athens from the wrath of imperfect, this parable must not be pressed in Alexander. With 10,000 talents Darius sought details, as has been done by some commentators. to buy off Alexander from prosecuting his cam-Which would take account of his ser- paign in Asia. The same sum was imposed as a vants. The Greek (Joivoc) signifies primarily fine by the Romans on Antiochus the Great after slaves, but not so here, for the debtor was to be his defeat. Alexander the Great, at Susa, paid sold into slavery to pay the debt. In an Oriental the debts of the whole Macedonian army with despotism the subordinates of a king are in fact, 20,000 talents. The amount here represents the though not in form, his slaves, their property and magnitude of the debt which the sinner owes to life being subject to his will. By the servant men- God, and the hopelessness of ever paying it. tioned in the next verse Christ depicts, I judge, For interpretation of the metaphor of debt, here the chief of some province, who has defaulted in and elsewhere in N. T. employed, see Matt. 6: his accounts. The account-taking does not an- 12, and note. swer to the last judgment, for after that there is 25. Had not to pay. Equivalent to, had no opportunity for the condemned to exercise or nothing with which to pay. Compare Luke 7: 42. abstain from mercy to his fellows. Arnot gives The implication is plain; man has nothing with the true interpretation well: So the King Eter- which to make good his accounts with God.nal in various ways, and at various periods, takes His Lord conmmanded him to be sold. account of men, especially of those who know Apparently the debtor could be sold for debt his word, and belong externally to his church," as under Jewish law (Lev. 25: 39) and perhaps his by " a commercial crisis, a personal affliction, a family with him (verse 41; compare 2 Kings 4: 1; Neh. 5: 7, revival," or, let me add, those heart-searchings 8; Isaiah 50:1; Amos 2:6; 8:6). Under the denunthat come without explicable cause on almost all ciations of the practice by the later prophets this men at some period in their life. selling of debtors disappeared from Judea. The 24. One was brought to him. He did imagery of the parable is probably taken from not come willingly.-Which owed him ten Oriental despotisms, where the rights of the indithousand talents. The talent was a weight, vidual are utterly ignored. It cannot be spiritnot a coin; the value it represented would there- ually applied. We sell ourselves to sin, but are fore necessarily depend upon the purity of the ransomed from the voluntary servitude by God coinage. The Hebrew (silver) talent is variously (Rom. 6:16-18). estimated from $1500 to $2250, the gold talent as 26. Worshipped him. Did him reverence. high as $55,000. Ten thousand is used in the See Matt.2:2, and 8:2 and notes. Observe, howN. T. as a general expression for a great number ever, that it is not said that the other servant (1 Cor. 4:15; 14:19). The original might be rendered worshipped his fellow-servant.-Lord, have here innumerable. The Sinaitic MSS. has simply patience with me and I will pay thee "many" (woIv;). Trench affords illustrations of all. A promise impossible of fulfilment. Luther the amount indicated, by comparing it with other explains this as the voice of mistaken self-rightsums mentioned in the Scripture and in secular eousness. Trench regards it simply as " charachistory. 10,000 talents is the amount which Ha- teristic of the extreme fear and anguish of the man estimated would be derived from the de- moment." Observe, there is no confession of struction of the whole Jewish people (Esther 3:9). wrong, no appeal for help. The experience In the construction of the tabernacle 29 talents typified is not that of penitence, but only of fear. of gold were used (Exod. 38 24); David prepared It is interpreted by the histories of Pharaoh for the temple 3000 talents of gold, and the (Exod. 9:27, 28; 10:16, 17, etc.), Saul (1 Sam. 15: 24, 25, 30), princes 5000 (i Chron. 29:4-7); the queen of Sheba Ahab (1 Kings 21: 27), Belshazzar (Dan. 5: 9), and Felix presented to Solomon 120 talents (i Kings 10: 10); (Acts 24: 25). the king of Assyria laid upon Hezekiah 30 talents 27. Observe, how much greater the gift than of gold (2 Kings 18:14); and in the extreme impover- the request. Compare Ephes. 3:20. The fact that ishment to which the land was brought at the the king grants a remission of the debt, yet sub CH. XVIII.] MATTHEW. 221 his fellowservants which owed him an hundred pence; 32 Then his lord, after that he had called him, said and he laid hands on him, and took him by the throat, unto him, O thou wicked servant, I forgave thee all saying, Pay me that thou owest. that debt, because thou desiredst me: 29 And his fellowservant fell down at his feet, and 33 Shouldest not thou also have had compassion on besought him, saying, Have"' patience with me, and I thy fellowservant, even as I had pity on thee? will pay thee all. 34 And his lord was wroth, and delivered him to the 30 And he would not; but went and cast him into tormentors, till he should pay all that was due unto prison, till he should pay the debt. him. 3I So when his fellowservants saw what was done, 35 Soi likewise shall my heavenly Father do also they were very sorry, and came and told unto their unto you, if ye from your hearts forgive not every one lord all that was done. his brother their trespasses. h verse 26....i Luke 19: 22....j ch. 6: 12; Prov. 21: 13; Jas. 2: 13. sequently enforces its payment (verse 34), has occa- offender until he makes atonement and reparasioned the commentators some perplexity. But tion. What is this but demanding that he pay this accords with Oriental despotism, which the debt? would recognize in such a remission nothing that 31. Were very sorry. But the lord was could not be revoked at will; and it accords with wroth (verse 34). In us sin should awaken, predomthe divine pardon, which is offered to all the inantly, sorrow, which in God awakens indignaworld, but is effectual only to such as accept it. tion.-And came and told their lord all. And he who refuses to bestow grace refuses by The first resort of the Christian against oppression that act to enter the kingdom of grace. The very is prayer (Exod. 3: 7; James 5: 4). object of this parable is to show that every man 32, 33. The lord now calls him "wicked must choose between mercy and justice. servant," and is "wroth" with him; but not 28. Went out. "He is said to go out, before. Observe the ground on which Christ because in the actual presence of his lord he bases our duty of forgiveness: I forgave thee all could scarcely have ventured on the outrage that debt. "The sinwith which he (the servant) which follows."-( Trench.) Arnot gives the spir- is charged is, not that needing mercy he refused itual interpretation well. "The moment of close to show it, but that having received mercy he dealing between God and the soul has passed. remains unmerciful still." —(Trench.) The man goes out from that solemn and searching 34. The picture is interpreted by the usages of communion. He has notbeen converted; hehas the East, where torture is used, even at the only been frightened."-A hundred pence, present day, to compel debtors to confess to i. e. denarii, a small silver coin equal to about 18 acquisitions which they are suspected of hiding. cents. The debt, therefore, was equal to $18. In both Greece and Rome torture was used as a The contrast intended between our sins against punishment and as a means of compelling conGod and our neighbors' sins against us is clear. fession, but apparently not in prosecutions for "Though thou continually pardon thy neighbor debt.-Till he should pay all. This cerabsolutely, for all his sins, as a drop of water to tainly does not imply, it rather negatives, the an endless sea, so much, or rather much more, idea of a future restoration. "When the Phodoth thy love to man come short in comparison ceans, abandoning their city, swore that they with the boundless goodness of God, of which would not return till the mass of iron which they thou. standest in need."-(Chrysostom. )-Laid plunged into the sea, returned once more upon hands on him and took him by the the surface, this was the most emphatic form throat, saying, Pay me if thou owest they could devise of declaring that they would anything. This (Et rt not o rL) is the proper never return; such an emphatic declaration is reading. It does not intimate a doubt whether the present." —(Trench.) Similarly Alford: "The anything be due, but is the strong expression condition would amount, in the case of the sum of one who exacts to the utmost every debt. in the parable, to perpetual imprisonment;" and The picture is realized daily in the hardness of Chrysostom: "That is forever; for he will never professing Christians to the unfortunate as well repay.' as the guilty. "Those who get most mercy give 35. Their tresasses, is omitted from the the least; and cruelty is hatched under the best manuscripts. On the verse, see note on wings of tenderness."-(Drdseke.) Matt. 6: 12. 29, 30. "The one besought for 10,000 THOUGHTS ON THE PARABLE. I. The parallel. talents, the other for 100 pence; the one his The Eternal King constantly calls us to account fellow-servant, the other his lord; the one re- (Luke 16: 2), in providences and heart-searchings, ceived entire forgiveness, the other asked for which compel us to confess our inability to meet delay, and not so much as this did he give his just demands (Job 25: 4; Psalm 130: 3; 143:2; Rom. him."-(Chrysostom.) This creditor's sin we 3:23). On our cry for forbearance he proclaims repeat when we hold resentment against an the Gospel of full and free forgiveness (Rom. 7: 24, 222 MATTHEW. [CI. XIX. CHAPTER XIX. ana saying unto him, Is it lawful for a man to put away his wife for every cause? A ND it came to pass, that when Jesus had finished 4 And he answered and said unto them, Have ye not. these saving, he departedk from Galilee, and came read, that he1 which made them at the beginning, made into the coasts of Judea beyond Jordan: them male and female, 2 And great multitudes followed him; and he healed 5 And said, Form this cause shall a man leave father them there. and mother, and shall cleave to his wile; and they 3 The Pharisees also came unto him, tempting him, twain shall be one flesh? k Mark 10: 1; John 10: 40....1 Gen. 1: 27; 5:2; Mal. 2: 15....m Gen. 2: 24; Eph. 5: 31. 25; 1 John 1: 8, 9); SO soon as we go out from the 1, and 10:40-42. Of this ministry, Luke gives consciousness of the divine examination we forget the only full account, in chaps. 14-18; but the inthat we depend on mercy, and become inexorable cidents and instructions here, and in the next and exacting to our fellow-men. Thus we prove chapter to verse 16, probably belong to the ourselves no citizens of the kingdom of grace, Perean ministry. See Harmony in Introduction. and call down upon ourselves the same justice If this opinion be correct, a number of months we have meted out to others. II. The lessons. elapsed between the close of the last chapter The parable teaches directly: (1) the duty of and the beginning of this. consideration and forbearance toward honest but L A AGE A Ch. 19:3-12. CHRISrT'S LAWS OF MAIA~AGE AND unfortunate debtors, one generally overlooked;DIVOlCE-THE ORIGIN OF MARRIAGE-DIVINE; THE (2) the duty of forgiveness, which must be con- NATURE OF MARRIAGE-ONE LIFE IN THE FLESH; THE tinuous and long-suffering (verse 22), full and free, DURATION OF MARRIAGE-THE LIFETIME; FOR WHOM like the Lord's (verse 27; compare Ephes. 4: 32, and Matt. 6: 12 MARRIAGE IS INTENDED-THE WHOLE HUMAN RACE; and note), and from the heart (verse 35); but is con- THE THREE EXCEPTIONS TO THE GENERAL LAW OF MARsistent with rebuking and convincing of sin (verse RIAG-(1) THOSE CONGENITALLY INCAPACITATED; (2) 15), even as the Lord rebukes and convinces us; THOSE AFFLICTED WITH INCAPACITY; (3) THOSE PRACTISING VOLUNTARY CONTINENCE FOR RELIGIOUS REAfor verses 15-17 and this parable interpret each N C E other, and are to be taken together; and (3) the incentive to forgiveness, viz., the fact that God 3 Tempting him. Our Lord was in the has forgiven us (verse 33). Indirectly, it teaches dominion of Herod Antipas, who had slain John the accountability of every soul to God (verse 23; the Baptist for publicly condemning the tetrarch's compare John 3:18); the hopelessness of accounting illegal divorce and illicit marriage. See notes to him and our dependence on his forgiving love;on Matt. 14: 1-12. Perhaps they hoped to the fulness and freeness of his forgiveness (versesecure Christ's arrest by Herod. It was possibly 27); the smallness of all transgressions against usin this connection that, under pretense of friendcompared with ours against God (verse 24 with verse 28) ship, they warned him to flee from Herod (Luke the feeling which all uncharitableness should 13;3).-For every cause. In Greece, thehusawaken in our hearts-sorrow; the first step we band might dismiss his wife without ceremony; should take to redress it-prayer (verse 31); and in Rome, either party could dissolve the marriage consequently patience and self-restraint toward tie at pleasure. No judicial decree, and no interthe wrong-doer; and the finality of the last judg-ference of any public authority, was required ment, and the hopelessness of a future restoration (Smith's Dictionary of Antiquity, art. Divortium). for those who, by their conduct in this life, have Cicero dismissed Terentia after thirty years of cast away God's mercy (verse 34). More than this married life. Cato the younger divorced his wife it appears to me cannot be fairly deduced from that he might give her to a friend. The laws of the parable. Its great lesson is well summed up Moses (Deut. 24: 1-4) provided that the husband by Chrysostom: " Two things doth Christ require might divorce his wife, because he hath found here; both to condemn ourselves for our sins some uncleanness in her," by giving a bill of diand to forgive others; and the former for the vorce setting forth the reason. This must be in sake of the latter." writing and given in the presence of witnesses (see note on Matt. 1: 19). Grave discussions had taken Ch. 19: 1, 2. MIssION IN PEREA. The place among the Rabbis as to the proper interharmony of the three Gospels, at this point, be- pretation of this statute. The school of Shamcomes peculiarly difficult. The most probable mai denied the right of divorce except for adulopinion appears to be this: Christ left Galilee tery; the school of Hillel asserted the utmost and went up to Jerusalem, where he prosecuted latitude of divorce. The latter appears to have the ministry described in John, chaps. 7-10; from been the prevalent view. " He that desires to be the mob at Jerusalem he escaped to Perea, that divorced from his wife for any cause whatsoever," part of the Holy Land east of the Jordan, whose says Josephus, "and many such cases arise ministry is described in general terms by these among men, let him in writing give assurance that two verses, and by the parallel ones in Mark 10: he will never use her as his wife any more, for Id. XIX.] MATTHEW. 223 6 Wherefore they are no more twain, but one flesh. 9 And I say unto you, WhosoeverP shall put away VWratn therefore God hath joined together, let not man his wife, except it be for fornication, and shall marry put asunder. another, committeth adultery: and whoso marrieth her 7 They say unto him, Whyo did Moses then com- which is put away doth commit adultery. mand to give a writing of divorcement, and to put her Io His disciples say unto him, If the case of a man away? be so with his wife, it is not good to marry.q 8 He saith unto them, Moses, because of the hard- Is But he said unto them, All men cannot receive ness of your hearts, suffered you to put away your this saying, save they to whom it is given. wives: but from the beginning it was not so. I2 For there are some eunuchs, which were so born n 1 Cor. 7: 10....o Deut. 24: 1; Isa. 50: 1....p ch. 5: 32; Luke 16: 18....q Prov. 19: 13; 21: 9, 19. by these means she will be at liberty to marry a harlot (1 Cor. 6:16). Hence it is not dissoluble by.another husband."-(Ant. IV: 8, ~ 23.) a mere cessation of mutual sympathy, any more 4-6. Mark says he first asked them, What did than the blood relations of brother and sister, or Moses command you? they replied by a refer- father and child, can be so dissolved. The one ence to Deut. 24: 1-4; he then quoted the ac- relation is as permanent as the other, though one count of the creation and the contemporaneous is formed voluntarily, the other involuntarily.-.institution of marriage. The two versions are What therefore God has joined together not inconsistent. Thus we may suppose that let not man put asunder. This is not, as Christ referred them to Moses' law, meaning the often quoted, equivalent to Those whom, by his original law given in Genesis; they replied by re- blessing on the marriage, God has joined toferring to the later statute in Deuteronomy; he gether, but, as the context shows, Since God, in then explained his original question, What did the very act of creation, showed the divine purMoses command you? by referring them distinct- pse to be the joining in one earthly life of male ly to Genesis; whereupon, as represented here and female, let not man, by his act, break or (verse 7), they asked his explanation of Deut. 24: loosen the bond. 1-4. For the interpretation of Christ's argument, 7-8. See note on verse 3 above. The reference see note below. Observe, however, here, how is to Dent. 24:1-4. For other 0. T. laws bearhe who came to fulfill the law (Matt. 5: 1), in this ing on this subject see Dent. 22: 21-23; Numb. case goes back of the permission of the civil law, ch. 5; compare note on Matt. 1: 19. Observe the enacted because of the hardness of the people's difference between the Pharisees' language and hearts, to the original and divine intent of mar- Christ's. They ask, Why then did Moses comriage, as interpreted in the very act of creation. mand? He replies, [Moses suffered. The original Made them male and female, i. e., in the Greekverb (EtlzieTn),renderedsuffered,isliterally very act of creation, God embodied the idea of "throw upon," i. e. he throws upon you the remarriage. Observe how the unity of the two is sponsibility of breaking the divine bond, because implied in the language of Genesis. "In the image the hardness of your hearts rendered it impossiof God created he him; male and female created ble to enforce it by civil legislation. This verse is he them" (Gen. 1: 27). And again, " Male and a key to much of the Mosaic legislation, which female created he them; and blessed them, and did not reflect the divine will concerning human called their name Adam (Gen. 5: 2).-And said character and condition, but only so much of the (Gen. 2: 24). This was said not by Adam, as Alford, divine will as could be enforced by civil governbut by the inspired historian, and is his divinely ment. Some commentators regard the phrase, inspired conclusion from the whole account of hardness of your hearts, equivalent to harshness in creation.-Shall be one flesh. That is, as the marriage relations. The more general sense Stier, " one within the limits of their united life of sinfulness appears preferable. The Greek in the flesh, for this world; beyond this limit the compound word ((x2iqooYaeuia) occurs only here marriage is broken by the death of the flesh." and in Mark 10: 5, and 16: 14. The Greek and Roman idea of marriage, was a 9. These words were uttered by Christ to his union of feeling and affection; hence it was dis- disciples alone in the house (Mark 10:10-12). They soluble at the will of the parties,when that union are so explicit that it appears amazing that any was severed by incompatibility or contention. who accept Christ's authority should have atAnd this philosophy underlies the modern free tempted to explain them away. Fornication divorce idea, miscalled free-love. According to (nroorEe) is properly not merely adultery, but Scripture, however, marriage consists not in the harlotry. So Milton; and his labored attempt to unity of the spirit and soul, but in the fact that prove that any ineradicable incompatibility is a the wedded pair become one flesh, i. e. one in their just cause of divorce renders his testimony all earthly relations and life. Hence marriage ceases the more important: "In the Greek and Latin at death (Matt. 22: 30), though the spiritual union sense, by fornication is meant the common prosdoes not; hence, too, the earthly relation may be titution of the body for sale." The word forniformed where there is no union of soul, as with cation (Latinfornication) is derived fromfornix, a 224 MATTHEW [CH. XIX. from their mother's womb: and there are some eu- the kingdom of heaven's sake.' He that is able to renuchs, which were made eunuchs of men: and there ceive it, let him receive it. be eunuchs, which have made themselves eunuchs for 13 Then were there brought unto him little children,. r 1 Cor. 7: 32. harlot, primarily a cell or vault, such being the 11. Not all can receive this saying, i. e., customary abodes of the harlots of Rome. That your saying, It is not good to marry.-Save the Greek word (roovsigq) signifies properly har- to whom it has been given. The tense inlotry is equally evident from its derivative (rtdov1) dicates not a gift to be bestowed, but that has a harlot, and that it is not merely synonymous been bestowed; and the reference is not to spirwith adultery (,ILtaELau) is clear from its use in itual grace of self-restraint, to be given to the conjunction with that word in the N. T. (e.g. saint in answer to prayer, but to a native constiMatt. 15:19; Mark 7: 21). I would not press this dif- tutional character belonging to the few, who ference here except to point out that Christ in therefore are not impelled to marriage. giving the law, which is not for the state but for 12. The Lord distinguishes three classes who the individual disciple, does not in words even would receive this saying, and would abstain recognize adultery, except in its grossest forms, from marriage: (1) those incapacitated from as a ground adequate for dissolving the marriage birth for the marriage relation; (2) those incatie. Milton refers to the metaphorical use of pacitated by subsequent action of men; this fornication in the Scripture to designate unfaith- incapacity being in the East inflicted, sometimes fulness toward God (Numbers 15:39; Psalm 73: 26, 27; Jer. as a punishment, sometimes on servants, who. 3:6-13), as an evidence that wilful disobedience were in consequence admitted to the harem, or distrust or " intractable carriage of the wife to from which all other men were excluded; (3) the husband" is a Scriptural cause of separation. those who, in order to better perform special Rather it stamps on all alienation from God, and work in the kingdom of G d, voluntarily practise joining to idols or the world, God's severest con- absolute continence. For it is impossible to demnation. But Milton's tracts on this subject believe that Christ means that a literal self-mutiare marvels of theological special pleading. I lation can ever be a religious act; though Origen should rather draw from Jer. 3: 14 a lesson of is said to have so understood the passage, and in the duty of husband or wife, to endeavor at first his youth to have " committed the unnatural to reclaim even an unfaithful spouse, before deed which forever disqualified him for marseeking divorce. To suppose that lustful imagi- riage." (Schaff in Lange on Matt. 19: 12.) The nations, which are defined by Christ in Matt. 5: passage certainly does imply that celibacy -aay be in 28 as adultery in the heart, is included in the for- certain exigencies and certain individuals a virtue, nication here indicated as a ground of divorce, is practised for good reason for the sake of better to take away from this passage all significance. serving in the kingdom of God; it as certainly How can we judge of the imaginations of anoth- does not imply any general duty of celibacy in any er's heart? class, or that the celibate's spiritual condition is, And whoso marrieth the divorced doth by reason of his celibacy, higher than that of commit adultery. There is some doubt others. On the contrary, it implies that marriage whether these words have not been added. is the rule and celibacy is the exception. The Tischendorf omits them; Alford retains them. priests of the 0. T. married; Peter certainly, The same principle is however enunciated in other of the apostles probably, were married; Matt. 5: 32 and Luke 16:18, where the reading marriage is employed in both 0. T. and N. T. as is undoubted. Does this forbid the marriage of the type of God's union with his people; and the innocent party after separation on account of forbidding to marry is declared to be characterfornication? The Roman Catholic church for- istic of the apostacy of later times. The student bids such marriage; the Protestant and Greek may consult to advantage the following passages churches allow it. Christ appears to me to as bearing on this subject: Lev. 21:14; Matt. condemn only (1) marriage to any one who has 8:14; Acts 21:8, 9; 1 Cor. 7:1, 2; 9:5; 1 Tim. been divorced for any other reason than fornica-3: 2; 4: 3; Heb. 13: 4. tion; or (2) divorced for his orher own infidelity. OF CHRIST'S LAW OF DIVORCE. In considering The principle, and indeed the language, applies the significance of this passage it must be reequally to either sex. membered that Christ, neither here nor any10. If marriage is truly for better for worse, where else, propounds laws for the state, but, in if from it there is no release, then the disciples contrast with the laws of Moses, principles for think one had better not take the hazard of it. the individual disciple (see notes on Matt. 5:17, 37, 42). They express in words what some express by Only by implication can any rules for incorporatheir lives. tion in civil legislation be deduced from this CH. XIX.] MATTHEW. ~5 that he should put his hands on them, and pray: and 15 And he laid his hands on them, and departed the disciples rebuked them. thence. 14 But Jesus said, Suffers little children, and forbid 16 And behold, one came, and said unto him, Good them not, to come unto me; for of sucht isthe kingdom Master, what goodu thing shall I do, that I may have of heaven. eternal life? s Mark 10: 14; Luke 18: 16, etc....t ch. 18: 3....u Mark 10: 17; Luke 10: 25; 18: 18. passage. Bearing this in mind the course of There is not the least reason to suppose that they Christ's argument may be thus summed up: were brought to be healed. Lange says that it God instituted marriage in the act and by the was customary for children to be brought to the very fact of creation, in that he made man male presidents of the synagogues for blessing. To and female, and ordained them to live together the disciples this seemed a superstitious fancy, as one flesh, i. e. in one confluent earthly life. and an intrusion on the more serious labors of This ideal was never realized; and Moses, adapt- our Lord. ing his civil laws to the actual condition of the 14. But Jesus said. Mark adds that he Jews, did not attempt by civil penalties to pro- was much displeased.-Let the little children hibit the dissolution of the marriage tie, but alone, and hinder them not from cornthrew on them the responsibility of dissolving it, ing to me. The language of rebuke in the subject to certain conditions, enacted for the original is stronger than in our version. The better protection of the wife. This civil law does above rendering may help to give to the English not modify the obligation of the original divine reader its tone. For the meaning of the word here institution, which forbids any child of God from rendered suffer (ac(ptilwu), the student may advansundering the marriage tie except for the one tageously compare Mark 14: 6; 15: 36; John crime of adultery. For most marriage is desira- 12: 7, where the verb is the same.-For of such ble; the only exceptions being those who are by is the kingdom of heaven. Not merely of nature or by subsequent maltreatment incapaci- those who possess a child-like disposition, though tated, or who practise celibacy for special reli- this is included, and is expressly stated in gious reasons. Modern legislation may perhaps, Mark and Luke, "Whosoever shall not receive "'because of the hardness of men's hearts," permit the kingdom of God as a little child shall not a legal separation for other causes than adultery; enter therein;" but of such little children, both for it is the primary function of the State not to because out of them grow up the citizens of that make men conform to the divine ideal, but to kingdom, and because they are themselves, in restrain them in so far as is necessary for mutual their childhood, members of it. -Kingdom of protection; but the true Christian can never per- God is certainly not here equivalent to church, mit it for himself. His duty is always patience, as Mr. Barnes asserts, if by that he means the gentleness, forbearance. ecclesiastical organization. Does Christ mean, by his next sentence, as reported in Mark 10:15, Ch. 19:13-15. CHRIST BLESSES LITTLE CHILDREN. that the adult must receive the church as a -CHRIST'S LOVE FOR CHILDREN.-THE CHILDREN'S little child in order to be received into t? LOVE FOR CHRIST (Mark 10: 16).-THE RIGHT OF BRING- Christ's meaning is interpreted by his language ING CHILDREN TO CHRIST.-THE SIN OF HINDERING in Matt. 12: 30 (see note there). There are two THEIR COMING, BY WORD OR EXAMPLE.-THE CONDITIONkingdoms, one of darkness the other of light, one OF ENTERING THE KINGDOM oF HEAVEN: A CHILD-LIK:E,OF ENTERING THE KINGDOM OF HEAVEN: A CHILD-LIKE of good the other of evil, one of Satan the other sPIRIT (Mark 10: 15). of God, in which every person is of necessity; for Mark 10:13-16, and Luke 18:15-17 give some there is no third kingdom. The children belong additional particulars. Compare with this inci- in the Lord's kingdom, until they voluntarily dedent Matt. 18:14 and notes there. It is a sug- part from it, to enter, by deliberate sin, the gestive if not a significant fact that this blessing kingdom of Satan. of little children follows immediately after the 15. Laid hands on them. This was a above discussion concerning marriage. common mode of benediction among the Jews. 13. Little children. Luke says infants. Gen. 48:14; Numb. 27:18; Deut. 34: 9; Acts The English reader will get the true significance 8 17; 19: 6. by comparing the following passages, where the NOTE ON CHRIST'S BLESSING OF THE CHILsame Greek word (figepoc) is used, as that ren- DREN. This passage is fragrant with the love of dered infants in Luke: Luke 2: 12, 16; Acts 7: Christ for little children, see Mark 10: 14, "he 19; 2 Tim. 3: 15; 1 Pet. 2: 2. It is evident from was much displeased;" and their love for him, a comparison of these passages that children too see Mark 10: 16, "he took them up in his young to receive instruction, or to understand arms;" for little children do not willingly go to what was being done for them, were included every stranger. It teaches (1) his sympathy for among the "little children" brought to Jesus. and with children; (2) our right to bring children 226 MATTHEW. [CI. XIX. 17 And he said unto him, Why callest thou me good? i8 He saith unto him, Which? Jesus said, Thou,.there is none good but one, that is, God: but if thou shaltv do no murder, Thou shalt not commit adultery, wilt enter into life, keep the commandments. Thou shalt not steal Thou shalt not bear false witness; v Exod. 20: 13; Deut. 5: 17, etc. to him for blessing, and this before they can un- had taken deep hold on him. He asks not for derstand anything concerning him or his truth; the kingdom of heaven, which might mean an <3) that they are members of Christ's kingdom, earthly kingdom, but for eternal life, which cerare so regarded by him, and are to be so regarded tainly includes the idea of immortality beyond by us, and this irrespective of anyparental faith, for the grave. there is no declaration here of parental faith, nor 17. Why callest thou me good; none is it even stated that these children were brought good but one, God. The Sinaitic and Vatican by their parents, much less that they were re- with some other manuscripts have here, Why askest ceived for their parents' sake; (4) that such as thou me concerning the good; one is the good. This -die before they have wandered out of God's reading is adopted by Alford, De Wette, Meyer, kingdom into the kingdom of Satan are certainly Olshausen, Lange, Schaff, indeed by most schol-.saved, since they are "of the kingdom of ars, and is sustained by Griesbach, Tischendorf, heaven;" (5) as Alford, that "not only may the Lachmann, and Tregelles. In the face of such little infants be brought to him, but in order for unanimity I hesitate to express a doubt. But I us who are mature to come to him, we must am not convinced that the reading of the Reeast away all (?) that wherein our maturity has ceived Text is erroneous. For (1) Mark and caused us to differ from them and become like Luke have the question as we have it in our them" (compare, however, Matt. 18:1-4 and notes there); and English version, and there is no variation of (6) it condemns all conduct on the part of the reading in their accounts. We must then either church, the teacher, or the parent, which tends suppose that Matthew has misreported the incito repress, chill, or check the enthusiasm of dent, or that Christ asked the double question, childhood for Christ and darken its simple faith "Why askest thou me concerning the good? in him. But it certainly does not teach (1) that One is the Good. Why callest thou me good? children are by nature, and without a spiritual None is good but one, God." And in spite of change, true children of God, in the face of such some attempt (see Schaff in Lange) to make this explicit declarations as John 3: 5, 6; nor (2), appear reasonable, I think it will strike the orexcept by a very doubtful implication, that they dinary reader as forced and artificial. (2.) The should be members of the visible earthly church; question, as reported in the modified reading, nor (3) that they are proper subjects of baptism. forms no answer to the young man's question. The last is argued for by Alford. But surely the This will clearly appear, if we put question and question whether the rite of baptism is properly answer plainly, as proposed by the modified reademployed for the consecration of children, or ing:-Young man: "What good thing shall Ido?" *only as a symbol of self-consecration, is not in Christ: "Why askest thou me concerning what the remotest degree touched on here. good thou shalt do? There is only one good Being." If this means anything it is, in such a Ch. 19:1G-22. THE RICH YOUNG RULER.-THE GREAT connection, an intimation that the effort to be QUESTION: WHAT SHALL I DO TO INHERIT ETERNAL good is useless, since God alone is the Good One. LIFE?-THE UNIVERSAL CONSCIOUSNESS WHICH EN- Dr Brown has shown and I refer the curious FORCES IT: THE CONSCIOUSNESS OF SPIRITUAL LACK.- - FORCES T THE CONSCIOUSNESS OF SPIRITUN L LOCK.-W student to his pages, that there is at least a reLuke 14D 33).-See Lessons below. Espectable authority for the Received Text; and on the whole, considering that this is the indubiThis incident is recounted also in Mark 10: table reading in Mark and Luke, it appears to me 17-22 and Luke 18:18-23. The three accounts to be the most probable one. In brief, I incline,should be carefully compared by the student. to the opinion that this is one of the very few The time and place are uncertain; probably in cases in which internal evidence, which is here Perea, on Christ's last journey to Jerusalem. very strong, should be allowed to counterbalance The instructions which follow, in Matt. 20:16, external evidence, which is here somewhat conare called forth by this incident, and should be flicting. studied in connection with it. Admitting the reading of the Received Text, 16. And behold one. A young man (verse how are we to interpret it? Isit true, as claimed so) and a ruler (Luke), i. e. probably of a syna- by some commentators, that Jesus here "disgogue. See for description of office, Matt. 4: 24.- claims his own title to such a character as many That I may have eternal life. The form of of his disciples have attributed to him, that of his question indicates that he had been an auditor uncreated perfection? "-(Livermore.) This, it of Jesus Christ, and that the Master's teachings appears to me, wholly misses the spirit of Christ CH. XIX.] MATTHEW. 227 g9 Honor thy father and thy mother; and, Thou and sell that thou hast, and give to the poor, and thou shalt love thy neighbor as thyself. shalt have treasure in heaven: and come and follows 20 The young man saith unto him, All these things me. have I kept from my youth up: what lack I vet? 22 But when the young man heard that saying, he 21 Jesus said unto him, If thou wilt be perfect, gox went away sorrowful: for he had great possessions. w Lev. 19: 18....x Luke 12: 33; 16 * 9; Acts 2: 45; 4: 34,35; 1 Tim. 6: 18, 19....y John 12: 26....z 1 Tim. 6: 9, 10. throughout this iliterview. He does not rebuke experience in Phil. 3: 4-6.-From my youth the young man for employing what was nothing up. These words are omitted by the best manumore than the language of respect by any pupil scripts, and by Alford and Tischendorf.-What to a teacher. The term Master was of itself no lack I yet? For parallel to this experience proof of allegiance. The Pharisees used it. and interpretation of it see Luke 15: 14; for (f B 1 of the disciples concerning the day, as some manuscripts have it, or the hour, as others have it, of Christ's coming, is the basis of the exhortation to watchfulness; (2) that the exhortation is given not only to the twelve, but to all Christ's /~ ~ ~disciples to the end of time (Mark 13: 37); and (3) _ u ithat the connection clearly implies that the previous verses refer to Christ's second coming, not to the destruction of Jerusalem. Watch therefore; AN EASTERN MILL. wherefore? Not because destruction did come use in the East. These consist of two circular unexpectedly on Jerusalem, but because it will stones, about eighteen inches or two feet in come unexpectedly on the world. diameter. The. upper stone has a hole in it, 43, 44. But ye know this. The verb through which the grain passes. The mill is may be rendered either in the imperative or the worked by women, the lowest servants, or cap- indicative mood. The idea is the same in either tives (Exod. 11: 5; Judg. 16: 21), who are usually seated case: Ye do not know the day of Christ's cornon the bare ground (Is. 47: 1, 2), facing each other. ing; but ye know the duty and the necessity of Both hold the handle, and pull to or push from, constant watchfulness.-If the master of the as men do with the cross-cut saw. house. Not any particular person; this verse The preceding verses set forth the certainty is a parable in brief.-In what watch. The (verse 35), the unexpectedness (verse 36), and the Jewish night was anciently divided into three suddenness (verses 37-39) of the coming judgment; watches, the first or " beginning of the watches" these set forth its closeness in separating those (Lam. 2:19) lasting from sunset to 10 P. M., the commingled on earth. " It will be a surprising middle watch (Judges 7: 19) lasting from 10 P. M. to and a separating day."-(Matthew Henry.) Corn- 2 A. M., and the morning watch (Exod. 14: 24; 1 Sam. pare chapter 25: 31-33. Alford says of these 11: 1i) lasting from 2 A. M. till sunrise. But unverses, "Nor do they refer to the great judg- der the Romans the watches were increased in ment of 25: 31, for then (verse 32) all shall be sum- number to four (Matt. 14: 25; Mark 13: 35 and note).moned:-but they refer to the millennial dispen- The thief would come. Elsewhere in the sation and the gathering of the elect to the Lord N. T. Christ's coming is compared to that of a then." Whether there is or is not to be such a thief ( Thess. 5: l-10; Rev. 3:3; 16:15), because (1) it millennial dispensation prior to the final judg- is sudden, (2) to those whose treasure is all ment I do not here discuss. It seems to me, earthly, it is destructive. To such his coming, however, that there is nothing here to indicate a whether in death or in judgment, leaves nothing double coming of Christ. In both passages a (Luke 12: 2o).-And would not have suffered separation is described, though in different lan- his house to be broken up. Literally dug guage and with different metaphors. through. The houses of the East were often 42. Watch therefore. Not for the day of built of sun-burnt brick, clay, earth, or even judgment, for no watching will give the disciples loose stones, through which it was easy to make a knowledge of its approach; but, in constant an opening.-Be ye also ready. In Matt. 6: expectancy of its coming (2 Pet. 3:12), be watchful 19, 20, Christ tells us how to be ready. over yourselves, that ye may be always ready. 45-47. In Luke 12: 42-46 a similar parable is CH. XXIV.] MATTHEW. 267 48 But and if that evil servant shall say in his heart, when he looketh not for him, and in an hour that he My lord delayeth his coming; is not aware of, 49 And shall begin to smite his fellow-servants, and 5i And shall cut him asunder, and appoint him his to eat and drink with the drunken: portion with the hypocrites: there t shall be weeping 50 The lord of that servant shall come in a days and gnashing of teeth. s 1 Thess. 5: 3; Rev. 3: 3.... t chap. 25: 30. given in answer to Peter's question, Speakest gnashing of teeth. See note on chap. 8:12. thou this parable unto us, or even unto all? In this verse is one of the incidental evidences Here it answers the same unuttered question. that the metaphors of Scripture cannot be literWhoever is the faithful and wise servant shall ally interpreted. Cutting asunder indicates dereceive the reward; whoever is the evil servant struction; weeping and gnashing of teeth, a living shall receive punishment. Compare with this in suffering. Neither can be regarded as indiparable Mark 13: 34-37.-Who then is a cating here anything more than a terrible and faithful and wise servant? Faithful to his final punishment. lord and so in his daily duty; wise, i. e. prudent, Observe the contrast between the good and foreseeing, looking for the coming of his lord. the evil servant. The good servant is faithful, Compare Prov. 22:3; 27:12.-Whom his lord to his lord and in his trust; prudent, in watching hath placed over his servants. Not merely for his lord's coming; beneficent, using his power the pastor, bishop, or apostle is here designated. as a trust, for others; patient, in continuing his Whoever, by reason of genius, position, or wealth, well-doing till the coming of his lord; and his has influence or control over others is in so far blessing is an enlarged honor, and a grander placed over them, and is accountable to his Lord sphere of activity in the future. The evil servfor the administration of his trust.-To give ant becomes a practical disbeliever in Christ's them meat. The object God has in making second coming, uses his power to oppress his some men rulers, is that they may feed others. fellow-servants, and to gratify himnself, finds his The great are to be the servants of the feeble. companions with the self-indulgent, not with the Compare Luke 22: 26; 1 Cor. 14: 12; 1 Pet. 5: self-denying; and to him judgment comes sud2, 3.-In the season. That is noew, while the denly (Matt. 7: 26, 27), unexpectedly, without warning, season for doing good lasts. Compare Gal. 6: and with terrible and final condemnation, that 9, 10 and note.-He shall place him over all separates him from the saints, and allots his his possessions. Compare Rev. 2: 26; 3: 21. portion with sinners. Compare Ezekiel, chap. 34; But how can each servant be placed over all and observe the illustration of the evil servant God's possessions? Alford answers the question in the corrupt and worldly among the ministry well: "' That promotion shall not be like earthly in all ages and all branches of the church. promotion, wherein the eminence of one excludes that of another,-but rather like the diffusion of Ch. 25. CHRIST'S DISCOUIRSE O(N TIl LAST IAYS love, in which, the more each has, the more there CONCLUDED. is for all." So each saint owns all God's posses- PRELIMINARY NOTE.-This chapter is peculiar sions, even now (i Cor. 3: 21, 22). to Matthew. It contains a description of the 48-51. But and if that evil servant judgment, first in the parable of the ten virgins shall say in his heart. The worst skepti- (1-13), second, in that of the talents (14-30), third, cism is that which lurks in the heart of the pro- in a description which is pictorial, but not parafessed disciple, not that which openly assails the bolic (3-46). A question requires statement, if church from without.-My lord. Observe, he not answer, before entering on the interpretation is a professed disciple of the Lord (comp. verses of the chapter in detail. The millenarian com10, 12).-Delayeth his coming. A frequent mentators, e. g., Stier, Olshausen, Alford, hold cause of apostacy in the church is practical un- that the millennium intervenes between the judgbelief in the second coming of Christ. Compare ment described in the two parables (l-0o) and Rom. 2: 4; 2 Pet. 3: 3-12. - Shall begin to that depicted in the closing section of this smite e - and to eat, etc. The two chapter (3s-46). According to this view Christ forms of sin most common to those in high first comes, selects his faithful followers (the places, oppression and self-indulgence.-Shall wise virgins, the industrious servants), who cut him asunder. A punishment practised reign with him for a thousand years. At the among both ancient Hebrews and other nations expiration of this time he comes again, to judge (I Sam. 15: 33; 2 Sam 12: 31; Dan. 2: 5; 3: 29; Heb. 11: 37).- the rest of mankind according to their works, And shall appoint his portion, i. e. his and this is the judgment described in verses fellowship (Pev-. 21: s), with the hypocrites. 31-46. In support of this view reference is had See note on chap. 6: 2, and compare Rev. 21: 27; to Rev., chap. 20, and to 1 Thess. 4: 16, 17, with 22: 15. -There shall be weeping and 2 Thess. 1: 7-10. It is also said that it is the 268 MATTHEW. [CtI. XXV. doctrine of the Scripture that the world of unbe- to substitute, and some of the points here dwelt. lievers is to be judged according to its works on seem to me as weighty as ever. I very gmuch (Eccles. 3: 17; 12: 14; Matt. 16: 27; Rom. 2: 6; 1 Cor. 3:;13 Rev. question whether the thorough study of Scripture 20:12, 13; 22: 1); that from this judgment believ- prophecy will not make me more and more distrusters are delivered by faith in Christ, so that they frl of all human systematizing, and less willing to shall not come into judgment (John 3: 18; 5: 21; 1 Cor. hazard strong assertion on any portion of the sub11: 31), but shall themselves judge the world ject." With the spirit of this self-distrust and (Matt. 19: 28; 1 Cor. 6: 2, 3). It is further argued that doubt I most heartily concur. The practical a distinction between the two judgments is indi- lessons of the unfulfilled prophecies are plain; cated here; that in the first two parables only their full prophetic meaning I am more and the professed followers of Christ are judged; more persuaded can be interpreted only by their that in the first one the condemned virgins are fulfillment. not only professed, but real disciples, who are Ch. 25: 1-13. PARABLE] OF THE TEN VIRGlNS.waiting for their Lord, with lamps lighted and DAILY GRACE ESSENTIAL TO FUTURE GLORY. filled with oil; that in the closing picture of the PRELIMINARY NOTE.-To understand this parlast judgment Christ represents in the "all na- able, some acquaintance with marriage ceremotions" gathered before him only the world of nies as they formerly existed among the Jews, non-believers, including the heathen, whom he is necessary. This, fortunately, it is not difficult distinguishes from his own brethren (ver. 40), who to obtain; for not only ancient literature dehave already entered with him into glory, and scribes them very fully, but the Eastern marriage that he renders the judgment wholly upon the ceremonies of the first century have remained ground of works, not of faith, which excludes substantially unchanged. the idea that true believers in him are among The betrothal was itself a much more solemn those there assembled for judgment. act than with us, and was often accompanied Whether there is such a distinction between by a public ceremonial. Usually a period of Christ's pre-millennial and final coming I do not twelve months intervened between the betrothal here discuss. For the significance of the pas- and the wedding ceremony, during which time the sages which are supposed to support that view, bride-elect continued to live with her friends, and see notes on them, especially Rev. chap. 20. It all communications between herself and the bridemust suffice to say (1) that Christ evidently rec- groom were carried on through the medium of a ognizes here but one public and manifested ap- "friendofthebridegroom'"(Johln 3:0). No religious pearing of the Son of man (chlap. 24: 27, 39, 44, 50; 25: ceremonies appear to have been performed at the 1, 13; especially comp. chap. 24: 30, 31 with 25: 31)-; (2) that wedding, but it is thought that some formal ratifiwhatever selection of the saints takes place prior cation of the betrothal took place, with an oath; to to the judgment will therefore apparently take this custom there may be an allusion in Ezek. 6: 8 place in an unrecognized manner, may be taking and Mal. 2:14. The essential feature in the wedplace now; (3) that there is but one true judg- ding ceremony consisted in taking the bride to her ment-day, and that the judgment of all mankind future husband's home. Throughout the day will be conducted upon the same general princi- preceding this ceremony, both parties fasted, pies; a part will not be judged by one standard confessing their sins, and seeking forgiveness. and a part by another, for the servants as well as It is thought, also, that the bride prepared herthe non-believers will be judged according to self for the wedding ceremony by a bath, taken, their works (Matt. 7: 21-23; 24:45-51; John 5: 28, 29; 2 Cor. as it certainly is in modern times, with some 5: 10; Gal. 6: 8). And that this is not inconsistent pomp, and as an important part in her share of with the doctrine that they will be saved by the wedding ceremonial (Ruth 3: 3; Ezek. 23: 10; Ephes. faith and not by works is apparent from John s: 26, 27). This is now usually done on the preced15: 2, 4, 6; Ephes. 2: 10; James 2: 17, 18; for ing day. When the evening of the wedding day good works are the fruits of faith (Heb. chap. 11). arrived, the bridegroom, attired in wedding apWhether we can, from the unfulfilled prophecies parel (Isaiah 61: 10), of which a peculiar nuptial of Scripture, frame a more definite system of head-dress was a characteristic, set out, at a fixed last things, I at present doubt. Alford himself, hour, accompanied with his companions, known who lays down the millenarian view as inter- as " children of the bride-chamber" (Matt. 9: 15), to preted above very positively in the first edition bring the bride either to her new home, or to of his commentary, in a later edition qualifies his some other place appointed for her reception. strong assertion. "Having now entered," he It would appear from some modern accounts, says, "on the deeper study of the prophetic that sometimes the bride is brought to the house portions of the N. T., I do not feel the same con- of the bridegroom, who remains there to receive fidence in the exegesis I once did as to prophetic her. This marriage procession was, and still is, interpretations here given of the three portions the essential feature in the Eastern wedding; of this chapter 25. But I have no other system and it gave a peculiar significance to the Hebrew C1. XXV.] MATTHEW. 269 capture, which in a ruder form is still preserved i phras e, to stake a wife.a It was a symbol o f t- e id were a- - - -vi-in p amont some barbarous tribes in Afrtica and amonr jthe modern Arabs, with whom the capf — c n a d b c i ture and removal of the bride is accomplished- h acattired in her bridal costume (Jer. ):e), awaited Rn the arrival of the bridegroom. This costume, ap. t when she was a maid, was always white (re v. r9 7, s), oftan richly embroidered (Ps. 45 14) the head, or, aecording to some authorities, a w'h t i of E -chaplet, gold o r gilt; a peculiar girdle enci - cling her waist, and a white veil (OGen a 24: 65) not arries only concealings her face, but completely coverling btt e her person. thui last weas o taded was ae |s he imbol ith id elea thi lams rof her ubmissio tn to her husband I Cor. 11 i).' Ithen maraced targ ther byg the s t reets-ty oin c ot tings | an pribed f orm, by t hue teridcg'e,. Th a( - With her maids she tin.ed the pfocession, which y. bourines, ii i accouns c of the modern corparying festivities, however, lasted rfo days, procession, as of a very extra ordinay description. sometimes for a fortnight. Fot Scripture illusaOften gynasts or theers accompany these pro- htrations of matriage cere monies, see Gen. oh.i i; he irfeats of esteitybefore anadmirin g throng. The general lessonti of this parabl the g appeas to The accomparyingillustration, f rom th e pencil of me t o be plain, thoug h it has sometices been Mer. A.. Rawson, is an exact reproduction of s uch m issed, and ofta the not h- ealy state d. The tel brocessions as they may b e seen to-fay in t he mirning festiviti h er lamps lighted to diseet stree ts of J erusalem. As p n these pro-essions mared ebriemonie srepeen. eb.in4; csonithe bi degroom's house it was joined by other hri stians, in whom the ig of piety has been friends of the bride and groom, swelling its r Teally, o f at leas t in appearance, lighted. Alo tumult and accompanying it to its destination. slumber and sleep while th e bridegroom tarries. Whe n th is w as reached the procession entered, The sole distinction between them is that five including the invited guests; the door was then have oil with which to replenish their lamps, aled permitted to enter (ul rs. Ase, poce). The mard omy to b urn in the lights of the temple, and to riage contrac t was then signed, and the pa rty anoint b oth k ings and priests. It was tbes n sat down to the feast. At the cession termeal T symbol of divine grace (Psalm 4 i: 7, 8; Acts 10: 38fi:ve,. came the nuptial benediction, pronounced ac- I s). By anointing with oil the king became t" 270 MATTHEW. [CH. XXV. CHAPTER XXV. 3 They that were foolish took their lamps, and took no oil x with them; THEN shall the kingdom of heaven be likened unto 4 But the wise took oily in their vessels with their ten virgins,u which took their lamps, and went lamps. forth to meet the bridegrooms 5 While the bridegroom tarried, they all slumbered 2 And fivew of them were wise, and five were foolish. and slept. u Ps. 45: 14; Ca. 6: 8, 9; 2 Cor. 11: 2....v John 3: 29....w chap. 22:10; Jer. 24: 2-9....x Is. 48:1....y I John 2: 20....z I Th. 5:6. Lord's anointed. It is by the grace which this usual number in a marriage procession. Nor oil symbolized that we are made kings and any to the fact that virgins are mentioned. In priests unto God. The chief lesson of the para- all ages of the world virgins have been chosen as ble, then, I take to be this: It is not enough to bridesmaids. The Roman Catholic deduction in experience religion once for all, and to join, even favor of professed virginity deserves to be menwith a real experience, the professed band of tioned only as a warning against that literal Christ's followers. Our prayer must be for interpretation of details, which is by no means daily grace, as for daily bread. And those who confined to Roman Catholic interpreters. The have been content merely to light their lamps, deduction of Alford and Olshausen that both without providing a supply of oil, i. e., to begi.s the wise and the foolish are true disciples of a Christian life Without recognizing their continudal Christ, appears to me to be equally unfounded. dependence upon God for continual supplies of grace, If all had not been represented as virgins the picwill at the last find the door of his kingdom shut ture would have been false to real life.-Five against them. Thus the distinction is not be- of them were wise and five were foolish. tween those who merely profess and those who For the meaning of this contrast compare Matt. really possess religion, but between those who are 7: 25-27; 24: 45; 2 Pet. I: 5-9. Observe that content with one experience and those who rec- in the Scripture godliness is always represented ognize their need of continuous supply of divine as wisdom, and ungodliness as folly (Psalm 14: 1; grace. The Galatians were foolish virgins (Gal. Prov. 8: 35, 36; Ephes. 5: 15). 3:1; 5:4,7). The parable emphasizes and is inter- 3, 4. These verses mark the only contrast preted by such passages as John 15: 4-6, etc.; between the two classes. See Preliminary Note. 2 Tim. 2: 1; Heb. 4: 16; 12:15, 28; 2 Pet. 3:18. Observe that in the outset no distinction is visible Parallel to it is the lesson of the manna, which between the wise and foolish virgins; both have had to be gathered day by day (Exod. 16: 19-21). lamps burning, but the wise have the lasting Thus, too, this parable emphasizes the soul's de- supply of oil (grace), the foolish have not. So pendence on God, the next parable the soul's in the church no visible line separates those duty to God; this our need, that our obligation; whose light is fed by their own resolution from this measures us by what we receive, that by those whose dependence is a continual supply of what we do; this is Calvinistic, that is Armin- daily grace from God. The Jewish lamp was a ian. It would not be safe to conclude that any shallow vessel filled with oil. The wick floated souls really lighted from on high will apostatize and forever fall away. The parable represents the virgins as they appear to the bystander, the disciples as they appear to the world. The v' event alone shows who have oil with their lamps and who have not. For other lessons of the parable, see the notes in detail. Mr. Arnot calls attention to the striking contrast between the insignificance of the story and the solemn sublimity of its lesson. "A few country girls arriving too late for a marriage, and being therefore excluded from the festival, is not in itself a great event; but I know not any words in human language that teach a more piercing lesson than the conclusion of this similitude." 1, 2. Then shall the kingdom of heaven ASSYRIAN LAMPS. be likened unto. T/iens connects the follow- (From originals in British Museum.) ing parable with the preceding chapter. The discourse is all one. It is in the second coming on the oil. Our illustration represents some of Christ that the kingdom of heaven is like this lamps exhumed in the Assyrian excavations. story of the virgins.-Ten virgins. No special The originals are in the British Museum. Others significance attaches to the number. It was a almost exactly like these have been recently dis CH. XXV.] MATTHEW. 271 6 And at midnights there was a cry b made, Behold, be not enough for us and you; but go ye rather e to the bridegroom cometh; go ye out c to meet him. them that sell, and buy for yourselves. 7 Then all those virgins arose, and trimmed their Io And whilef they went to buy, the bridegroom lamps. came; and they that were ready went in with him to 8 And the foolish said unto the wise, Give us of your the marriage: and the door was shut.g oil; for our lamps are gone out.d i Afterward came also the other virgins, saying," 9 But the wise answered, saying, Not so; lest there Lord, Lord, open to us. a Rev. 16: 15....b 1 Thess. 4: 16....c Am. 4: 12....d Luke 12: 35....e Isa. 55: 1, 6....f Am. 8: 12, 13....g Heb. 3: 18, 19; Rev. 22: 11....h chap. 7: 21-23; Heb. 12: 17. covered in Jerusalem. In the marriage proces- pointed, for the removal sion such lamps were placed on sticks, and thus of the snuffs from the converted into torches. In separate vessels, oil flame, and with a little was carried with which to replenish the lamps. hook at the side by which 5. While the Bridegroom tarried. In the wick, when need was, this there is a hint that the Lord would not might be drawn further come immediately, nor so soon as his church out. This instrument expected him. The same hint is given in chap. is sometimes found, still 24: 48. Observe that there the wicked servant attached to the bronze thinks the Lord delays, so watches not for his lamps, discovered in coming; here the foolish virgin thinks he is sepulchres."-(Trench.) coming immediately, so makes no provision of One of these instruments oil; an indication that a sinful heart can find in is to be seen in the andirectly contrary beliefs excuses for the same nexed cut, hanging just above the lamp. The real neglect.-They all slumbered and slept. illustration is copied from a Roman bronze. Literally, nodded and fell asleep. The fact is 89 9. Gone out. Literally g.qoing out. The hardly to be spiritually pressed. If at all, it apparent piety which is not furnished with conseems to me that Calvin, and following him, stant supplies of divine grace may seem bright in Arnot, give the key to its true meaning. "Dis- life, but fails in the hour of trial, especially of ciples in the body cannot be occupied always and death.-Not so. In the Greek the negative is only with the expectation of their Lord's ap- expressed much more emphatically: By no means pearing. Sleep and food, family and business, (uzhrore). Observe the significance of (1) the make demands on them as well as on others, de- request: Give us of your oil. "How fondly in mands which they cannot and should not resist. such a crisis the empty lean on the full."If the coming of the Bridegroom be delayed till (Arnot.) (2.) The answer: Not so; lest there be not midnight the virgins must (naturally will) slum- enough for us and you. In this answer they show ber; this is not a special weakness of individ- their wisdom. No one can supply grace for uals, it is the common necessity of nature."- another's need. Incidently there is here a wit(Arnot.) And observe the implication, if the ness against the Roman Catholic doctrine of Christian has grace in his heart, he is always works of supererogation, i. e., that the saints ready, though asleep; if not, he is unready, accumulate a store of good works from which though he were wakeful and seemingly watch- the church may draw for those who have no ing. Not what death finds us doing, but how merit of their own. Comp. Psalm 49: 7; Rom. death finds us furnished, is the important question. 14: 12; 1 Pet. 4: 18. (3.) The counsel: Go ye 6, 7. At midnight. Observe the implication rather to them that sell, and buy for yourselves. here, which underlies the instruction of the pre- This was the best advice possible; but it was too vious chapter, that the coming of the Lord will late to comply with it. At midnight the stores be unexpected.-There was a cry made. would be shut. The opportunity for purchasing, Either by watchers more wakeful, or by the first which the foolish had enjoyed in common with of the approaching procession. Parallel to this the wise, was now past. Alford's interpretation cry is the " great shout" and " the voice of the of the language here, Go to them that sell, as "no archangel," which shall accompany the descent mean argument for a set and appointed ministry of the Lord. (i Thess. 4: 16).-Trimmed their and moreover for a paid ministry," appears to lamps. "The hand lamp naturally was small me a curious illustration of the literalism that and would not contain a supply of oil for many misinterprets. Surely the ministry are not shophours. The trimming itself implied two things, keepers to sell the grace of God. The interprean infusion of fresh oil, and removal of whatever tation of this direction is to be found in Isaiah had gathered round, and was clogging the wick. 55: 1 and Rev. 3: 18. God alone dispenses For the last purpose a little instrument, often divine grace; and the very point of the parable hung by a slender chain from the lamp itself, here is that one disciple cannot supply another 4272 MATTHEW. [CLE. XXV. I2 But he answered and said, Verily I say unto you, into a far country, who called his own servants, and Ii know you not. delivered unto them his goods. I3 Watch J therefore, for ye know neither the day 15 And unto one he gave five talents, to another nor the hour wherein the Son of man cometh. two, and to another one; to every man according to 14 For k the kingdom of heaven is as a man travelling his several ability;1 and straightway took his journey. i Hab. 1: 13....j chap. 24: 42, 44; Mark 13: 33, 35; Luke 21: 36....k Luke 19: 12, etc....l Rom. 12: 6; 1 Cor. 12: 4, etc.; Eph. 4:11. 10-12. Mr. William Ward in his "View of the Comp. Rev. 22: 11, 15.-I know you not i. e., Hindoos," quoted in Trench, gives an account recognize you not as bridesmaids. Comp. Matt. of an Oriental wedding, which illustrates the 7: 23, and note; also 2 Tim. 2: 19. He will not figure here. "After waiting two or three hours, know those at the last who knew not him in life. at length, near midnight, it was announced, as Comp. Matth. 10: 32, 33, and note. if in the very words of the Scripture, Behold the 13. Watch therefore;. for ye know -bridegroom cometh, go ye out to meet him. All neither the day nor the hour. The words, the persons employed now lighted their lamps, Wherein the Son of man comieth, are omitted by and ran with them in their hands to fill up their the best manuscripts. But they undoubtedly stations in the procession. Some of them had interpret aright the meaning of the verse. This lost their lights and were unprepared; but it was carries us back to Matt. 24: 42, and connects then too late to seek them, and the cavalcade the parables of this chapter with the warnings of moved forward to the house of the bride. * * * the previous chapter. Thus the admonition to The bridegroom was carried in the arms of a watchfulness is the text of the whole discourse; friend, and placed upon a superb seat in the and this and the following parable both emphamidst of the company, where he sat a short time, size and interpret that admonition. Watch, that and then went into the house, the door of which divine grace fail you not, is the lesson of this was immediately shut, and guarded by Sepoys. parable; Watch, that your own powers and opI and others expostulated with the door-keepers, portunities are not neglected or misused, is the but in vain." Observe the significance of the lesson of the parable of the talents. spiritual lesson. The iioolish virgins are now in earnest, but it is too late. "The salvation of the Ph. -: 14-30. PARABLE OF THE TEN TALENTS. DILIGENCE IN DUTY ESSENTIAL TO FUTURE GLORY. soul depends, not on frightened earnestness in the moment of departure, but on faith's calm This parable is peculiar to Matthew. Mark closing with Christ, before the moment of de- 13: 34-36 contains an abbreviated form of it. parture comes."-(Arnot.) Luke 19: 11-27 contains an analogous parable, The door was shut. Christ is the door that of the ten pounds, which has sometimes (John 10: 7, 9), and now stands open to all who will been confounded with this, but is different in come unto the Father by him (Acts 2: 39), the door structure, and was uttered on a different occawhich admitted Aaron after his idolatry, David sion. The central teaching of this parable is clear. after his adultery, Peter after his denial, Saul of Its primary application is to his immediate disciTarsus after his persecution of the church. But pies. Our Lord, when he ascended up on high, this door does not stand open forever (Luke 13: 24, 25). gave various gifts to them, adapting his divine -Afterward came also the other virgins. grace to their natural capacities (Ephes. 4: 8-12), and Not having obtained the oil, but without it, yet for their use of these gifts of the Spirit, he here hoping for admission notwithstanding. This at teaches them they must give account on his least is the implication of the narrative, for the return. Secondarily it applies to all his disciples shops would be closed at midnight-and of the throughout all time; for all are his servants and parable, for its object is to teach that divine grace receive their all from him, and for their use of it must be sought now, while it is to-day (Heb. 3: 15). must give account to him. Thirdly it applies to "They came looking for mercy when now it was all men; for all receive their native capacities time for judgment.'-(Augustine.) To the mar- and their opportunities, their characters and their riage-feast (heaven), none are admitted without circumstances, from God; he bestowes them not light (holiness), which can be sustained only by as a gift, but as a trust; and for their use thereof oil (divine grace), (Ephes. 5: 5; Heb. 12:14). "The they will be called to account. The sin against door was shut, as much for the security and joy, which Christ admonishes his disciples here is not without interruption of those wilShin, as for the that of the unjust steward (Luke 16: i), for here lasting exclusion of those without (Gen. 7:16; Rev. there is no wasting of goods; nor that of the 3:12).-(Trench.) In Rev. 21: 25, 27, the gates prodigal (Luke 15:13), for here there is no riotous of the heavenly city are represented as always living; nor that of the unmerciful servant (Matt. open, and the implication is that those who are 18: 25), for here is no indifference to humanity; without are excluded by no external or arbitrary nor that of the evil servant (Matt. 24: 49), for here barrier, but by their own nature and spirit. there is neither excess nor oppression. Our Lord A(H. XXV.] MATTHEW. 273 i6 Then he that had received the five talents went faithful servant: thou hast been faithful over a few:and traded with the same, and made them other five things, I will make thee ruler 0 over many things: entalents. ter thou into the joy of thy lord. 17 And likewise he that had received two, he also 22 He also that had received two talents, came, and gained other two. said, Lord, thou deliveredst unto me two talents: bei8 But he that had received one, went and digged in hold, I have gained two other talents beside them. the earth, and hid his lord's money. 23 His lord said unto him, Well done, good and 19 After a long time, the lord of those servants com- faithful servant: thou hast been faithful over a few eth, and reckoneth n with them. things, I will make thee ruler over many things: enter * 20 And so he that had received five talents, came and thou into the joy of thy lord. brought other five talents, saying, Lord, thou deliver- 24 Then he which had received the one talent, came, edst unto me five talents; behold, I have gained be- and said, Lord, I knew thee that thou art an hard man,P side them five talents more. reaping where thou hast not sown,q and gathering 21 His lord said unto him, Well done, thou good and where thou hast not strawed: m ch. 24: 48....n ch. 18; 23, 24....o Luke 12: 44; 22: 29; Rev. 3: 21.... p Job Q1: 15....q Jer. 2: 31. admonishes us that non-use is a sin as truly as faith, for faith is the gift of God, nor that grace misuse, neglect as truly as flagrant disobedience. is adapted to the natural ability, for there is no The whole parable pivots on the words unprofit- real distinction between natural and supernatural able servant, and it is one of solemn warning, not ability, all are from God. In human life we grade only to every church-member, but also to every our trusts according to the natural ability of the person, who is so living as neither to grow in grace recipient; God gives to different men in different himself nor to edify others. " The warning here measures, as it pleases him, but always grades is for those who hide their talent, who, being his gifts, so that ability and opportunity go equipped of God, for a sphere of activity, do yet together. "No one is burdened beyond his choose, in Lord Bacon's words,' a goodness soli- ability (Exod. 4: 10-2); therefore he is justly comtary and particular, rather than generative and pelled to render an account."-(Bengel.) Also, seminal.' "'-(Trench.) The same lesson is en- there is a difference in endowments and therefore forced by the parable of the barren fig-tree in requirements (Rom. 12:16; 1 Cor. 12:4-31; Ephes. 4: 7-12). (Luke 13: 6-9). For comparison of this with preced- Observe the teaching in these passages, as in this ing parable see Preliminary Note on the Parable parable, that there are no absolute gifts; all are of the Ten Virgins, above. For special lessons trusts, to be employed in God's service for the here see notes below. edification of his church (1 Cor. 14: 12is). 14, 15. A man traveling into a far 16, 18. Traded with them. Literally la122:66,note), and site hill, Mount Zion. Across the valley of Jehoshltl- the trial before Pilate at the Tower of Antonia (Johls 18: phat, over gaainst Jerusalem, is the Mount of Olive.. 28, sote). The 1place of execution and blurial is unknown; Somewhere in that valley, or on the western slope of it is hardly possible that it cain be the traditional site, that mount, was the garden of Gethsemane. Over the which is indicated on this map. See Mlatt. 27: 33. niote. CH. XXVI.] MATTHEW. 279 CHAPTER XXVI. 3 Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace AND it came to pass, when Jesus had finished all of the high priest, who was called Caiaphas, these sayings, lie said unto his disciples, 4 And consultedr that they might take Jesus by 2 Ye know q that after two days is the feast of the subtilty, and kill him. passover, and the Son of man is betrayed to be cruci- 5 But they said, Not on the feast day, lest there be fied. an uproar among the people. q Mark 14: 1, etc.; Luke 22: 1, etc.; John 13: 1, etc.... r Psalm 2: 2. the slave in a Christian covenant and fellowship, In these verses Matthew groups several incito be literally ever-during, may be embodied. dents that point to the crucifixion. They are Of the other 66 times in which the word occurs tour in number: (1) verses 1, 2, Christ's prophin the N. T., it is 51 times used in describing the ecy of the crucifixion; (2) verses 3-5, the conblessedness of the saints, 3 times is applied to spiracy of the Jewish authorities; (3) verses the Gospel, 3 times to God or his attributes, 3 6-13, Mary's unconscious preparation for the times (2 Cor. 4: 18; 2 Thess. 2: 16; Heb. 6: 2), where the Lord's burial by anointing him; (4) verses 14-16, word everlasting unquestionably correctly repre- Judas' agreement to betray his Lord. Whether sents it, and 6 times it is applied to future pun- these events occurred in the order here narrated ishment. Thus it will be seen that the ordinary is uncertain. See note on verses 6-16 below. usage of the N. T. justifies the translatiocn here, From this point the passion of our Lord properly everlasting. (4.) In all Scripture usage, I think begins. His mission as a prophet merges in his without exception, the word indicates a period nission as a sacrifice; his words are pregnant to of time as long as the existence of the object spoken the last, as his soul has suffered from the beginof. The Jewish nation, as long as it preserved ning. But it is as the Sufferer rather than as its organic existence, possessed the Holy Land, the Teacher he appears in the remaining scenes and the priesthood service (Gen. 17: 8; Lev. 16: 34). oi his life. So the Gospel was a mystery from the beginning 1, 2. When Jesus had finished all these of the world's existence (2 Tim. 1:9). If this be sayings. The discourse contained in chapter true, then whenever this word is predicated of 23 was the last delivered by Christ in public. the soul's condition it signifies one, whether of That contained in chapters 24 and 25, and those life or of death, of blessedness or of punishment, reported by John in chapters 14-16, were delivas lasting as the soul. (5.) There is nothing in ered only to the apostles, the former, perhaps, this verse to indicate the nature of the punish- to but four of them (Mark 13: 3).-Ye know. Bement threatened. The question whether it con- cause he had previously foretold his passion.sists in ever-during life in suffering, or real soul- After two days is the Passover, and the destruction, must be solved, if at all, by reference Son of man is betrayed (the present tense, to other Scripture. The phrase everlasting pun- with a future force; see Mark 9: 31, note) to be ishment implies that the result, not the punish- crucified. Whether the Jewish Passover took mert, will be everlasting, as the phrase eternal place on Thursday, on the evening of which the jdclgment (Heb. 6: 2) signifies not a judgment Lord's Supper was instituted, or on Friday, the lasting eternally, but one having eternal results. day on which our Lord was crucified, is confess(6.) The reward promised is life eternal, and this edly one of the most difficult questions in N. T. signifies not merely existence, which might or chronology. So far as this verse affords a note might not be a boon, but the highest and noblest of time at all, it appears to me to sustain the activity of the soul, in all its God-given powers, former view. If this prophecy was spoken imand this eternal, i. e., with no fear of decadence, mediately at the close of the discourse reported infirmity, or lapse into sin. in chapters 24 and 25, i. e., on Tuesday evening, the Passover Supper would come on Thursday C. 26:1-16. PREPARATION FORITHE CRlCFIXION.- evening. Alford thinks, on the contrary, that IN THE HEARTS OF THE DISCIPLES; BY THE ENEMIES this is a solemn declaration that " the deliverance OF CHRIST; BY THE UNCONSCIOUS PROPHECY OF LOVE'S of our Lord to be crucified and the taking place OFFERING; BY THE TREACHERY OF AN APOSTLE.- of the Passover strictly coincided," because THOUGH FOREWARNED OF SORROW, WE ARE NOT AL- Christ says, "After two days is the Passover, WAYS FOIREARMED AGAINST IT (ver. 1, 2, with Luke and the Son of man is betrayed to be crucified." 24: 21, 26).-AMEN LOVE DARKNESS RATHER THAN But he apparently forgets that the betrayal took LIGT, BECAUSE THEIR DEEDS ARE EVIL (ver. 3-5: Lomp., BohnU3:19,T^ ^ 20)TH TRE DSIPLE. 3A5L place on the evening of the day preceding the comp. John 3' 19, 20). —THE TRUE DISCIPLE RARELY s KNOWS THE TRUE VALUE OR 3MEANING OF HIS OWN LIFE betrayal and the Pass(ver. 6-13).-CHRIST COULD NEVER BE CRUCIFIED BY over coincided, the Passover and the Lord's THE WORLD BUT FOR TREACHERY IN HIS OWN CHURCH Supper also coincided. See on the whole ques(ver. 14-16). tion, Note on the Lord's Supper, below. 280 MATTHEW. [CI. XXVL 6 Now when Jesus was in Bethany, in the house of 8 But when his disciples saw it, they had indignaSimon the leper, tion, saying, To what purpose is this waste? 7 There came 8 unto him a woman having an alabas- 9 For this ointment might have been sold for much, ter box of very precious ointment, and poured it on his and given to the poor. head, as he sat at meat. s John 11: 1, 2; 12: 3. 3-5. Then assembled together the chief been once commended by our Lord (as in Luke), priests, etc. That is, the Sanhedrim (Matt. 2:4, was very likely to have been repeated, and espeand note). Presumptively this conference was held cially at such a time as six (?) days before the on Tuesday night, at the close of Christ's public Last Passover, and by one anointing him for his denunciation of the Jewish leaders (chapter 23).- burial."-(Alford.) The time when this anointThe high priests called Caiaphas. The ing here described took place is uncertain. high priest was originally the highest religious John's account apparently indicates six days; officer in the land, and held office for life; but before the Passover, i. e., probably Friday preat this time was appointed and removed by the ceding the crucifixion. And this is the view of Roman government at will, so that in 107 years Townsend, Andrews, Alford, J. H. Morison, and the office had been filled with 27 appointees. others. These writers suppose that Matthew He was the head of the Sanhedrim, and exer- inserts the account out of its chronological cised some political and judicial as well as eccle- order, because Judas Iscariot's treachery is. siastical functions. Caiaphas was a son-in-law closely connected with his complaint of Mary's of Annas (John 18:13), with whom he seems to have extravagance, and Christ's rebuke of him (Joih in some way shared the duties of the office (Luke 12: 4, 7). Matthew and Mark apparently indicate 3: 2 and note). His character, as a wily and unscru- two days before the Passover, i. e., on the Tuespulous politician, is indicated by his counsel re- day night preceding the crucifixion. This is the specting Jesus (John 11: 49-51), and by his conduct view of Robinson, Geo. W. Clark, and Dr. Hackduring the subsequent trial of Jesus (Matt. 26:57-65, ett (Smith's Bib. Diet., vol. ii., p. 1372, note). notes). Peter was at a later period brought before This view appears to me the more probable one, him and Annas (Acts 4: 6). He was appointed high for, (1) the note of time is not definite or conpriest 27 A. D., and was removed 36 or 37 A. D. elusive in either of the Evangelists; (2) the Nothing is known of his history subsequent to immediate occasion of Judas's treachery seems his deposition. to have been the rebuke administered at this 5. But they said, Not during the feast. supper (comnp. verse 14 here with John 12: 4, 7); (3) if his Not merely the feast-day, i. e., the day on which plan was formed four days before, why was it the Passover was sacrificed and eaten, but at any not earlier executed? (4) the discourses of time during the festal season, which lasted for Christ's prophesying the overthrow of Judaism, seven days. On these occasions Jerusalem was his own crucifixion, and a long period of trial thronged with pilgrims. Christ was popular preceding his second coming (chap. 24), might well with the Galileans, and the leaders feared an prepare the mind of Judas, if his adhesion to, attempt by them at resistance. Perhaps such an Christ was largely induced by earthly ambition, attempt would have been made. but for the fact for the temptation of avarice and ambition, comthat Christ discountenanced it (verses 52-54). bined with resentment. But without some pre6-16. THE ANOINTING OF JESUS BY MARY, vious disappointment and bitterness of soul, AND THE SUBSEQUENT TREACHERY OF JUDAS.- such as would be produced by the final overThis anointing is also described by Mark (14: 3-10) throw of all his hopes of preferment, it is difficult and John (12:2-s). - For general exposition see to understand how he should have been incited notes on John 12: 1-8. From his account it ap- to his treachery. pears to have taken place at the house of Laza- 6, 7. Bethany. A village about two miles. rus and his sisters Mary and Martha, and to have east of Jerusalem (John 11: is), being on the other been performed by Mary, who poured the oint- side of the Mount of Olives. See map, p. 238. It was ment on Christ's feet as well as on his head. It the home of Mary and Martha, where Christ was is not to be confounded with the anointing men- wont to visit when in Jerusalem (Luke 10: 38-41; tioned in Luke 7: 36-50, though this has been Matt. 21:17; Mark 11:11, 12). It was the scene of the resdone. There is nothing in common between urrection of Lazarus (John, ch. 11), and of Christ's them, except the name of the householder, Si- own ascension (Luke 24: 50). It is not mentioned mon (Luke 7: 40); and this was a very common in the 0. T.-Simon the leper. Nothing is name in Palestine. The occasion, the time, the known of him. Whether the father, or the husparties, and the spiritual significance, are all dif- band of one of the sisters, or a more dist-nt relaferent. The repetition of the incident is not at tive, is merely matter of conjecture. He is not all strange. "An act of this kind, which had mentioned in the other incidents referring to C. XXV 1.] MATTHEW. 281 Io When Jesus understood it, he said unto them, this, that this woman hath done, be to'd for a memorial Why trouble ye the woman? for she hath wrought a of her. good work upon me. 34 Then one' of the twelve, called Judas Iscariot, ii For ye have the poor always with you; but meu went unto the chief priests, ye have not always. i5 And said unto them, What will ye give me, and I I2 For in that she hath poured this ointment on my will deliver him unto you? And they covenanted body, she did it for my burial. with him for thirty pieces of silver. 13 Verily I say unto you, Wheresoever this gospel x6 And from that time he sought opportunity to shall be preached in the whole world, there shall also betray him. t Deut. 15; 11....u John 14: 19; 17: 11....v ch. 10. 4.... w ch. 27: 3; Zech. 11: 12,13. this family; hence the surmise that he was dead. earnest to bind the bargain. Whether the priests He could not at this time have been a leper, and actually paid him the money at this time, or only living in the house, for in that case he could not agreed to pay it, is not clear from the original, have received guests.-A woman. Mary, the which is literally, They placed to him thirty shekels. sister of Martha and Lazarus (John 12: 3). This may mean that they actually delivered it to 8, 9. His disciples. The complaint ap- him, as is indicated by Zechariah, or that they pears to have originated with Judas (John 12: 4), put it to his credit, on condition of his fulfillment but may have been caught up and echoed by the of his promise. The latter agrees better with the others.-For much. John and Mark specify accounts in Mark (14: 1) and Luke (22: 5). In the cost, 300 pence (denarii), equal to $54, but the latter passage the word rendered covenanted equivalent to nearly a year's wages of an ordi- is different from that employed here, and signinary laboring man (Matt. 20: 2, note). ties a covenant or agreement. 1 1. Ye have the poor ahvrays wdith you. 11. Ye have the poor always with you. * Ch. 26: 17-25. PREPARATIONS FOi THE LAST Mark adds significantly: "Whensoever ye will, A E. ye may do them good." PASSO e. 13. The promise of this verse is given by Mark, Of the institution of thveLord's Supper, and but not by John. On it Alford well remarks the concurrent events, we have four accounts, "This announcement is a distinct prophetic re- viz., Matt. 26: 16-30; Mark 14: 12-25; Luke cognition by our Lord, of the existence of written 22: 7-30, and 1 Cor. 11 23-25. John gives no records, in which the deed should be related; for account of the Lord's Supper, but is the only one in no other conceivable way could the universality who reports the contemporaneous feet-washing, fof mention be brought about." Iand the discourses of Jesus in connection with 14-16. Judas Iscariotg i.e., probably Judas the Supper. That he omits all mention of the of Kerioth, a town of Judea (Josh. 15: 25). On his Supper, and reports what the other Evangelists character and the explanation of his treachery, do not mention, is an incidental indication that see notes on chap. 27: 3-10.-Chief priests, he wrote with the other histories before him, and i. e., heads of the priestly courses. Matt. 2: 4, in part for the sake of supplying what they note.-Thirty pieces of silver, i. e., thirty. A harmonized narrative of the four.i.e. hedsof hepristy cures.Mat.:41omitted. A harmonized -narrative of the four shekels, equal to about eighteen dollars. It was Gospels is confessedly difficult, Alford thinks -not'-Thrtypiecs o siler,. e, thrtvGospels is confessedly difficult, Alforad thinks "simpossible." It is at best but hypothetical. s/o ~ ~ o / The most probable hypothesis combines these /.0b 0 \14 12-16; and Luke 22: 7-13, notes); when the even is ~~< R ~~ ~ /~~.aUQ~~~ 9 icome he goes with the twelve to the place pre~N..~~ —~r~\ — "s~nso pared for them, where an unseemly strife occurs - ~~ | ~~as to which shall be greatest (Luke 22: 24-30, notes); A SHEKEL. this Christ rebukes by washing the feet of the the sum fixed to be paid in case of the killing of disciples (John 13: 1-20, notes); all then take their a slave by an ox (Esod. 21: 32. Comp. Lev. 27: 3). The places at the table (Matt. 26: 20); Christ prophecies exact sum to be paid for Christ's betrayal was a his betrayal (Matt. 26: 21-25; Mark 14: 18-21; Lukoe 22: 21-23; subject of prophecy (Zech. 11: 12,13). The smallness John 13: 21-26, notes); Judas learning that his treachof the sum forbids the idea that Judas was in- cry is known, goes out to complete it (John 13: 27-30, cited only by avarice, unless the thirty shekels notes). The Supper, which has been interrupted be regarded merely as earnest money; and this by this incident, now goes on and ends with hypothesis appears untenable, for no more ap- the institution of the Lord's Supper at the close pears to have been paid to him. The language of the Passover feast (Matt. 26: 26-29, notes; Mark 14: in Zechariah and in Matt. 27: 3, indicate that 22-25; Luke 22: 19, 20; 1 Cor. 11: 23-25). After, or during, the thirty shekels was the price paid, not an this meal Christ gives his disciples the instruc 282 MATTHEW. [CI. XXVI. I7 Nowx the first day of the feast of unleavened 20 Now when the even was come, he sat down with bread, the disciples came to Jesus, saying unto him, the twelve. Where wilt thou that we prepare for thee to eat the 2i And as they did eat, he said, Verily I say unto passover? you, that one of you shall betray me. i8 And he said, Go into the city to such a man, and 22 And they were exceeding sorrowful, and began say unto him, The Master saith, My time is at hand; every one of them to say unto him, Lord, is it 1? wxvill keep the passover at thy house with my disciples. 23 And he answered and said, Hey that dippeth his 19 And the disciples did as Jesus had appointed hand with me in the dish, the same shall betray me. them; and they made ready the passover. x Exod. 12: 6, 18....y Ps. 41: 9; 55: 12, 13. tions and utters for them the prayer recorded in fuller in Mark (14: 12-16) and Luke (22: 7-13). See John, chaps. 14-17 inclusive. notes on Luke.-My time is at hand. Peculiar 17. Now the first of the unleavened to Matthew. Its meaning can hardly be other bread. That is, the first clay, viz. Thursday the than, The time for my passion and death (John 7: 6). 14th day of Nisan. The feast of the unleavened 20. When even was come. The lamb bread, or the Passover, properly began on the 15th must be killed " in the evening " (Exod. 12: 6), or, as of Abib or Nisan, and lasted seven days. But the it is rendered in the margin in Exodus, "between preceding day, the 14th, was the one appointed for the two evenings," a phrase interpreted by the the slaying of the lamb, and on the evening of that rabbis as equivalent to between the declining and day the paschal supper was eaten (Exod. 12: 6; Lev. the setting sun, i. e., between 3 P. M. and 5 p. -., or 23:5). It was, therefore, termed the first day of between sunset and deep twilight. The former the feast. See note on Lord's Supper below, ~ 1, was the more general view. Deut. 16: 6 specifies -The disciples came to Jesus. The move- more accurately, " about the going down of the ment for the observance of the Passover originat- sun." The paschal supper followed, on the same ed, therefore, with them. The directions were night (Exod. 12:8).-He sat down with the given to two of them only, Peter and John (Luke 22: 7 twelve. Literally, Reclisned iith the twelve. The -13).-Where wilt thou that we prepare the supper appears to have been originally taken Passover? The Scripture directions for the standing (Exod. 12: 11); but whether the direction preparation of the Passover are contained in so to take it was intended except for the Israelites Exod. 12: 1-11, 14-20, but are modified by Deut. at the time of the exodus, is uncertain. It was not observed in Christ's sop other nations long been prio r (Ams 6sacrifice (Exod.4), probably 12:fr0). The other preparations would consistthe Passover in another room with his own family.nd ~'~'!O::'"~/~:~i~ii~iiiiiif m' ":~' ~~ ~i taking their places in the "'Passov"' manner indicated in the annexed cut, John reclined milnext to Christ on one sided thus he might easily rest his head on the Master's bosom (John lo': s5). Judas 18. 19. The account of this direction and thes dsat nbe greater Christ, probably __________apostle'son the other side, for Christ reached to him a sop or morsel (John 13: so). 16:5, 6. The guest-chamber was already pre- Observe that only the twelve participated with pared (Mark14:15), and the lamb had probably Christ in this supper. The proprietor of the been previously selected for the sacrifice (Exod. house was probably at the same time partaking 12: 0). The other preparations would consist the Passover in another room with his own family. of making ready the unleavened bread, the bitter On Passover week every Jew in Jerusalem exherbs, etc. Jewish custom required that the tended the hospitality of his house to pious Passover be celebrated, if not within the city strangers. Our Lord and the twelve were a full walls, at least within the distance of a Sabbath paschal company; ten persons were the miniday's journey, i. e., about three-quarters of a mum number. Luke (2s: 4-s0, notes) gives an acmile. count of a strife among the disciples which 18, 19. The account of this direction and the should be greatest, probably a contention whicb apostle's compliance is not found in John. It is should have the places of honor at the table, in CIi. XXVI.] MATTHEW. 283 24 The Son of man goeth as it is writtenz of him: 1 25 Then Judas, which betrayed h;m, answered and but woe unto that man by whom the Son ot man is be- said, Master, is it I? He said unto him, Thou hast said. trayed! it had been good for that man if he had not 26 And asa they were eating, Jesus took bread, and been born. blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. z Ps. 22: 1, etc.; Isa. 53: 3, etc.... a 1 Cor. 11: 23, etc. which case it doubtless preceded the supper, and Christ's reply. Jesus added, "That thou doest was followed by Christ's washing of the disciples' do quickly,' on which Judas left the room. feet (John 13:1-20, notes) in rebuke of their contention. That he was not present during the institution 21-25. An account of Christ's prophecy of of the Lord's Supper appears to me, from a his betrayal is given by all the Evangelists, but comparison of the narratives, to be the most most fully by John 13: 21-25; see notes there. probable hypothesis; but John, who alone men22. Unto him. Not merely, as Alford, To tions that Judas left the room, says nothing each other. They both inquired among them- whatever concerning the institution of the Lord's selves (Luke 22: 23), and of Christ.-Lord, is it I t Supper.-Thou hast said. A form of affirmTheir language expresses in the original a much ative, equivalent to Thou hast said correctly. stronger negation than in our version. Surely Compare chap. 27: 11 and Exod. 10: 29. The not 1, Lord? Compare their strong assertion spirit and aim of this disclosure is thus well that tfsey will not deny him (ver. 35). To their hinted at by Chrysostom: "He said not, Such questioning Christ makes no response. John an one shall betray me; but'one of you,' so as then asks more quietly, Who is it? (John 13,: 23-25). again to give him power of repentance by con23. This answer, apparently given only to cealment. And he chooseth to alarm all for the John (John 13: 25, 26), does not designate the be- sake of serving this man." Christ's tender treattrayer to the disciples. According to the Jewish ment of Judas, throughout, is one of the most ritual the administrator in the course of the touching and significant facts in his life. Was it supper dipped the bitter herbs in a prepared not also in part his purpose to drive the traitor sauce, and passed the dish to the rest. This from the room? Not until after Judas departs Christ now did. His reply to the question of does Jesus open his heart to the disciples in the John was simply an emphatic reiteration of his discourse preserved by John. previous declaration (John 13: 18), " He that eateth bread with me hath lifted up his heel against A PARABLE AND A PROPA E A inc." That it did not designate the traitor to me." That it did not designate the traitor toCHRIST AS A GIFT, AND CHRIST AS A SACRIFICE.-IT IS any of the disciples is clear from John 13: 28; A PARABLE OF THE TRUE NATURE OF CHRISTIANITY, Judas alone perceived that his treachery was CHRIST IN s.-IT IS A PROPHECY OF FUTURE GLORY, known to Christ. PERFECT COMMUNION WrITH CHRIST, PERFECT COMMU24. This verse is not found in John. In NION OF SAINTS. SEE NOTE ON LORD'S SUPPER BELOW. slightly different forms it appears in Mark and PRELIMINARY NOTE. The account of the instiLuke. Compare with it Acts 2: 23, and Matt. tution of the Lord's Supper does not differ mate18: 7, note. Observe the incidental confirmation rially in the three Synoptics, Matthew, Mark of the doctrine elsewhere taught, that for the 14: 22-25, Luke 22: 14-20, and in 1 Cor. 11: finally lost soul there is no redemption. It could 23-25. Luke, however, mentions a cup before not with truth be said of one, It had been good the supper, which is not mentioned by the other for that man if he had not been born, if the ternm- Evangelists (Luke 22: n). The Rabbinical books porary punishment of his sin was to be followed give detailed instructions for the observance of by his final redemption, and his glorious realiza- the feast of the Passover. It is very doubtful tion, at last, of the image of God. whether the ritual therein prescribed was ob25. Alford supposes that these words, which served in Christ's time. But the following genare peculiar to Matthew, are "an imperfect re- eral rules respecting the Passover throw some port of what really happened, viz., that the light on Christ's administration of the supper Lord dipped the sop and gave to Judas, thereby described by Paul and the Evangelists. No answering the general doubt, in which the trai-uncircumcised male (Exod. 12: 48) was admitted. tor had impudently presumed to feign a share." Women partook of the. feast. Usually not less I should rather think that Judas, thunderstruck than ten nor more than twenty sat down to the by the sudden unveiling of his secret purpose, table. The father or head of the family acted as was at first silent; that when he recovered him- master of the feast. The guests reclined at the self he sought to hide his confusion by repeating table (verse 20, note). The supper was commenced the question, or rather denial, of the other disci- with a blessing asked by the head of the family; pies, and that, in the intense excitement of the he next passed a cup of wine, referred to in scene, they neither noticed his question nor i Luke 22: 17, and the bitter herbs (Exod. 12 s), 284 MATTHEW. [CH. XXVI. which were eaten either with or without being nion with Christ, but also our duty of breaking dipped in the prepared sauce. This was the sop and distribution to others what we receive from referred to in John 13:26. Then the unleavened him? Is there not also significance in the fact bread was passed, whereupon one of the chil- that he passed by the lamb, which in the future dren asked the meaning of the ceremonial; this history of the church it would often be inconwas explained by the father in accordance with venient and sometimes impossible to provide, and Exod. 12: 26, 27. It was at this distribution of took, as the symbol of his body, bread, which can the bread that Christ imparted a new signifi- always be obtained? cance to the Passover, by departing from the Take, eat; this is my body. Luke adds, original and Jewish ritual, and declaring that " which is given for you " (22: 19); Paul, " which the bread was henceforth a memorial of his is broken for you" (1 Cor. 11:24); and both add, death, not of the Jewish national deliverance "This do in remembrance of me." The bread, (Matt. 26: 26). A psalm was then sung-Psalms 113, then, is (1) a symbolic reminder that Christ is 114-and the lamb was carved and eaten. This God's unspeakable gift to us (John 3: 16; 2 Cor. 9: 15); was followed by a third and fourth cup of wine, (2) that the gift is perfected only in that he is or wine and water, and one or the other oi broken for us (John s: 14; 10: 15; 12: 32); (3) that it is these was the cup which Christ blessed and de- efficacious only as we partake of him, i. e., reclared to be a symbol of his blood (see ver. 27). ceive him into ourselves, so that he becomes one The supper was then closed by chanting Psalms with us, as he is one with the Father (John 17: 2s), 115-118, the hymn mentioned here in verse 30. as the bread when eaten becomes part of our 26. As they were eating. Compare Mark nature, and so the sustainer of our life. Con14: 22. This clearly indicates that the Lord's cerning the proper interpretation of Christ's Supper was instituted during the progress of the declaration, " This is my body," from which the Paschal Supper, not as a separate ordinance at its Romanists deduce the doctrine of transubstanclose. See note on the Lord's Supper below. tiation, it must suffice here to note briefly, (1) Nor is it inconsistent with the statement in Luke that it is incredible that the apostles, with their 22: 20, 1 Cor. 11: 25, that he took the cup " after Lord sitting before them in bodily form, should supper," for the third and fourth cup of the have understood Christ to mean literally that the Passover were taken at the close of supper, and bread was his body; and we are to understand this language merely distinguishes the cup here Christ as they would have understood him; (2) mentioned from the one with which the supper that his language here closely conforms to that began, which is mentioned only by Luke (22:17). of the Jewish ritual. When the lamb was passed -And blessed. Some manuscripts have here the master was asked by one of the children, "Gave thanks." But the reading of the Re- "What is this?" and the father replied, "This ceived Text is preferable. This blessing of the is the body of the lamb which our fathers ate in bread would include giving thanks, but it would Egypt." Christ uses, but modifies, the same also embrace the invocation of the divine bless- formula. Does any one suppose the lamb slain ing upon the bread. Comp. 1 Sam. 9:13. The in Egypt was miraculously multiplied through language is precisely the same as that used in all the subsequent ages? (3) that Christ, in the Matt. 14:19, Mark 6: 41, and there is as litlte fuller discourse reported in John, chap. 6, which reason for supposing that it involves a mystical is a prophetic interpretation of this supper, carecharge in the one case as in the other, that is, no fully guards his disciples against the literalism reason at all. It was customary for the father into which the Romish church has fallen. In at the distribution of the bread to pronounce the verse 63 he distinctly declares, " The flesh profitbenediction, " Blessed be he who causeth bread eth nothing," and gives the explanation that the to grow out of the earth." But, says Grotius, spirit, received by receiving his words, can alone "not so much for the old creation, rather for the impart life; (4) that the same literalism would new, for which he came into this world, he pours make havoc of the symbolism of both the 0. T. out prayer and renders thanks to God for the and the N. T. Let the student consider the redemption of the human race, as though it were effect of its application, for example, to the folalready accomplished."-And brake. The lowing passages: Gen. 15: 1; Psalm 31: 3; 84: bread that was broken was a round cake or 11; John 10: 7, 11; 1 Cor. 10: 4. The sacred cracker of unleavened bread. See Mark 8: 6 writers commonly employ the verb "to be" as for illustration. Throughout the entire Passover equivalent to the verb "to represent;" e. g., week no leavened bread was allowed in the house "The three branches are three days " (Gen. 40: 12, (Exod. 12:, 15). The administration of the Lord's is); " These bones are the whole house of Israel" Supper was subsequently termed the "breaking (Ezek. 37: 11); "The field is the world, the good of bread " (Acts 2: 42; 1 Cor. 10: 16). In the breaking seed are the children of the kingdom, the tares and distribution of bread to others is there not are the children of the wicked one" (Matt. 13: 3s); symbolized, not only our covenant and commu-"I The seven stars are the angels, the seven candle CH. XXVI.] MATTHEW. 285 27 And he took the cup, and gave thanks, and gave 29 But I say unto you, I will not drink henceforth it to them, saying, Drink ye all of it: of this fruit of the vine, until that day when I drink it 28 For this is my blood of the new testament,b new with you in my Father's kingdom.c which is shed for many for the remission of sins. 30 And when they had sung an hymn, they went out into the Mount of Olives. b Jer. 31: 31.... c Isa. 25: 6. sticks are the seven churches" (Rev. 1:20). The Eucharist.-And gave it to them. The Rokey-note to the interpretation of the supper and mish church in the administration of the Supper, Christ's language respecting it is well given by distributes only the bread to the laity, and conJames Morison: "The supper is a parable to fines the cup to the priest. The Romish writers the eye, the touch, the taste." See below, note do not claim direct Scripture authority for such on the Lord's Supper, ~ 4. a distinction, but they assert that the bread is Whether Christ ate of the bread and drank of " the body and blood and soul and divinity of the wine has been a matter of some discussion. Jesus Christ entire," so that there is no necessity There is no clear answer to the question in the for participating in his blood also. They cite account. Chrysostom apparently thinks he did, Luke 24: 30 and Acts 2: 42, in support of the Alford that he did not. James Morison suggests doctrine that participation in the bread alone is that "He was, as it were, giving himself to his sufficient to constitute a full and true commudisciples. To have given himself to himself nion. Of the direction here, _Drink ye all of it, would have been to have either ignored or per- they say that the command was given to the plexed the profound significance of the ordi- apostles only, and therefore applies only to the nance." On the contrary, Luke implies his par- priests. The argument proves too much. For ticipation (See Luke 22: 15,18, note). But if he did not only the apostles were admitted to the original participate, this would be no reason why the supper, so that the same reasoning would exmodern administrator should not partake. "Al- clude the laity altogether; and if one kind suffices though in one sense he represents Christ bless- for the laity, by a parity of reasoning it suffices ing, breaking, and distributing, in another he is for the priesthood, and the cup might be abolished one of the disciples, examining himself, confess- entirely. -Drink ye all of it. "Why, coning, partaking."-(Alford.) Christ's language cerning the bread, did he say simply that they here, "Take, eat," is also quite inconsistent with should eat; but, concerning the cup, that all the Romish doctrine that the Lord's Supper is a should drink? It is as though he designed to continuous sacrifice of Christ. "He bids his counteract the cunning of Satan" (Calvin), i. e. by disciples take; and therefore it is he alone that guarding against the errorwhich he foresawwould offers. What the papists contrive, as to Christ's be subsequently introduced into the church. offering himself in the Supper, proceeded from 28. For this is my blood. See verse 26, an opposite author. And certainly it is a strange note, and below note on Lord's Supper, ~ 4. Up inversion, when a mortal man, who is commanded to this time the blood of bulls and of goats had to take the body of Christ, claims the office of represented Christ's blood; henceforth the simple offering it; and thus a priest, who has been ap- wine of this memorial supper should represent pointed by himself, sacrifices to God His own it (Hebrews 9: 13, 14).-Of the new covenant. Son."-(Calvin.) Alford and Tischendorf both omit the word new 27. And he took the cup. After supper here. But in Luke its presence is undoubted. (Luke 22:20; i Cor. 11: 25). It was, therefore, the third Therefore, the ordinary reading undoubtedly or fourth cup as described above, at the close of correctly represents Christ's words.-Which is the Supper, and after the bitter herbs, the ____ give three illustrationstwo of them Egyptian b e r s drinking-cups, such as are still used in Egypt; the other, an ancient Roman wine -u.-AROMAN WINE-CUP. EGYPTIAN CUPS. wine - cup. - And gave thanks. The Communion should be an occa- shed. He speaks by anticipation, but in the sion, as the sacrifice of Christ should be for present tense, because his passion has already us an inspiration, of thanksgiving(Psalm 116:13; Rev. truly begun.-For many. In a sense for all, 5: 6, 9). From the Greek verb here rendered gave in that all may accept and become partakers of thanks (EVXy.aQTarTE, eucharisteo) comes one of the new covenant (Rev. 22:17); not for all, in that the names frequently given to the ordinance, the all will not accept nor become partakers (Rev. 286 MATTHEW. [CH. XXVI. 22:15). Parallel to the many here are the many Compare John 8: 1. This may have been for of Rom. 5: 19; Hebrews 9: 28, and the great solitude simply, or also in part for safety. He host of Rev. 5:11.-For the remission of went directly to the Garden of Gethsemane. sins. Not, as James Morison, "a condensed Before going out to the Mount of Olives, Christ way of expressing remission of the penalty due uttered a part at least, if not all, of the discourses to sin," but, literally for the remission, i. e., the reported in John, chaps. 14-16, and the prayer in putting away of sin. The blood of Jesus not John, chap. 17. only secures pardon (Acts 5: 31), but cleanseth from NOTE ON THE LORD'S SUPPER.-Several quesall sin (i John 1: 7). The object of his death is that tions relating to the proper interpretation of the we may have eternal life (John 3: 14-16), and be re- account of the Lord's Supper, as given by the deemed from all iniquity (Titus 2:14). Observe Evangelists, we consider together here. The Christ's solemn and emphatic endorsement by theological and ecclesiastical questions respecting the very institution of the Lord's Supper, (1) of the proper mode of observance of the rite in our the 0. T. doctrine of sacrifices, i. e., of salvation churches of to-day, it does not come'within the through the shedding of blood; (2) of the N. T. province of a commentary to discuss, except indoctrine that the sins of the world are put away cidentally. by Christ, not merely through the influence of 1. Time of observance. There is no doubt that his life, teachings and example, but by his blood, the Lord's Supper was instituted on Thursday poured out for a sinful world. As by the bread he evening, the day before the crucifixion. Between emphasizes the truth that our spiritual life de- that day and the resurrection, which took place pends on our receiving his spirit into our hearts, on the first day of the week (Matt. 28: 1), two full so, by the wine, he emphasizes the truth that his days, Friday and. Saturday, intervened. But covenant or promise of grace depends on the pour- whether it was observed on the evening of the ing out of his blood, i. e., on him as a sacrifice Passover supper, or on the evening preceding, for our sins (Matt. 20. 28; John 12: 24, 32, 33; 15:13; Rom. i. e., whetheir Thursday or Friday evening was 3: 25; 5: 6, 8, 10; 1 Cor. 15: 3; Hebrews 95 12,16, 26, 28; 10: 10, the time observed by the Jewish people as the 19; 1 Pet. 2: 24; 1 John 1: 7; Rev. 1: 5; 5: 9). As to the Passover, is a serious question. This question is contrast between the Old and New Covenants, of no particular importance, except that the see Gal. 4: 21-31; Hebrews 8: 9-13; 10:16-18, supposed discrepancy between John and the and compare Deut. 28: 1; 30: 16, with Rom. three Synoptic Gospels has been made the occa7: 25; 8:1. But in the O. T. the promise of salva- sion of assault on the credibility of the gospel tion from sin was, as it is in the N. T., to penitence narratives. I shall here state very briefly the and faith. See Rom. chap. 4; Isaiah 55: 7. difficulty, and what I believe to be the true solu29. This fruit of the vine. This language tion. For a fuller exposition the student is is used after the blessing has been pronounced on referred to Robinson's English Ha-armony of the the cup, showing evidently that it still contained Gospels, vin, ~~ 133-158, Intro. note, and Anwine simply, and that the language "This is my drews' Life of Our Lord, pp. 423-460. blood" is to be interpreted as symbolical.- The feast of the Passover properly began on Drink it new. Not drink new wine, but drink the 15th and lasted to and including the 21st day it anew. (The Greek is not vs)'o but zvJ;.-.) of Nisan (Numb. 28: 17), thus making a feast of seven The new heavens and the new earth shall have a days. But the Jews calculated their feast days, new memorial of God's love in Christ. Observe including the Sabbath, from the sunset of the (1) that the Lord's Supper is a prophecy as well day preceding. Thus the feast of the Passover as a parable; has a future as well as a com- strictly began on the evening of the 14th of Nisan. memorative aspect; looks back to the Passover, On that day the lamb to be eaten was slain beforward to the marriage supper of the Lamb; (2) tween three and five o'clock in the afternoon, that as the Lord's Supper superseded the Pass- and on the evening of the same day the supper, over, so the heavenly supper will supersede the prescribed in Exod. 12: 17-20, was eaten in the earthly memorial. Luke (chap. 22: is) reports sim- various households (Exod. 12: 6; Lev. 23: 5; Numb. 9: 3ilar language to that used here; but in connec- 5; Deut. 16: 6). This was not strictly of a festival tion with the cup before the Supper. Perhaps character. The unleavened bread, the bitter the words were repeated. herbs, the dress and attendant circumstances 39. And when they had sung an hymn. (Exod. 12:8-11), all reminded the nation of their Literally, when they had hymned.-Psalms 113, bitter bondage in Egypt. "It was," says Light114, 115, and 116, were ordinarily chanted at the foot, "a thing rubbing up the remembrance of Jewish Passover; the first two during, the last affliction, rather than denoting gladness and two at the close of the service. These were making merry." After this supper, a memorial probably the Psalms now chanted.-They went of the fearful night when the dead lay in every out into the Mount of Olives. Luke adds, house of Egypt, followed the more joyous festiv"4 as he was wont," i.e., during this passion week. ities which rendered the week one of national ('at. XXVI.] MATTHEW. 28-? rejoicing. The rites which characterized this chal lamb, John generally uses the same term to week are described in Numbers 28: 18-25, and embrace the festivities of the entire week; (2) Lev. 23: 4-8. There were also introduced by that John wrote after the destruction of Jerusathe Jews, subsequent to the institution of the lem and the end of Judaism as the divine religion, Passover, voluntary offerings, which were called and, therefore, it might be expected that he Khagigah or Chagigah. These more joyous offer- would write with less precision of language conings were usually presented on the 15th of Nisan, cerning Jewish rites and ceremonials; (3) that if the day succeeding the supper proper. These we believe, as I think we have abundant reason facts interpret both the difficulty and the solu- for believing, that John wrote with the Synoptists tion. The three Synoptists unquestionably rep- before him, and to supply what they omitted, it resent Christ as eating the true Passover with is difficult to conceive that he would have left his disciples. Matthew says that on the first day what appears to be a glaring contradiction beof the unleavened l.read (verse 17) the disciples tween his account and theirs, if we assume that came to Christ for directions respecting prepa- by the word " passover" in John 18:28, and rations for the Passover, i. e., the Passover sup- 19: 14, he means the paschal supper; (4) that per. Mark and Luke are still more definite. there is no contradiction whatever, if we under" The first day of unleavened bread when they stand by his use of that term the festivities of killed the Passover," says Mark; "when the the Passover week, which did not, as we have Passover must be killed " is Luke's language. It shown, strictly begin until the 15th of Nisan. As would be almost impossible to designate more to the argument of Alford that the law forbade distinctly the 14th day of Nisan, when the lambs the Jews departing from their house after the were slain in the temple, to be eaten in the house- paschal meal before morning (Exod. 12: 22), whereas holds that same evening. " Philologically con- Christ and his apostles went out at the close of sidered there cannot be a shadow of doubt but the supper, the answer is that, in point of fact, that Matthew, Mark, and Luke intended to this prohibition, even if intended to be observed express, and do express in the plainest terms, in the subsequent memorial services, which is their testimony to the fact that Jesus regularly doubtful, was in Christ's time no longer observed. partook of the ordinary and legal Passover meal As to the argument that, according to Rabbinical on the evening after the 14th of Nisan, at the law, a trial and execution could not take place on same time with all the Jews."-(Robinson.) a feast day, the sufficient reply is that many of John's Gospel, on the other hand, has been taken the rules of the Rabbinical law were violated by to indicate that the meal described by the Syn- the proceedings in the trial and crucifixion of optists must have been taken before the Passover Jesus. I judge, then, with Robinson, that "there supper, i. e., on the evening of the 13th of Nisan. is nothing in the language of John, or in the atAnd Alford, who offers no explanation of the tendant circumstances, which upon fair interpresupposed discrepancy, declares in strong terms tation requires or permits us to believe, that the that "the narrative of John not only does not beloved disciple either intended to correct or has sanction but absolutely excludes " the other sup- in fact corrected or contradicted, the explicit and position, i. e., that the Lord's Supper and the unquestionable testimony of Matthew, Mark, and paschal supper were contemporaneous. The Luke," and with Andrews, that "there is no disreferences in John's Gospel which are supposed crepancy between the Synoptists and John. The to sustain this assertion are the following: John Lord ate the true paschal supper at the appointed 13: 1, " Now before the feast of the Passover" time,-the time when it was eaten by the Jews in when Jesus knew that his hour was come; general, on the evening following the 14th of John 18: 28, "They themselves (the Jews) went Nisan," i. e., as we should say, on the evening of not into the judgment hall (on Friday morning, the 14th. For an opposite view, see Farrar's the day of the crucifixion) lest they should be Life of C/thrist, Appendix, Excursus X. That the defiled; but that they might eat the Passover;" Lord's Supper was partaken on the evening of John 19: 14, "It was the preparation of the Pas- the Jewish Passover is maintained by Robinson, sover, about the sixth hour," a phrase whichAndrews, Kitto, Smith, Eddy, Newcoire, and occurs in describing the trial before Pilate on apparently Lightfoot; it is doubted or denied by Friday forenoon; John 13: 29, "Buy that we Pressens8, Milman, Ellicott, Townsend, Alford, have need of against the feast," words supposed Neander, and Farrar. to have been uttered by Christ to Judas during 2. Relation of the Lord's Supper to the Passover. the Lord's Supper, and therefore to indicate that The question whether our Lord simply adopted the feast was still future. Referring the reader, and modified the paschal supper, or at its close for fuller interpretation, to these passages and instituted a new and independent Christian ordithe notes upon them, it must suffice here to say nance, is a matter of debate. It is important (1) that while the Synoptists generally mean by only in throwing light on the significance of the "the Passover" (to tira(xa) the feast of the pas- ordinance. The paschal supper was a family 288 MATTHEW. [CH. XXVI. rather than a church ordinance, was observed in ing to the spiritual nature, and preparing the the home circle, the father administered it, and body for the glorious change of the resuroriginally killed the lamb himself, though a later rection of the last day." The objections to this law required the sacrifice to be performed at the view are, (1) that it violates the fundamental rule temple (Deut. 16: 1-6). Matthew and Mark in their of Scripture exegesis, in not taking the words of account of the Lord's Supper both say "As they Jesus Christ in the sense in which they would were eating Jesus took bread" (see ver. 26; Mark have been understood by his hearers at the time; 14: 22). Luke and Paul both say that he took the (2) it represents the sacrifice of Christ as contincup "after supper" or "when he had supped" uous, while the Scripture declares it to have (Luke 22: 20; 1 Cor. 11: 25). Some eminent scholars, taken place once for all (Heb. 9: 28; 10: 12-18); (3) it among whom may be mentioned Dr. Conant of represents the need of man to be a participator this country, and Dr. Brown of Scotland, follow- in Christ's body and blood, whereas what man ing Calvin, regard the Lord's Supper as entirely needs is a participation in Christ's spirit, without separate from the paschal feast and instituted at which we are none of his (Rom. 8: 9); (4) it rests its close. The more general opinion is that the on the assertion of a continuous miracle, viz., words " after supper" or "when he had supped" the change of bread and wine into flesh and indicate simply that the cup referred to was the blood, while confessedly there is nothing to indithird or fourth in the paschal supper, which was cate such a change; the bread is still in appeartaken toward the close of the feast; and that as ance and in chemical constitution bread, and the Jesus adopted but gave new significance to bap- wine is still wine; and thus the very essence is tism, so he employed the paschal feast, but gave wanting of a true miracle, which is an external a new meaning to it. This substantially appears and sensible sign of a spiritual truth or a divine to be the view of Lightfoot, Lange, Ellicott, Stan- authority. See note above on verse 26. ley, Alford, Andrews, and Barnes; and this ap- In studying the true significance of this suppears to me the better view. This view is also per, note the following facts: (1.) Its simplicity. sustained, indirectly, by Paul'sreferencetoChrist It is instituted as the disciples are eating; out as our Passover in 1 Cor. 5: 7. of the materials of the supper; without a pre3. Did Christ intend this Supper as a permanent scribed form or ritual; with no other preparaChurch Ordinance? The language of the Evan- tion than love in Christ for his disciples, and in gelists is not conclusive on this question. His the disciples for Christ. (2.) Historically it is words, "This do in remembrance of me " (Luke connected with the Passover, which prefigured 24: 19; 1 Cor. 11: 24, 25) might mean simply, Hereafter and interprets it. Thus it memorializes our keep the Passover feast, as long as it is observed, deliverance from the bondage of sin by the death in remembrance not merely of the Jewish national of Christ, who is our Passover (Rom. 8: 2; 1 Cor. 5: 7). deliverance, but of the new and grander covenant (3.) It prophetically points to the future marin my blood. The command is not in words more riage supper of the Lamb (ver. 29; Mark 14: 25). specific or significant than the command in John (4.) The bread and wine enter into and become 13:14, 15, to wash one another's feet. But the part of our flesh and blood, and so the support subsequent practice of the apostles (Acts 2:42,46, of our life. It is Christ in us who is the hope of 20:7), and still more the fact that directions for glory (Rom. 8: 9; Gal. 2: 20). (5.) The wheat must the Lord's Supper were made a matter of special be bruised and broken, and the grape crushed revelation to Paul (i Cor. 11: 23), seem to make it and bleeding, before we can eat the bread or clear that Christ intended the ordinance for a drink the wine. It is by the death of Christ that perpetual one, and that his apostles so under- we have life (see above, ver. 28, note; Gal. 3:13; 1 Pet. 4: 1; stood it. Whether it was intended to be strictly Rev. 5: 6). Compare, for Christ's own interpretaa church ordinance, and confined to members of tion of this supper, John 6: 26-65. Observe the visible church, is another question, and one especially, in its bearing on transubstantiation, on which the record of its institution throws no verse 63. light. 5. _Method and conditions of observance. These 4. Significance of the Lord's Supper. The Ro- are evidently not to be determined by the examman Catholic interpreters, taking literally ple of Christ; for the original supper was taken Christ's words, "This is my body," "This is in a private house, an upper chamnber, at night, my blood" (verses 26, 28), hold that Christ's sacri- around a table, reclining, women excluded, only fice is a continuous one; that by the blessing of the ordained apostles admitted. None of these the priest the bread and wine are now converted conditions are maintained to-day by any Chrisinto the "body and blood and soul of our Lord tian sect. If the conditions are determined by Jesus Christ; " that hence the consecrated ele- Christ's words, these prescribe no form, give no( ments " contain Jesus Christ himself, the foun- hint who shall administer, and prescribe no contain of all grace, and become, if worthily par- dition of participation but a loving remembrance taken, the pre-eminent means of grace, minister- of Christ himself (Luke 22: 19; 1 Cor. 11: 24, 25). And COH. XXVI.] MATTHEW. 289 31 Then saith Jesus unto them, All ye shall be of- men shall be offended because of thee, yet will I never fended because of me this night: for it is written,d I be offended. will smite the shepherd, and the sheep of the flock 34 Jesus said unto him, Verily I say unto thee, That shall be scattered abroad. this night, before the cock crow, thou shalt deny me 32 But after I am risen again,e I will go before you thrice. into Galilee. 35 Peter said unto him, Though I should die with 33 Peter answered and said unto him, Though all thee, yet will I not deny thee. Likewise also said all the disciples. d Zec. 13: 7...e ch. 28: 7, 10, 16. with this agrees the words of Paul (i Cor. 11: 27-29), Luke 24: 7; John, chap. 21. The connection where he defines eating unworthily to be eating and significance is well given by Quesnel: "The without "discerning the Lord's body," i. e., as sheep forsake the shepherd, but he forsakes not the context shows, like an ordinary supper, and his sheep." without remembrance of the Lord. 33. Peter answered, * * * Ilwill never be offended. Christ had previously warned Ch. 26: 31-35. PROPHECY OF PETER'S DENIAL.- Peter of his peculiar danger: "Satan hath deLET HIM THAT STANDETH TAKE HEED LEST HE FALL.sied to have you, * X but I have prayed The four Evangelists record Christ's prophecy for thee" (Luke 22: 32), and Peter had resented the of Peter's denial; Mark 14: 27-31, Luke 22: idea that he needed the Lord's prayers. Now, 31-38; John 13: 36-38. The prophecy appears when Christ warns all of their danger, Peter to have been twice uttered-once before the should have been the first to heed the admonisupper, of which Luke and John give a report, tion, but is the most outspoken in resenting it. once after the supper, of which Matthew and His self-confidence has not been weakened by the Mark give a report. Luke's account must be previous warning; only experience can weaken compared with Matthew's in order to under- it. " Where he should have prayed and said, stand Peter's spirit. He had been warned of his Help us, that we be not cut off, he is confident in danger, and had resented the warning; it is now himself and saith,'Though all men should be ofrepeated, but is still resented. The proverb, fended in thee, yet will I never.' "-(Chrysostom.) "Forewarned is forearmed," is true only of 34. Jesus said unto him. Mark (14:30) watchful souls. gives probably his exact words: "Verily (see Matt. 31. Then. After the supper, but not neces- 5: is, note) I say unto thee, That this day, even in sarily after they had left the room.-All ye this night, before the cock crow twice, thou shall be offended. Caused to stumble and shalt deny me thrice." The first cock-crow is at fall into sin. Compare Matt. 11: 6, note. Christ midnight, but inasmuch as few hear it, the cockis sometimes a cause of stumbling; and a rock crowing is generally put for the second crowing, of offence; so the Christian will be at times in i. e., the early dawn. Matthew's language here, the course of duty.-For it is written. The "before the cock crow," is thus equivalent to reference is to Zech. 13: 7, which Henderson Mark's "before the cock crow twice;" by both translates as follows: "Awake, 0 sword! against the early dawn is indicated. In fact, the cock my Shepherd, and against the man who is united was heard to crow twice during the thrice reto me, saith Jehovah of Hosts; smite the shep- peated denials of Peter (Mark 14: 68, 72).-Deny herd, and the sheep shall be scattered." The me. Disown me as Master and Lord. Comp. sword is simply an emblem of death by any Luke 22: 34. instrument (Exod. 5: 21; 2 Sam. 12:9 with 2 Sam. 11: 24). 35. Peter said unto him, Even if it It is therefore an appropriate emblem of the should bind me to die with thee yet crucifixion. The prophecy itself is difficult; but would I not disown thee. His language that it refers to Christ is evident, (a) because in the original is stronger than that of our EngChrist is the only Shepherd who can be described lish version. - Likewise also said all the as " the man who is united to God; " (b) because disciples. They were inspired by Peter's enChrist here explicitly applies it to himself.-I thusiasm, and imbibed his self-confidence. will smite the shepherd. Not merely, as There is a right Christian confidence, but it Bengel, "God is said to smite Jesus, since he rests on the presence and power of the Lord (Phil. delivered him to be smitten." Throughout the 4:13; 2 Tim. 1: 12); and upon a consciousness of N. T. Christ is represented as offered up by his personal weakness (2 or. 12: 9, 10). Peter's rested own Father or by himself, though it is also ex- on his own courage and fidelity, and failed him plicitly declared that he was slain by wicked men in the hour of trial. "A man's willingness is not (John 3: 16; Rom. 5: 8; Heb. 7: 27; 9: 14, 28; comp. John 18: 11; sufficient unless he receive succor from above; Acts 2:23). but, we gain nothing by succor from above, if 32. I will go before you into Galilee. there be not a willingness on our own part."For fulfillment of this prophecy see Matt. 28: 7; (Chrysostom.) Comp. Phil. 2: 12, 13. 290 MATTHEW. [Cu. XXVIL.36 Then f cometh Jesus with them unto a place 37 And he took with him Peter and the two sons of.called Uethseemane, and saith unto the disciples, Sit ye Zebedee, and began to be sorrowful and very heavy, here, while I go and pray yonder. ~ f Mark 14: 32, etc.; Luke 22: 39, etc.; John 18: 1, etc. Ch. 26: 36-46. CHRIST' AGO-NY IN GETHSEXIIAE. John (18: 1) mentions going into the garden, but -CHRISTTS NATURE, EXPERIENCE, AND OFFICE ILLUS- not the agony, an indication that lie wrote with TRATED; HE TAKES ON HIM:NOT MElELY THE APPEARt- the other Evangelists before him, and in part to ANCE BUT THE REALITY OF MANHOOD; BECO1ES A supply what they had omitted. Luke, alone, SYMPATHIZING HIGH PRIEST; IS TEMPTED IN ALL POINTS LItE AS WE ARE YET WITHOUT SIN (Phil. *2:', 8- le- (verses 43, 44) mentions the appearance of the angel rews 2: 16-18; 4: 15, 1.6).- CHRIST'S LOVE FOR US strengthening Christ and the bloody sweat; ILLUSTRIATED: THE AGONY OF GETHSEMANE IS THE otherwise, the three accounts are substantially AGONY OF A SUFFERIING LOVE.-THE SINFULNEcSS OF SIN the same. The verbal differences, especially in ILLUSTRIATED1: BY THE EXPEiIENCE OF HOIRROR IT PRO- their reports of the prayer, are noteworthy and DUCES IN CHRIST.-THE CHRISTIAN'S CONFLICT ILLUS- instructive; "Shewing us, even in this solemn TRATED: THE BATTLE BETWEEN THE WILLING SPIRIT istance, the copparative indifference of the AND THE -WEAK FLESH: THE ARMAMENT, PRAYER; T*E instance, the comparative indifference of the AND THE WEAK FE: THE RAMENT, AR; THE letter when we have the inner spirit. "-(Aford.) VICTORY, CALM ACQUIESCENCE IN THE DIVINE WILL. Observe the inconsistency of these accounts This inexplicable experience is recorded by with the modern mythical theory of the origin' Matthew, Mark (14:32-42), and Luke (22:39-46). of the Gospels. Such a struggle would never GARDEN OF GETHSEMANE: JERUSALEM IN THE BACKGROUND. be invented and imputed to thle God-man, by it with their conception of the character of Jesus his adherents. Even Celsus (2d century) and as merelM a lofty and noble man. Julian (4th century) held it up for contempt 36. Then; probably about midnight; comns an evidence of weakness and fear; and Renan eth Jesus to a place called Gethsemane.;and Schenckel endeavor, in vain, to reconcile The word is Hebrew, and means oil-press. CH. XXVI.] MATTHEW. 291 38 Then saith he unto them, My g soul is exceeding 39 And he went a little farther, and fell on his face, sorrowful, even unto death: tarry ye here, and watch and h prayed, saying, 0 my Father, if it be possible, with me. let this cup i pass from me! nevertheless,i not as I will, but as thou will. g Ps. 116: 3; Is. 53: 3, 10; John 12: 27.... h Heb. 5: 7... el. 20: 2.... j John 5: 30; 6: 38; Rom. 15: 3; Phil. 2: 8. Wordsworth comments on its significance as an the full and unexpected disclosure made in that emblem of trial, distress, and agony, and refers hour of the burden he must bear. See LESSONS to Isaiah 63: 3; Lam. 1: 15; Joel 3: 13. Comp. OF GETHSEMANE below. Rev. 14: 20. It was a garden, i. e., an orchard, 38. MIy soul is exceeding sorrowful, outside of Jerusalem, east of the brook Cedron, even unto death. A proverbial expression on the slope of the Mount of Olives beyond, and indicating the severity of the suffering. Comp. was a spot where Christ and his disciples were Jonah 4: 9. But here it is not hyperbolic. Cerwont to resort (John8 18: 1; Luke 22: 29). Its location tainly it is not to be interpreted as Bengel, cannot be identified with certainty. Our illus- "Such sorrow might have driven an ordinary tration shows the traditional site, which is en- man to suicide." The sorrow itself was, if not closed with a low wall covered with white stucco, alleviated, sufficient to cause death; it brought and comparatively recently erected. A series cf him to death's door. "Our Lord's whole inmost rude pictures are hung along the wall, represent- life must have been one of continual trouble of ing different scenes in Christ's passion. The spirit. He was a man of sorrows and acquainted place is under the control of the Roman Catholic with grief. But there was an extremity of anpriesthood. If not the genuine garden, which is guish now, reaching even to the utmost limit of very doubtful, it is in the same general locality, endurance, so that it seemed that more would and the olive-trees are of very great antiquity, be death itself.' —(Alford.) Rather, more would and so decayed as to require to be propped up to have caused death, as is indicated by the bloody prevent being blown down by the wind.-Sit ye sweat produced by what he endured. See Luke here while I go and pray yonder. Corn- 22: 44, note.-Tarry ye here and watch pare the language of Abraham in Genesis 22: 5, with me. Not because "in the abasement of "Abide ye here with the ass, and I and the lad his humanity he regarded them as some comfort will go yonder and worship." "Jesus, priest to him." The hunger of the human soul for and victim, lays himself on the altar, with Abra- sympathy and love is not a part of its abasement. ham's faith and Isaac's resignation."-(Stie'.) It is in the 0. T. attributed to God (Jcr. 3: 14; 31: 20; 37. Peter and the two sons of Zebedee. Ezek. 33: 11; Hosea 11;8) and here to the God-man. James and John. They had been witnesses of In his struggle with the powers of darkness he his transfiguration (Matt. 17: 1) and of one of his desired the fellowship of friends. greatest miracles (Mark 5: 37). "Jesus Christ im- 39. And he went a little further; about parts his sorrow and heaviness of heart to those a stone's cast (Luke). The distance would not whom he loves the most."-(Queanel.)-Began exceed forty or fifty yards, if so much; the disto be very sorrowful and dejected. So ciples might therefore catch the leading words of great was his sorrow now, that all which he had Christ's prayer before drowsiness overpowered previously endured was as nothing; now, as for them. This separation from his disciples was the first time, he began to experience sorrow. because he would be alone. "When some great Mark says that he was " sore amazed," and the necessity urges us, because the fervor of prayer original, which is aptly rendered, implies that is more fully indulged when we are alone, it is the disclosure of the sorrow came upon him, if useful for us to pray apart. And if the Son of not literally as a surprise, at least with new and God did not disregard this aid, it would be the unexpected force. Luke (22: 44) says he was "in greatest madness of pride in us not to apply it an agonzy," i. e., a conflict, for this is the literal for our own advantage."-(Calvien.)-And fell meaning of the original. Combining these ac- on his face. Mark says, "on the ground;" counts we have a hint of the elements which Luke says, "he kneeled down. "-And prayed, entered into this mystical experience. There saying, P + * Let this cup pass from was a confltict, i. e., between his dread of the im- me. The cup is in the 0. T. an emblem both of pending Passion, and his desire to accomplish it. the mercy (Psalm 23: 5), and of the wrath (Psalm 75: 8; (Luke 12: 50; John 12: 27, 2s); a bitter sorrow, the Isaiah 51: 22; Jer. 25:15-17; Ezek. 23: 33) of God; generalsecret of which we may partially conjecture, it ly, the latter. The cup which Christ drinks, of is not and cannot be fully interpreted to us; a sorrow, becomes the cup of our salvation (Psalm dejection, produced by the seeming failure of his 116: 13; Matt. 26: 27, 28). To him it is wrath, to us it earthly mission, the rejection of him by his na- is mercy. tion, the dullness of spiritual vision, even in his In studying this prayer of our Lord, compare disciples; and a sense of surprise and horror in the accounts in the three Evangelists. 292 MATTHEW. [Ci. XXVI 40 And he cometh unto the disciples, and findeth 4I Watch,k and pray, that ye' enter not into temptathem asleep, and saith unto Peter, What! could ye not tion;m the spirit n indeed is willing, but the flesh is watch with me one hour? weak. k Mark 13: 33; 14: 38; Luke 22:40; Eph. 6: 18; Rev. 16:15....1 Pr.4: 14,15....m Rev. 3: 10....n Is. 25: 8,9; Rom. 7: 18-25; Gal. 5:17. MATTHEW. MARK. LUKE. Oh my Father, if it be possi- Abba, Father, all things are Father, if thou be willing, ble, let this cup pass from me; possible unto thee: take away remove this cup from me; nevertheless, not as I will, but this cup from me; neverthe- nevertheless, not my will, but as thou wilt. less, not what I will, but what thine be done. thou wilt. Observe (1) the variation in expression. Mat- will at unity with the Father's will."-(Alford.) thew says, "If it be possible;" Mark, "All Similarly Calvin, Ryle, and others. But, in the things are possible;" Luke, "If thou be will- same sense and to the same extent, the experiing." If it was not possible, this was only be- ence of Paul (Rom. 7:15-17), and of every Christian, cause God, in his supreme wisdom, did not will shows two wills. Such metaphysical refinements to remove the cup, i. e., because the Divine will on Scripture belong not to the spirit of little could not be carried out except by Christ's Pas- children, with which we are to receive this and sion and death. The spirit of the prayer is seen all the mysteries of the kingdom of grace (Matt. by combining the accounts thus: Father, all 18:3). The experience of Christ is to be interthings are possible to thee; if thou canst accom- preted, so far as it can be interpreted at all, by plish thy Divine purposes and let this cup pass our own lesser but analogous conflicts. "It is from me, remove it. Observe (2) the spirit of not inconsistent with the spirit of prayer that the prayer as embodied in all these accounts. Christ here asks a thing that is impossible to be (a.) Its simplicity and brevity illustrate his own granted to him; for the prayers of believers do instructions (Matt. 6:7, 8). We need not suppose not always flow on with uninterrupted measure that the report is a verbatim one; but it cer- to the end, do not always maintain a uniform tainly exhibits the essential character of this measure, are not always arranged even in a disprayer. (b.) Its trustfulness. In the address tinct order, but on the contrary are involved and Abba, Father, and the expression of confidence confused, and either oppose each other or stop in the Father's power, All things are possible in the middle of the course, like a vessel stopped unto thee. Nothing depends on Judas, Caia- by tempests, which, though it advances towards phas, or Pilate; all on God (comp. verse 53; John 19: 11). the harbor, cannot always keep a straight and (c.) Its earnestness and outspokenness of peti- uniform course, as in a calm sea."-(Calvin.) tion, "Take away this cup." Before his Father 40. And he cometh unto the disciples. he pours forth his desire without hindrance. That is to the three, Peter, James, and John.Comp. Heb. 4:16. (d.) Its supreme petition. And findeth them asleep. "Sleeping for Not as I will, but as thou wilt. This is not sorrow " (Luke). Observe, they forget sorrow in merely the language of submission, but of peti- sleep, Christ conquers it by prayer. Compare tion; he does not merely say, If not as I will, with the world's forgetfulness of sorrow the then as thou wilt, but, Do not what I will, rather Christian's victory over it, Rom. 5: 3; 8: 35-39. what thou wilt. But (7r:;1v) is an adversative -Unto Peter. Who had just boasted that he particle signifying a positive preference for the would never forsake his Lord, yet forsook him petition which follows. Thus he negatives the at the very entrance-door of his Passion.-One erroneous notion of prayer, viz., that it is the hour. Not to be taken literally. There is means by which the wish of man determines the nothing definite to indicate the time spent in the will of God, " Not as I will;;" and teaches the garden. Andrews supposes that they reached it true office of prayer, viz., to change the will hu- about midnight, and the arrest took place beman into the will divine. See a sermon by F. W. tween one and two in the morning. Certainly Robertson on Matt. 26: 39. The commentators considerable time elapsed between the arrest and see in this prayer a plain refutation of the Mono- daylight. thelite heresy, which held but one will in the 41. Watch and pray. Observe the double Lord Jesus. "The distinction is clear and command. Some watch without praying, some marked by our Lord himself. In his human pray without watching. Corresponding to this sold he willed to be freed from the dreadful is Paul's direction in Phil. 2:12, 13.-That ye things before him; but this human will was enter not into temptation. Contrast James overruled by the inner and divine purpose, the 1: 2, "Count it all joy when ye fall into divers CiH. XXV1.] MATTHEW. 293 42 He went away again the second time, and prayed, 45 Then cometh he to his disciples, and saith unto saying, 0 my Father, if this cup may not pass away them, Sleep on now, and take your rest; behold, the from me, except 1 drink it, thy will be done. hour is at hand, and the Son of man is betrayed into 43 And he came and found them asleep again: for the hands of sinners. their eyes were heavy. 46 Rise, let us be going: behold, he is at hand that 44 And he left them, and went away again, and doth betray me. prayed the third ~ time, saying the same words. o 2 Cor. 12: 8. temptations." It is a joy to us to be brought he makes no attempt to arouse them the second involuntarily into circumstances that try our time.-Saying the same words. Mark uses faith, and so give us new disclosures of our the same language in describing the second Saviour's power and grace; it is a sorrow to us prayer. Matthew's account is, apparently, the when we enter into temptation voluntarily, and most specific of the three. Luke does not menso entertain it with the will. Thus to enter into tion the third prayer. temptation is to enter into sin.-The spirit in- 45, 46. Sleep on henceforth. Not merely deed is eager, but the flesh is weak. The now. The language implies that the opportunity reference is unmistakably to Peter's eager decla- for watchful sympathy with the Master has forration that he was ready to suffer imprisonment ever passed. He will make no further demands and death with Christ (Luke 22: 33). Thus Christ upon their sympathies.-Rise, let us be going. looks mercifully upon their strong desire, and so The language of the next verse indicates that pardons their weak performance. It is, however, the Temple officers, with Judas, were already aptrue that our Lord himself illustrates this say- proaching the garden, and the instant arousal of ing. "At that moment he was giving as high and the disciples was essential to their safety. The pre-eminent example of its truth as the disciples seeming contradiction of the two directions has were affording a low and ignoble one. He, in given rise to various explanations. The best, the willingness of the spirit, yielding himself to because the simplest and most natural, is that the Father's will to suffer and die, but weighed which interprets them as the expression of indown by the weakness of the flesh; they, having flections of feeling. The direction to "Sleep professed, and really having, a willing spirit to on" is uttered in semi-soliloquy, "partly in bitsuffer with him, but, even in the one hour's watch- terness, partly in reproach, partly in a kind of ing, overcome by the burden of drowsiness."- irony, partly in sad earnest." The direction, (Alford.) Observe in this contrast the lesson for "Rise; let us be going," is a practical command, us. In both Christ and the disciples there is a uttered directly to the disciples, to arouse them willing spirit, in both weakness of the flesh. to the danger at hand. The one is a gentle reBut in Christ the spirit conquers the flesh, and proach for past neglect; the other is a kindling he is victor; in the disciples the flesh conquers command for the present exigency. The moral the spirit, and they are defeated. "Not every significance of the two is admirably drawn out one that saith unto me Lord, Lord," the willing by F. W. Robertson, in a sermon, which emspirit, "but he that doeth the will of my Father," bodies them in two sentences: "The irreparable whose flesh obeys the will, " shall enter into the past; the available future." kingdom of heaven " (Matt. 7: 21). LESSONS OF GETIISEMANE.-The mystery of 42. He went away again and prayed Gethsemane is a subject for reverent study, the second time. "More earnestly," says not for full interpretation. No theology can Luke, who adds the account of the bloody sweat explain Christ's character, no psychology can (Luke 22: 44, note). Observe the change in the prayer fathom his experience. No one may enter into the which Mark and Luke do not indicate. The mysteries of his experience of grief; but no one continuance of the trial he accepts as God's who loves his Lord can pass it by uncontemplatanswer to the petition, "Let this cup pass from ed. In studying it, beware of any interpretation me;" he now asks only, "Thy will be done." which professes to afford a complete explanation. The wish to be relieved from the Passion is sub- Such interpretations are either extra Scriptural, dued; the will to fulfill the Father's will is su- or anti-Scriptural; they either deny the agony, preme. At what time the angel appeared to because it is inconsistent with Christ's divine him, strengthening him, as described in Luke nature, or belittle it, by explanations inconsistent 22: 44, is uncertain. I should agree with Alford with the heroism of his human nature. Reverin placing it after the first prayer, and consider- ently recognizing the incomprehensible mystery ing the change in the form of petition, which of this agony, we may yet discern in it clearly Matthew alone notes, as due to that gracious certain facts and lessons. In deducing them 1 interposition. His prayer was heard and an- quote in part from my Jesus of lNazareth, chap. swered, as was Paul's (2 Cor. 12: 8-10). 31, where I have endeavored to give a fuller 43. 44. And he left them. Observe that analysis of this experience. (1.) A real spiritual 294 MATTHEW. [CIo. XXVI. struggle with temptation is described. The lan- of future betrayals, denials, crucifixions. "He guage of the Evangelists is explicit. Christ is saw the seeming fruitlessness of his sacrifice; he sorrowful, dejected, surprised, in an agony. See saw his cross despised by some, ignored by many verse 37, note. Other incidents in his life indi- more; he heard the story of his love repeated in cate analogous though lesser struggles with a thousand pulpits by cold lips, and falling in a temptation (Matt. 4:1-11, note, p. 40; Luke 12: 5; John 12: 27; thousand congregations on dull ears." (e.) The 16: 32). The Epistle to the Hebrews, referring sense that all was voluntarily borne, might have unmistakably to this experience, describes it as been easily escaped, might still be escaped. He a real spiritual conflict. Heb. 5: 7 declares that laid down his own life; no man took it from him Christ suffered being tempted, i. e., temptation (verse 53; John 10: is). Was he not throwing away a really entered into his soul (Heb. 2: 18; comp. 4: 15). life which duty as well as instinct demanded he (2.) The nature of the conflict is indicated.-This should preserve? (f.) The Tempter added subwas not between two wills, the human and the tle suggestions of evil, hinted at (John 14: 30) but divine; the conception of two wills in one per- unreported. "He who employed in the wilderson is not found in Scripture, and is a hypothesis ness all his arts of flattery, employed in the garden of later theology, to account for the person and all his inconceivable enginery of malice." Such experience of Christ. All such extra-Scriptural seems to me to be some of the human elements psychology is to be regarded with distrust. of anguish and conflict which enter into this Christ intimates the nature of the conflict as one hour; but they alone do not interpret it. For between the flesh and the spirit, the natural de- (4.) There was an element in that conflict which we sire to escape the anguish of the Passion, and can never fully appreciate. Of this, the later the higher spiritual purpose to fulfill, at what- writers, Paul especially, gives some hint, but in ever cost, the mission given him by the Father language which the heart rather than the reason (ver. 41, note). Thus it is partially interpreted by must interpret (Rom. 8: 3; 2 Cor. 5: 21; Gal. 3: 13). To the analogous conflicts in Christian experience. Christ "death as the punishment of sin, bore a But the contrast between our partial and his dark and dreadful meaning, inconceivable by any perfect victory is noteworthy. See, for examples, of us, whose inner will is tainted by the love of the cases of Moses (Exod. 4: 1-17), Gideon (Judges, chap. sin. Psalms 40:12; 38: 1-10."-(Alford.) " To 6), Elijah (i Kings 19: 1-14), David (Psalms 42, 43, 73, 77, see as in the revelation of an instantaneous etc.), Jeremiah (i: 4-10, n; ch. 4, etc.), Jonah (chap. 4), vision the dark deeds and darker thoughts of Paul (Rom. 7:13-25). (3.) Some hints of the elements generations past and generations yet to come; in Christ's agony are given or may be reverently to turn from the setting sun of the past to the surmised. (a.) Jesus was in the prime of man- rising sun of the future, and alike in the night hood; life was just opening before him; his soul and in the morning horizon of history see only was eager for work, and conscious of rare capa- written the deep damnation of a lost world; and bility to perform it; his death was the end of all then to feel the dark pall of this accursed load human hope of achievement. (b.) Into this one settling strangely down upon the soul-a soul hour was crowded by prevision the combined whose divine purity trembled with unutterable horrors of the Passion, its cruelty, its shame, its horror at the lightest thought of sin-this, infiphysical torment, its spiritual tortures. "His nitely more than human experience, is incapable flesh with all its capacities and apprehensions, of any other interpretation than that which it was brought at once into immediate and simul- receives from the superhuman agony of him taneous contact with every circumstance of who, for our own sakes, endured it." (5.) The horror and pain that awaited him (John 18: 4); method of Christ's conflict and the secret of his which is never the case with us. Not only are victory. By his experience he explains and qualithe objects of dread gradually unveiled to our fies his teaching: "Sufficient for the day is the minds, but hope is ever suggesting that things evil thereof." He looks intently and couragemay not be so bad as our fears represent them." ously on the future; he summons all his powers -(Alford.) (c.) To his own anguish was added to consider it and equip himself for it; he pours that of others vicariously borne: his mother's forth in full freedom of prayer his wish, "Let grief, his disciples' dejection and dispersion, the this cup pass from me; " he compels that wish doom of his country (Luke 19: 41-44), which he had to yield to the supreme purpose of his life, " Thy vainly striven to succor and save (Matt. 23: 37), and will be done;" and he receives the gracious anthe future perils, persecutions, conflicts, and de- swer by the presence of the angel strengthening feats of his church-all seen in instantaneous him to do that will (Luke 22: 43; comp. Heb. 5:7). (6.) vision. (d.) The torment of unloving hearts The completeness of Christ's victory. He did not added torture-the kiss of Judas, the denial of cease the struggle until he had conquered; once Peter, the desertion by all the disciples save one, ended it was never renewed. In all the terrible the cry "Crucify him, crucify him," coming from scenes of the Passion which ensued, he never those for whom he died, and all this a prophecy wavered, hesitated, faltered, or showed signs COH. XXVI.] MATTHEW. 295 47 And while he yet spake, io,P Judas, one of the 48 Now he that betrayed him gave them a sign,q twelve, came, and with him a great multitude, with saying, Whomsoever I shall kiss, that same is he: hold swords and staves, from the chief priests and elders of him fast. the people. 49 And forthwith he came to Jesus, and said, Hail, Master; and kissedr him. p Acts 1: 16....q Ps. 38: 12....r 2 Sam. 3: 27; 20: 9; Ps. 28: 3. of fear. At the last he not only endured the and flee (ver. 56); at the same time the officers, cross, but despised the shame (Heb. 12: 2). For who have recovered from their momentary awe, a fuller study of the spiritual significance ofI proceed to bind Jesus (John 18: 12), disregarding his Gethsemane I may refer the reader to Abbott's dignified remonstrance against being treated as a Jesus of Nazareth, from which I have quoted in thief (ver. 55). For a full understanding of all the this paragraph. elements in this midnight scene all the accounts should be carefully compared, but especially Cli. 26: 47-56. BETRAYAL AND ARREST OF JESUS.- Matthew and John. See notes here and on CHRIST INTERPRETS AND EXEMPLIFIES HIS OWN TEACH- John ING: OF NON-RESISTANCE TO VIOLENCE (Matt. 5: 39-41): 47. And while he yet spake. e had OF LOVE TO ENEMIES (Matt. 5: 44): OF CHEERFUL FULF3ILLMTENT OF THE DIVINE WIa (Matt. 6: 10; 7: 21 barely time to arouse the disciples before Judas 12: 50).'arrived; not improbably their arrival awakened the eight, who were sleeping at or near the enThe arrest of Jesus is described by the four trance to the garden. - Judas, one of the Evangelists, Mark 14: 43-52; Luke 22: 47-53; twelve, came. There is a solemn significance John 18: 2-12. Matthew and John were eye-wit- in the fact that the three Synoptists all note that nesses; Mark is thought to have derived much the betrayer was "one of the twelve." John of his information from Peter; Luke's account is (18: 1) explains Judas' knowledge of Christ's rebriefer than the others. John alone mentions treat.-And with him a great multitude. the falling of the guard to the ground. Here, as A comparison of the various accounts shows the. throughout his Gospel, there are evidences that composition of this multitude. There were, (1) he wrote to supply what the other Evangelistsa police force from the temple. They are called omitted. The witnesses of this event had just in John 18: 3, "officers from the chief priests been aroused from sleep; their eyes were still and Pharisees, in Luke 22: 52, " captains of the heavy; they were surprised, terrified, confused; Temple." These were a portion of the Temple the discrepancies in their accounts are those of police, a strictly Jewish force, composed of independent narrators; they are not irreconcila- Levites, and frequently referred to both in 0. T. ble, but the exact order of events narrated is and N. T. history (2 Kings 11:9; John 7: o2; Acts 4: 1-3). somewhat hypothetical. I think it to have been These were all armed with " staves," answering substantially as follows: Christ's prayer is broken to the modern policeman's baton; (2) a Roman in upon by the tramp of the approaching guard, force, furnished probably at the request of the and the gleaming of their lights as they issue Sanhedrim, by the Roman authorities. This is. from the gate of the city; their approach, ob-the "band " referred to in John 18: 3-12. They served across the intervening brook Cedron, he were armed with a peculiar short sword, oneinterprets as God's final answer to his prayer-it edged, defined here and in Mark as a machcia is the divine will that he should drink the bitter (,so ai). Our illustration, from an engraved cup. He proceeds to the entrance of the garden gem indicates its pobable character (3) serand arouses his disciples (ver. 40); Judas, who leads the band, draws near to kiss Jesus according to the pre-arranged signal; is abashed by the Lord's reproachful question, "Betrayest thou the Son of man with a kiss?" and makes no reply (ver. 49, 50; Luke 22: 48); the band share his confusion, and under the influence of the superhuman vants of the high-priest (ver. 51), who accompanied majesty of our Lord, fall backward (John 18: 4-); the band, perhaps to assist in the arrest, perhaps the disciples emboldened, ask permission to re- merely led by curiosity and that contagion of sist (Luke 22: 49); and Peter, more impetuous than malice which induced their subsequent persecuthe rest, does not wait for an answer, but initiates tion of Jesus (ver. 67; Mark 14: 65); (4) certain of the attack (ver. 51; John 18: 10); Christ rebukes him the priests and elders in person, to make sure of (ver. 52-54); heals the wounded servant (Luke 22: 51); the consummation of the arrest (Luke 22: 52). The and demands of the officers that they let the dis- force was provided with lanterns and torches ciples go their way (John 18: 8); the disciples, for- (John 18: S, note) to search in any dark places in the bidden to resist, interpret this as a hint to escape, garden. Judas preceded the guard (Luke 22:47)o 296 MATTHEW. [CH. XXVI. 50o And Jesus said unto him,s Friend, wherefore art sword into his place: fort all they that take the thou come? Then came they and laid hands on sword, shall perish with the sword. Jesus, and took him. 53 Thinkest thou that I cannot now pray to my 51 And, behold one of them which were with Jesus Father, and he shall presently give me more than stretched out his hand, and drew his sword and struck twelve legions ofu angels? a servant of the high priest's, and smote of his ear. 54 But how then shall the scriptures be fulfilled, 52 Then said Jesus unto him, Put up again thy thatv thus it must be? s Ps. 41: 9; 55: 13.... t Gen. 9: 6; Ezek. 35; 5, 6; Rev. 13: 10.... u ch. 4: 11; 2 Kings 6: 17; Dan. 7: 9.... v Luke 24: 26, 46 From the chief priests and elders. Mark Evangelists concealed the names, in order not to adds "the scribes." Probably by this descrip- involve their co-disciple in danger from the tion is intended the Sanhedrim, the chief judicial Jewish authorities. John did not write until and legislative body of the Jews (see Prei. Note, p. 258.), after the destruction of Jerusalem, when the though their act, in planning and ordering the Jewish authorities had no longer power to avenge arrest, may have been informal and unofficial. this assault. We may reasonably surmise that Comp. John 7: 50, 51, where Nicodemus protests Malchus was one of the foremost to lay hands against a similar course of action, as illegal. on Jesus, and that Peter aimed the blow at his 489 49. Gave them a sign. That is, had head, but was too impetuous to be sure-aimed. given them the sign previously. It was neces- Christ healed the wound inflicted (Luke 22: 51). sary, inasmuch as in the darkness Christ might Before this assault some of the disciples asked be confounded, by the officers, with the disci- permission to resist (Luke 22: 49), but Peter did not pies. The whole account indicates anxiety lest wait for the Lord's answer. The sword (,ia%/Qua, he should escape as he had done before (John 7: 45, machcera) was the short one-edged sword of which 46; 8: 59; 10: 39). —Hold him fast. Mark (14: 44, we have given an illustration above. note) says, "Lead him away securely." This fear 52-54. Peculiar to Matthew. Parallel to these of a rescue affords a singular evidence of the verses is John 18:11; "Put up thy sword into moral incapacity of Judas to understand the his sheath: the cup which my Father hath given character of Jesus. The guards evidently shared me, shall I not drink it? " Observe, the sword is his apprehensions or they would not have bound Peter's, not his Lord's; thy sword, not mine; and Jesus. But it is not so strange as the misappre- the place of the Christian's sword is its sheath, hension of the eleven, who actually asked per- from which he may draw it only at the divine mission to attempt such a rescue (Luke 22:4 9). command.-All they that take the sword 49, 50. Hail, Rabbi; and kissed him. shall perish with the sword.-Not a comThe kiss was a customary salutation amongst mand, as Alford interprets it; so rendered it is near relatives and friends, both in patriarchal self-contradictory, and would even justify Peter, and later times. (Gen. 27: 26, 27; 29:11,13 33:4; 45:15; who meant that Malchus, who had taken the Exsd. 4: 27; 9 Sam. 15: 5; 19: 39; Rom. 16: 16; 2 Cor. 13: 12; sword of injustice, should perish by the sword 1 Thess. 5: 26; 1 Pet. 5:14). The treacherous kiss of of a just resistance and retribution; not an unJudas recalls that of Joab (2 Sam. 20: 9, 10).-Comrn- qualified and absolute assertion, for it is not true rade. Not "friend." (EircTe not (pti.o.) Christ of all, and the right to bear and use the sword is never sacrificed truth to courtesy or convention- elsewhere distinctly recognized in the N. T. (Rom. alism. This word, Inistranslated "friend," occurs 13: 4); but the statement of a general law, that in the N. T. only here and in Matt. 20: 13; 22:12; violence begets violence, and that those who are it conveys reproach.-Wherefore art thou most ready to resort to physical force for selfcome? This is not asked for information, but protection, are the most liable to suffer from it, as an appeal to the conscience of Judas. He while non-resistants are the least sufferers, a replies with the treacherous kiss. Christ re- truth abundantly illustrated by the history of sponds with a final appeal, "Judas, betrayest the Friends.-Twelve legions of angels. thou the Son of man with a kiss? " (Mark), but One each for Christ and the eleven. A legion, receives no answer. These are his last words to in the Roman army organization, consisted of the apostate disciple. The incident recorded by 6000. Compare Christ's declaration here with John 18: 4-9, I regard as occurring after this John 10:18 and with the language of his prayer conference with Judas, who was in advance of in Gethsemane. The choice was still open to him the rest, and before the final seizure of Jesus by to escape the Passion, to conquer his foes by the band. force. But so he could not become the conquerer 51. One of them which were with Jesus. of the world by the patience of love. His subMark's language is still more indefinite; he says mission was not a passive acquiescence in the a "by-stander." John alone gives the name of inevitable, but a supreme choice to fulfill the the assailant, Peter, and of the assailed, Malchus. Father's mission in the Father's way. -But The hypothesis is reasonable that the other how then shall the Scriptures be ful CH. XXVI.] MATTHEW. 297 55 In that same hour said Jesus to the multitudes, Are 56 But all this was done, that the scriptures w of the ye come out, as against a thief, with swords and staves prophets might be fulfilled. Then all the disciples forfor to take me? I sat daily with you teaching in the sook him, and fled. temple, and ye laid no hold on me. w Gen. 3: 15; Ps. 22: 1, etc.; 69: 1, etc.; Isa. 53: 3, etc.; Lam. 4: 20; Dan. 9: 24, 26; Zech. 13: 7; Acts 1: 16. filled? That is, How shall the divine will be 56. That the writings of the prophets fulfilled? for the Scriptures are the reflection of might be fulfilled. Whether these words were that will, and they had clearly disclosed that the uttered by Christ or added by Matthew, is unworld was to be conquered, not by irresistible certain. The fact that they are found subsemight, but by suffering love (Isaiah ch. 53). The quently in Mark's account renders the former act of Peter exemplifies the folly of misdirected hypothesis preferable. For prophecies referred zeal. It was the only circumstance which could to, consult marg. ref.-And they all forsook give any color to the charges afterward brought him and fled. But Peter, and probably John, by the priests against Jesus before Pilate (Luke only for a little way. Finding they were not 23:2,5). Peter carries out in action the spirit pursued, they turned and followed the band to which Christ had before rebuked in him (Matt. the high priest's house (John 18: is). 16: 22, 23) and in his co-disciples James and John (Luke 9: 54-56). Ch. 26; 57-68. TRIAL OF JESUS BEFORE CAIAPHAS 55. Are ye come out as against a thief? AN]D THE COUNCIL. - WICKED ENDS BEGET WICKED Judas had cautioned the guard to lead Jesus INSTRUMENTS. - CHRIST SOUGHT MAN'S LIFE; MAN away securely (Mark 14: 44), and when they finally SOTJGHT CERIST'S DEATH.-THE COMMON CAUSE OP arrested him they bound him (John 18is: 12). This SLANDER (ver. 61, with John 2: 19, 21).-TnE BEST indignity, it appears to me, probably called forth ANSWER TO SLANDER-SILENCE (ver. 63).-CHRIST'S 0 l', 1 ~ ~ Ap, SOLEMIN TESTIMONY TO HIS OWN DIVINE NATURE AND the remonstrance of this verse. Compare the N TEr 64).- DESPISED AND REJECTED 0 language of Luke 22: 52, 53.-I sat daily with M " (ver. 67, 68). you teaching in the Temple. The offence with which he was charged was one of teaching, PRELIMINARY NOTE.-Hal'rmony of the narranot of robbery or violence; it was open, public, tives. The N. T. certainly records three, possibly, unconcealed, and the time to arrest him was the four, distinct judicial or quasi-judicial examinatime of his teaching; he had neither hid himself tions of Jesus prior to his crucifixion. The connor surrounded himself with his followers for trast in the four Gospel narratives appears from self-protection; the indignity of this midnight the following tabular view. Matthew and Mark arrest was, therefore, gratuitous. differ only verbally. Matt. 26: 57 to 27: 2. Mark 14: 53 to 15: 1. Luke 22: 54-71. John 18: 13-27. Jesus is led to Caiaphas' Jesus is led to the high Jesus is takentothehouse of palace, the council assembles, priest's palace, Peter denies Annas, a preliminary examiwitnesses are summoned, a him, he is insulted and buf- nation ensues, whether at the trial proceeds, Jesus is con- feted, but no formal trial is re- house of Annas or Caiaphas is victed, the denial of Peter oc- ported until at daybreak the not clear; during this prelimicurs, whether at the same time Sanhedrim is assembled, and nary examination, the denial and place is not clear, the con- Christ is led to it; the trial by Peter takes place, and viction is followed by insults takes place, he is convicted thence Christ is led to Pilate. and buffetings,and by a second and at once conducted to Pi- There is no report of a formal council (27: 1) to insure the late (23: 1). trial by the Sanhedrim. execution of the sentence pronounced; thence Jesus is led away to Pilate. It is evident from a comparison of these reports daybreak (27: 1), the latter being described by that with our imperfect knowledge we cannot be Luke (22: 66-71); others suppose that Jesus was certain as to the order of the events described, sent at once from Annas to Caiaphas, that the and equally evident that there is no necessary or preliminary examination described in John took irreconcilable inconsistency. Some scholars sup- place in the palace of Caiaphas while the Sanhepose that the examination reported in John drim was assembling, was followed by a second 18: 19-23 took place before Annas, was followed examination before the Council reported by Matby an informal trial in the palace of Caiaphas thew, which was in turn succeeded by a formal (Matt. 26: 57-68), succeeded by a formal trial at trial and sentence hinted at in Matthew 27:1, 298 MATTHEW. [CHI. XXVI. but more fully reported in Luke 21: 66-71; still although the power of inflicting capital punishothers suppose, and this appears to me the more ment had been taken from them by the Romans natural and probable supposition, that Matthew, (John 18: 31, note). If, as I suppose, this trial took Mark and Luke report, though in a different place after Peter's denial, the hour is fixed by form, the same proceedings, and that the real the cock crowing at about four o'clock; the day order of events was probably substantially as Friday, April 7, A.D. 30. follows: Christ was first led to the house of Miethods of procedure. The Jewish methods of Annas, the leading spirit of the priestly party; judicial procedure are fully given in the Rabthence at once to the house of Caiaphas, where binical books. Their rules constitute an elabothe examination described by John took place, rate and on the whole a merciful code. The and the denial by Peter, recorded by all the Evan- court could not be convened by night; the acgelists; meanwhile the Sanhedrim had assem- cused could not be condemned on his own conbled, and the formal trial was had as described fession; two witnesses were necessary to secure by Matthew, Mark and Luke, though whether sentence of death; these witnesses must be in the palace of Caiaphas or the council-chamber examined in the presence of the accused; he adjoining the Temple (Luke 22: 66, note) is uncertain, had the opportunity of cross-examination; a as is also the question whether the buffetings and perjurer was liable to the penalty which would insults took place after the formal condemnation have been visited in case of conviction upon the as implied by Matthew, or during the prelimi- prisoner; the latter had a right to be heard in nary examination as implied by Luke, or twice. his own defence; a verdict could not be renAccording to this view the meeting of the San- dered on the same day as the trial, nor on a hedrim referred to in Matthew 27: 1, was not a feast-day; the discovery of new evidence, even trial but a private conference to determine on the after the preparations for execution had comnecessary measures to secure the execution of menced, entitled the condemned to a new hearthe death sentence agreed upon. The reasons ing. These rules were utterly disregarded in for this opinion will partly appear in the notes this trial. The letter of the law forbidding hereafter. See especially on ver. 59; ch. 27: 1; night trials was observed (Luke 22: 66), but its Luke 22: 67-70; John 18: 24. spirit was violated by a midnight examination The trial. The court convened to try Jesus and a hasty trial in the twilight of the dawn. A Christ was the Sanhedrim or Sanhedrin. The quorum of the court was present, but it was origin of this assembly is traced in the Mishna convened with haste so great, and with notice so to the seventy elders whom Moses associated inadequate, that one at least of the most influenwith him in the government of Israel (Numb. 11: 16), tial friends of Jesus had apparently no opportubut this is doubtful. It is now more generally nity to participate in its deliberations (Luke 23: 51; thought to have arisen subsequent to the Mace- 22: 70, and l Iark 14: 64). Witnesses were summoned, donian supremacy in Palestine. It consisted of and discrepancies in their testimony were noted; chief priests; that is, the heads of the twenty-four but the just and reasonable rule requiring the priestly classes; scribes, that is, rabbis learned in concurrent testimony of two was openly and the literature of the church; and elders, who were almost contemptuously disregarded. An opporchosen from amongst the most influential of the tunity was formally offered Jesus to be heard in laity. Hence a common designation in the N. T. his own behalf, but no adequate time was afis " chief priests and scribes," or " elders and chief forded him to secure witnesses or prepare for priests and scribes," or "chief priests and elders" his defence, and the spirit of the court denied (Matt. 2: 4; i6: 21; 27: 2). Jewish tradition puts the him audience, though its formal rules permitted number of members at seventy-one. The high him a hearing. Finally, all other means of sepriest usually presided; the vice-president sat curing his conviction having failed, in violation at his right hand. The other councillors were alike of law and justice, he was put under oath ranged in front of these two in the form of a and required, in defiance of his protest, to bear semicircle. Two scribes or clerks attended, who testimony against himself. The law requiring on criminal trials registered the votes, one for a day's deliberation was openly set aside, and acquittal, the other for condemnation. The place with haste as unseemly as it was illegal, the in which the sessions of the Sanhedrim were or- prisoner was sentenced and executed within dinarily held was, according to the Talmud, a less than twelve hours after his arrest, within hall called Gazzith, supposed to have been situa- less than six after the formal trial. ted in the south-east corner of one of the courts The sentence and its significance. The crime of near the Temple building. The language of which Jesus Christ was accused and found Luke (22: 66, note) indicates that the trial of Jesus guilty, and for which he was sentenced to death was held in this council-chamber. The Sanhe- by the Sanhedrim, was blasphemy (see ver. 65. Comp. drim had lawful and exclusive jurisdiction in all John 19: 7). This was a well recognized and cases where capital punishment could be inflicted, clearly defined crime among the Jews. It con CH. XXVI.] MATTHEW. 299 57 And x they that had laid hold on Jesus led him 59 Now the chief priests, and elders, and all the away to Caiaphas the high priest, where the scribes council, sought false witness against Jesus, to put him and the elders were assembled. to death: 58 But Peter followed him afar off, unto the high 6o But found none: yea, though many false witpriest's palace, and went in, and sat with the servants, nesses came, yet found they none. At the Y last came to see the end. two false witnesses, x Mark 14: 53, etc.; Luke 22: 54, etc.; John 18: 12, etc.... y Ps. 27: 12: 35: 11. sisted of any act which tended to turn the hearts Caiaphas were creatures of the Roman court; of the people from Jehovah, who was both their both belonged to the Saddusaic party; both, God and their King. This was not only irreli- that is, were openly infidel concerning some of gion, but treason, and was punishable with the fundamental truths of the Hebrew faith.death (Exod. 22: 20; Numb. 25:1-5; Deut. 13:1-5; 18:9-20; Were assembled. In preparation for the see Matt. 12: 32, note). Illustrations of this crime and trial. They had planned the arrest (Matt. 26: 3-5, its fruits are afforded by Numbers 16: 1-40; 14,15), and had furnished the temple guard to 1 Kings 18: 17-40. Jesus was accused of blasphe- consummate it (John 18: 3). my because he had proclaimed himself to be equal 58. Peter followed him afar off. This with God, and had claimed and received divine has been the text for many a denunciation of honors. To this accusation there were but two Peter; but he could not have followed in any possible defences; one that he had made no such other way. His fault, if any, was for following claim, the other that he was indeed the Jehovah at all.-Unto the courtyard of the high. of the 0. T. manifested in the flesh, and being a priest. Not the palace, but the open courtyard new revelation, the supplement and completion around which the palace was built (ver. 69, note).of the old. On this trial he took the latter To see the end, i. e., what the end would be. course. Put under oath, called on to declare in Curiosity, not devotion, led him into danger. the most solemn manner his position and claims, 59. All the council. This seems to indihe asserted that the charge that he had pro- cate that Matthew is describing a meeting of the claimed himself the Son of God was true, and entire Sanhedrim, and hence probably the forthat the assertion itself was true. Thus his mal and official trial of Jesus. If so, the predeclaration (ver. 64, note) of his Divine Sonship con- liminary examination before Caiaphas, and Pestitutes Christ's solemn testimony to himself, ter's accompanying denial of his Master (Johnl 8 uttered at the momentous crisis of his life, under 13-27), took place between ver. 58 and 59 here, the solemn sanction of an oath, in the course of and Matthew goes back from his description of judicial proceedings, in the presence of the the trial to describe subsequently, and out of its highest council of the realm, in the far more chronological order, Peter's denials (ver. 69-75).sacred presence of God and his recording angels, To put him to death. Not to ascertain the at the peril of his life, and with a clear compre- truth, but to destroy one whom they considered hension of the meaning which not only priests a personal enemy, was this trial conducted (John and people would attach to it, but with which it 5: 18; 7: 19, 25; 8: 37, 40; 11: 50). would be forever invested by humanity. If it 60. But found none. That agreed together. had not been true it would have been blasphemy. Two witnesses were required by Jewish law for "It is not easy," says one of America's most conviction (Deut. 19:1; John 8: 17; 2Cor. 13:1). The distinguished jurists, Prof. Greenleaf, "to con- charge against Jesus of declaring himself the ceive on what ground his (Christ's) conduct Son of God and so making himself equal with could have been defended before any tribunal, God (John 10: 3') was one which it was impossible except upon that of his superhuman character. to substantiate by any witnesses outside the imNo lawyer, it is conceived, would think of plac- mediate circle of Christ's disciples, for his mining his defence upon any other basis." See, for istry had been one of singularly commingled a fuller description of the trial and a fuller boldness and caution-boldness in the truths he statement of this question and the Scripture uttered, caution in the methods of his utterance. passages bearing upon it, Abbott's Jesus of Nlza- He never publicly proclaimed himself the Mesveth, chaps. 33, 35. siah. He forbade the evil spirits from announ57. Led him away to Caiaphas. First, cing his character (Mark 1:34). He received the however, to Annas, by whom he was sent to confession of his disciples, but refused to permit Caiaphas (John l8:13,24). He was the son-in-law them to repeat it to others (Matt. 16: 20). Interroof Annas, was appointed high-priest by the Ro- gated by the Jews whether he was the Christ, man Procurator about 27 A. D., held the office he had refused a direct reply, and had referred during the whole administration of Pilate, was them to his works (John 10: 24,25,note). He had deposed 36 or 37 A. D. He had predetermined given the same response to the public questioning the death of Jesus (John 11: 50). Both Annas and of John's disciples. In most of his later ministry 300 MATTHEW. [CH. XXVI. 6i And said, This fellow said,z I am able to destroy ing God, that thou tell us whether thou be the Christ, the temple of God, and to build it in three days. the Son of God. 62 And the high priest arose, and said unto him, An- 64 Jesus saith unto him, Thou hast said; nevertheswerest thou nothing? What is it which these wit- less 1 say unto you, Hereafter d shall ye see the Son of ness against thee? man sitting on the right hand e of power, and coming 63 But a Jesus held his peace. And the high priest in the clouds of heaven. answered and said unto him, I adjure b thee by the livz John 2: 19-21....a chap. 27: 12, 14; Isa. 53: 7....b 1 Sam. 14: 26, 28; 1 Kings 22: 16....c chap. 16: 16; John 1: 34....d Dan. 7: 13; John 1: 51; 1 Thess. 4: 16; Rev. 1: 7....e Ps. 110: 1; Acts7:.$5. he had veiled his meaning in parables, which re- "I lay down my life; no man taketh it from me, vealed the truth to honest inquirers, but hid it but I lay it down of myself " (John 10: 17, i8.)-The from his foes. "Probably no two witnesses could Messiah, the Son of God. These phrases are be found out of the ranks of the disciples who not used by the high-priest as synonymous. In had ever heard out of his own lips an avowal of Luke's account they are represented as embodied his Messiahship." (Andrew's Life of Christ, p. in two questions (Luke 22:67,70). The 0. T. prophets 501.) In John 4: 26 and 9: 37, the declaration indicate that the Messiah was to be in a peculiar of his Messiahship was made to docile believers sense the Son of God (Psalm 2: 7; 45: 6, 7; Isaiah 7: 14; 9: 6; if not to actual followers. Micah 5: 2). But it is clear from Jewish Rabbinical 61. I am able to destroy the Temple of writings, from the treatment accorded to Jesus, God, etc. Observe in reference to this charge, and from the ready facility with which false (1) that Christ had not said so, he had said (John Christs were at this time and a little later received 2:19) that the Jews would destroy the temple, by the Jews, that they did not generally believe which he would restore; (2) that they under- that their Messiah would be other than a great stood, at least partially, that he had referred prophet and a king, coming to achieve victory for to his own body (Matt. 27: 40, 63); (3) that in their the nation. The demand of the high-priest here testimony these false-witnesses did not agree is, therefore, twofold. He asks: Dost thou claim (Mark 14: o3); the nature of their discrepancy is, to be the Messiah? Dost thou claim to be the perhaps, indicated by the variations in the testi- Son of God? To both questions Christ replies, mony as reported by Matthew and Mark; (4) using language singularly explicit in defining the even if he had used the words attributed to him sense in which he claims to be the Son of God. they would have formed no ground for a death- The language of the succeeding verse utterly sentence. The charge illustrates the growth of forbids our interpreting this phrase when applied calumny. "False evidence takes up some truth; to Christ as parallel to its use when applied and a great calumny can often be made by no to ourselves, e. g., 1 John 3: 1. great change of words."-(Bengel.) Observe, 64. Thou hast said. A Jewish form of too, that Scripture imputes falsehood to those affirmation equivalent to "I am " (Mark 14 -62). It who pervert the truth as well as to those who is found also in ordinary Greek; e. g., " Thou thyinvent a lie. self, said he, sayest this, Oh Socrates" (Xenophoons's 62, 63. And the high-priest arose. An- iMemorabilia, Book III.) A simple assent to the gered by the failure of the prosecution and by question in the case of the Jewish oath sufficed the stinging rebuke of Christ's silence. By (see Numb. 5: 22). Christ, however, adds a solemn dethat silence he eloquently condemned the preju- claration of his future coming as a divine Judge. dice of the court and declared his own conviction -Nevertheless. Rather, more than that (7r);ii') of the uselessness of defending himself before it. i. e., not only am I the Messiah and the Son of God, -Jesus held his peace. The best answer but I shall come hereafter to judge the world.to wilful calumny is ordinarily silence.-I adjure Hereafter. Literally henceforth, i. e., from this thee by the living God. An ordinary formula time forward, including also, the far future. of administering an oath. (See Gen. 24:3, Jahn's Bib. The time of Christ's humiliation draws to its Archaeology.) By this act, therefore, the high-priest end, and with his resurrection commences his era put Christ under oath to testify concerning of glory and power, consummated at the judghis own claim and character. The high-priest's ment-day (i Cor. 15: 24-28).-The Son of Man. A action was illegal, since by Rabbinical laws the common appellation of the Messiah, borrowed accused could not be condemned on his own by Christ from Daniel and used by him to desigconfession. Comparing Luke's account (22: 67-71) nate himself (see Matt. 10: 23, note).-Oll the right it appears that Christ first protested against the hand of power. Equivalent to "power of illegality, that his protest was overborne by a God" (Luke 22:69). "The Hebrews often called clamorous demand from all the members of the God, Power."-(Bengel.) Comp. Psalm 110: 1. court, and that to this demand Christ acceded by -And coming in the clouds of heaven. giving the testimony recorded in the following For judgment (Matt. 25:31; John 5: 27). Observe the verse. Thus he literally fulfilled his declaration, contrast in this verse between the present and CH. XXVI.] MATTHEW. 301 65 Then the high priest rent his clothes, saying, He 67 Then g did they spit in his face, and buffeted him; hath spoken blasphemy; what further need have we of and others smote him with the palms of their hands, witnesses? behold, now ye have heard his blasphemy. 68 Saying, Prophesy unto us, thou Christ, Who is he 66 What think ye? They answered and said, He is that smote thee? guilty of death. f Lev. 24: 16; John 19: 7....g Isa. 50: 6. the future. They now sitting to judge him, the hand, or with a staff. Comp. Matt. 5: 39, where he will then sit to judge them; they are now the verb-is the same.-Saying, Prophesy unto strong and he apparently weak, then he will sit us. They had first blindfolded him (Luke 22: 64). on the right hand of power and they will call in These indignities were inflicted, not by the memvain on the mountains and rocks to hide them bers of the court, but by the servants (Mark 14: 65; (Rev. 6: s16). "As the Passion advances, its amaz- Luke 22: 64), who doubtless reflected in a meaner ing contrasts grow in affecting interest. The way the vindictive spirit of their masters. Luke Deliverer in bonds; the Judge attainted; the represents them as preceding, Matthew and Prince of Glory scorned; the Holy One con- Mark as following, the sentence of the court. demned for sin: the Son of God as a blasphe- The former appears to me more probable. The mer; the Resurrection and the Life sentenced to blow struck by the officer of the high-priest, die. The Eternal High-Priest is condemned by and narrated by John only (ch. 18: 22), is distinct the high-priest of that year."-(Stier.) On the from these indignities. Chrysostom notes the significance of Christ's testimony here to him- evident truthfulness of the Evangelical narraself, see Prel. Note. tives, which conceal nothing of the apparent 65. Then the high-priest rent his clothes. humiliation of their Lord. Such is not the naThis was a common Jewish sign of grief. Of ture of a myth. He eloquently portrays the rending clothes at hearing blasphemy, see an indignity: "For what could be equal to this illustration in 2 Kings 18: 37; 19: 1. Lightfoot insolence? On that Face, which the sea, when quotes from the Rabbinical books the rule "when it saw it, had reverenced, from which the sun, witnesses speak out the blasphemy which they when it beheld it on the cross, turned away his heard, then all, hearing the blasphemy, are rays, they did spit, and struck it with the palms bound to rend their clothes." The rending of of their hands, and smote upon the Head; givclothes was ordinarily forbidden to the high- ing full swing in every way to their own madpriest (Lev. 10: 6), but the prohibition probably ness." applied only to private mourning. His act here may have been a natural expression of abhor- Ch. 26: 69-75, DENIALS OF OUR LORD BY PETER.rence at what he sincerely regarded as language THE DANGER OF SELF-CONFIDENCE (Prov. 11: 2)-THE of blasphemy. More probably it was a simulated GROWT OF SIN ILLUSTRATED (James 1: 14, 15).-See and theatrical expression for the purpose of THOUGHTS below. producing an effect upon the court.-He hath PRELIMINARY NOTE.-The denial of our Lord spoken blasphemy. By claiming to be the by Peter is recorded by the four Evangelists, Son of God. On the nature of blasphemy under Mark 14: 66-72; Luke 22: 54-62; John 18: the Jewish law, see Prel. Note and ref. there.- 15-17, 25-27. I believe that they all occurred as He is liable to death. The Jewish law indicated in John's account, during an informal made it a capital offence to turn the people away examination of Jesus in the house of Caiaphas. from allegiance to the true God (Deut. 13: 1-5). Of For greater distinctness, the three Synoptists this Christ was accused, and for this condemned have described it disentangled from this contemto die (John 19: 7). In fact, however, the doctrine poraneous examination. If this supposition be of the divinity of Christ has not weakened but correct, it preceded the formal trial of Jesus by strengthened the allegiance of the human race the Sanhedrim, as is indicated by Luke, though to the Father (John 14; 6; Phil. 2:11). Quesnel's narrated subsequently by Matthew and Mark. practical commentary on this sentence is note- The four accounts are varied in their details, worthy. "The Author of Life, and Life eternal and scholars are not agreed in respect to their itself, is then judged worthy of death; and can true order. Any harmony is of necessity hypowe complain after this of the injustice of human thetical, though I believe with Dean Alford that judgments as to ourselves?" "if for one moment we could be put in posses67, 68. Buffeted him. The original sion of all the details as they happened, each ac(zoxaeplgo) signifies to strike with the fist.- count would find its justification, and the reaSmote him with the palms of their hands. sons of all the variations would appear." The The original (Vae-rt^io) signifies in Scripture usage following tabular statement will facilitate the to strike a flat blow with the back or the palm of student in comparing these four narratives: 302 MATTHEW. [CH. XXVI. FIRST DENIAL. Matthew 26: 69-75. Mark 14: 66-72. Luke 22: 54-62. John 18: 15-27. And Peter sat without And as Peter was down And when they had kin- Another disciple, who' in the hall, and a maid in the hall, there cometh dled a fire in the midst was known to the highcame to him, saying, one of the maids of the of the hall, and were set priest (probably John), " Thou also wast with Je- high-priest; and when she down together, Peter sat came into the hall, leaving sus of Galilee." But he saw Peter warming him- down among them. But Peter at the gate without. denied before them all, self, she locked upon him a certain maid beheld him He spoke to the maid who saying, " I know not what and said, "Thou also as he sat by the fire, and kept the gate, and she acdthou sayest." And when wast with Jesus*the Naz- earnestly looked upon mitted Peter. And she he had gone out into the arene." But he denied, him, and said, "This man saith to him, "Art not porch, saying, " I know not, was also with him." And thou also one of this man's neither understand I what he denied, saying, " Wo- disciples?" He saith, "I thou sayest." And he man, I know him not." am not." went out into the porch, and the cock crew. SECOND DENIAL. Another damsel saw And a maid saw him, And after a short time And the servants and. him, and saith to those and began to say to those another (masculine gen- officers, having made a who- were there, "This standing by, "This is one der) saw him, and said, fire of coals because it was one also was with Jesus of them." But he again "Thou art also of them." cold, stood there warming the Nazarene." And again denied it. And Peter said, "Man, I themselves, and Peter he denied with an oath, am not." was with them, standing " I do not know the and warming himself. man." They said, therefore, to him, "Art not thou also one of his disciples?" He denied it, and said, " I am not." THIRD DENIAL. And after a while came And a little while after And about the space One of the servants of unto him they that stood they that stood by said of one hour after, another the high-priest (being his by, and said to Peter, again to Peter, "Surely (masculine gender) confi- kinsman whose ear Peter " Surely thou also art thou art one of them; for dently affirmed, saying, cut off) saith to him, one of them; for thy thou art a Galilean " (and " Of a truth this man also "Did not I see thee in speech makes thee mani- thy speech agreeth thereto was with him; for he is a the garden with him?" fest." Then began he to is not in the best manu- Galilean." And Peter Again, therefore, Peter curse and to swear, say- scripts). And he began said, "Man, I know not denied. And immediateing, "I know not the to curse and to swear, what thou sayest." And ly a cock crew. man." And immediately saying, " I know not this immediately, while he was the cock crew. And Pe- man of whom ye speak." yet speaking, the cock ter remembered the word And the second time the crew. And the Lord of Jesus which said unto cock crew. And Peter turned and looked at Pehim, " Before the cock called to mind the words ter, and Peter rememcrow, thou shalt deny me that Jesus said unto him, bered the word of the thrice." Andhe went out "Before the cock crow Lord, how he had said and wept bitterly. twice, thou shalt deny me unto him, " Before the thrice." And rushing cock crow, thou shalt deny out, he wept. me thrice." And Peter went out and wept bitterly. If, as is probably the case, John is " that other of the high-priest Caiaphas, where he is subjected disciple known to the high-priest " (John 18:15, 16), to a preliminary and informal examination while he is the only one of the Evangelists who was an the Sanhedrim are assembling; Peter, whose reeye and ear witness, and this fact would render sistance to the guard has rendered him legally it probable that his order is the correct one; liable to arrest and punishment, and who is the though it is not the one usually adopted by the only one of the eleven who is so (comp. John 18: 10 harmonists. May he not have written it in part with ver. 26), is admitted to the courtyard of the to correct accounts which were derived at second- palace (ver. 69, note) through the influence of John; hand? Following his account the facts would as he enters, the portress asks him if he is not a appear to be as follows: Jesus is led to the palace disciple, and he denies it; he joins the group OH. XXVI.] MATTHEW. 303 69 Nowt Peter sat without in the palace: and a other maid saw him, and said unto them that were damsel came unto him, saying, Thou also wast with there, This fellow was also with Jesus of Nazareth. Jesus of Galilee. 72 And again he denied with an oath, I do not know 70 But he denied before them all, saying, I know not the man. what thou sayest. 73 And after a while came unto him they that stood 71 And when he was gone out into the porch, an- by, and said to Peter, Surely thou also art one of them; tor thy speech bewrayetli tLee. h Mark 14: 66, etc.; Luke 22: 55, etc.; John 18:16, etc. about the fire in the centre of the courtyard, is time at cock crowing, followed his sin by repenta second time interrogated and a second time ance (not, however, mentioned by John), the denies; he then retreats again to the gateway, circumstances exactly fulfilling our Lord s prophis again pressed with the charge, this time by a ecy; and that he fell into his sin from a spirit of kinsman of Malchus, and repeats his denial more self-confidence, from a want of prayer and watchvehemently than before; just at this juncture ing, and from a disregard of his Lord's warning. Jesus is perhaps led out to trial, his look (Luke The variations in the narratives are such as we 22: 61) and the crowing of the cock, recalls Peter might expect from independent historians, but to himself, and in the confusion incidental to the it is impossible to reconcile them with the hytransference of the prisoner to the council-chain- pothesis that the accounts were dictated by the ber, he makes good his escape. This order of Holy Spirit to the Evangelists as amanuenses. events seems to me more natural than to sup- It is noticeable that Peter was questioned by a pose, as is ordinarily done, that Peter first denied number (Mark 14: 70: John 18: 25), and Peter's denials his Lord in the courtyard, then retreated to the were reiterated and vehement; the variations in door and repeated his denial, and then returned the language, as reported by the Evangelists, again to the centre of the yard, courting anew may indicate either that they do not report the danger and temptation. The order, however, is exact words used, or that different Evangelists problematical; the main facts are not. These report different phrases employed. are, that Peter thrice denied his Lord, the last 69. Peter was sitting without in the P LAN OF ORIENTAL HOUSE. -N ~ \a, a. Doors. B. Porch. C. Harem. D, D. Other rooms. E, E. Galleries INTERIOR COURTYARD OF ORIENTAL HOUSE. between court and rooms. F. Stairs. courtyard. Of the high-priest's house (Mark the entrance. The courtyard was very generally 14:54). The denials could not, therefore, have paved or flagged, and was sometimes ornamented taken place in the palace of Annas, unless Annaswith beds of flowers and was open to the sky. and Caiaphas occupied the same dwelling. An The accompanying cut and plan illustrates this Oriental house is usually built around a quad- description. Peter entered through the arched rangular interior court into which there is a pas- gateway a, a, warmed himself at an open fire, sage, sometimes arched, from the street, through kindled in the courtyard, in a portable stove the front part of the house; this is closed by a (see John 8:18s, note), from which point he could heavy folding gate with a smaller wicket for probably see and partially overhear the prelimisingle persons. This entrance is tended by a nary examination of Jesus, taking place in one a porter (answering to the French concierge) who of the rooms DI, D, which frequently open in in this case was a maid (Johln 18: 17). In the larger front upon the courtyard. palaces this servant sat in a porter's lodge at 70-74. I know not what thou sayest. 304 MATTHEW. [CH. XXVI. 74 Then began he to curse and to swear, saying, I 75 And Peter remembered the i word of Jesus, which know not the man. And immediately the cock crew. said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly. i verse 34; Luke 22: 31-34. "A shuffling answer; he pretended he did not LESSONS FROM PETER'S DENIAL.-In studying understand the charge, and knew not whom she the moral significance of this incident, observe, meant by Jesus of Galilee, or what she meant by (1) Peter's temptation, (2) his sin, (3) his repentbeing with him. "-(Mlatthew Henry.)-Gone out ance. (1.) His temptation. He is ardent, impulinto the porch. The gateway or vestibule sive, impetuous, but self-confident, knowing not marked in tie plan, B.-With an oath. Perhaps his own weakness. He is forewarned by Christ, Peter the fisherman was a profane man, and in the but is blind to his own danger. He follows his time of temptation the old habit, long cast off, re- Master to the high-priest's palace, not drawn.asserted itself. That he possessed originally the by love to serve his Lord, but by curiosity and vices common to a seafaring life is perhaps in- perhaps bravado to see the end (ver. 58, note). Bedicated by Luke 5: 8.-Thy speech bewrayeth cause he is self-confident, he does not watch and thee. Makes thee manifest. The Galilean ac- pray (ver. 40); because he does not watch and cent was peculiar; the Galileans could not pro- pray, he does not foresee the temptation; benounce accurately the gutturals. The kinsman'cause he has not foreseen, he enters into temptaof Malchus, whose ear Peter had cut off, joined tion. (2.) His sin. Observe its development. his accusers at this time (John is: 26). Evidently First was the self-confidence which despised he was now beset by a throng whose suspicions Christ's warning (ver. 35); next the spiritual sloth could not be easily allayed. Comp. the four that permitted sleep while Christ prayed (vers. 40, accounts of this last scene.-To curse and to 43, 45); next the false position in entering the swear. The first word indicates that he invoked high-priest's palace and joining the enemies of imprecations upon himself if his denial were not the Lord, concealing his discipleship; next his true. The second word signifies an appeal to denial of his Lord-first an evasive answer, I the Deity in attestation of his truth. Matthew know not what thou sayest; then a fiat denial, I Henry observes that " we have reason to suspect know not the man; finally perjury added to the truth of that which is backed by rash oaths falsehood, Began he to curse and to swear. (3.) and imprecations. None but the devil's sayings His repentance. His conscience was throughout need the devil's proofs." - The cock crew. uneasy; the crowing of a cock and the look of Mark relates that the cock crowed twice, vers. his Lord sufficed to recall the forgotten warn68, 72; the others speak only of his crowing ing, and the recall of the Lord's warning pierced once. This accords also with their respective ac- his heart. He "went out into the black night, counts of our Lord's prophecy. "The cock often but not, as Judas, into the darkness of despair. crows about midnight or not long after; and Weeping bitterly, he awaited the dawn of anagain always about the third hour or daybreak. other and a better morning."-(Lange.) His When, therefore,'the cock crowing' is spoken repentance he attested (a) by the bitterness of of alone, this last is always meant. Hence the his tears; (b) by his humble submission to his name cock crowing, for the third watch of the Lord's subsequent rebuke (John 21:15-17); (C) by night, which ended at the third hour after mid- his subsequent courage in confessing Christ in night (Mark 13 35). Mark, therefore, here relates the face of threatened danger (Acts 4: 8-12,19); (d) more definitely; the others more generally."- by the thoroughness with which he learned the (Robinson.) The 0. T. does not mention the cock, lesson of humility, as illustrated by his own suband it is said, on the authority of the Rabbinical sequent epistles (see particularly 1 Pet. 1: 5,17; 3: 15; 4: 12). books, that no cock was allowed to be kept in And observe that Peter's sin, repentance, and Jerusalem. But (1) the Rabbinical books are pardon afford to the disciples of Christ a witness very doubtful authority on such a matter. They of how great is the forgiving kindness of the state with tolerable accuracy the rules of the Lord, and how large his pardoning mercy, even Jewish ritualists, but are poor authority for the to apostates. Comp. 1 Tim. 1:16. Again, conpractices of the Jewish people; and (2) the trast (1) Peter and Jesus. Jesus, before the cock crowing might have been heard from the high-priest, with the sanctity of an oath, testihillside outside the walls, over against Jerusa- fies to his divinity, and so surrenders himself to lem. the cross; Peter, before the servants, adds an 75. Peter remembered the word of Je- oath to his denial of the Lord, and so escapes SUS (ver. 34). He was called to himself by the arrest. (2.) Peter here and elsewhere. He who crowing of the cock and by a look from Jesus was the first to confess Christ the Son of God, (Luke 22: 61). was the first to deny him (comp. Matt. 16:16). But CH. XXVII.] MATTHEW. 305 CHAPTER XXVII. 3 Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and W[HEN the morning was come, all the chief priests brought again the thirty pieces of silver to the chief ~ and elders of the people took counsel J against priescts and elders, Jesus to put him to death. 4 Saying, I have sinned, in that I have betrayed the 2 And when they had bound him, they led him innocent blood.' And they said, What is that to us?.away, and delivered him k to Pontius Piiate the gov- see thou to that. ernor. j Ps. 2: 2.... k ch. 20: 19....1 2 Kings 24: 4. even then he rebuked Christ for prophesying least, was probably absent (Luke 23: 51).-Took his passion (Matt. 16: 22); no wonder that he now counsel to put him to death. That is, to refused to share it. He who drew a sword to execute the death-sentence already passed resist the guard (John is: 10) lacked courage to upon him. The language implies, not a formal resist his own fears. He was the most coura- trial (as LangeZ James Morison, Alford, and geous and the most cowardly of the eleven. He others), but a private conference to devise meanR who denied now never denied again, but learned for the execution of the death-sentence. The well the needed lesson of courage and caution. Jews had not the power under the Roman govSee ref. above to Acts and 1 Peter. That the eminent of putting to death (John 18: 31, note), and a old weakness was not, however, at once and for- charge of blasphemy would be looked on with ever eradicated, see Gal. 2: 11, 12. (3.) Peter as much indifference by Pilate in Jerusalem as and Jldas. Both looked for a temporal Mes- by Gallio in Achaia (Acts s: 12-17). It was theresiah; both were disappointed by the revelation fore necessary to present some other charge, an& of a suffering Messiah; both disowned Him support it by some plausible evidence. The whom they had once followed. But Judas did result of this conference was an accusation of.so deliberately, Peter under a stress of unex- sedition (Luke 23: 2).-Pontius Pilate the gov. pected temptation; one of his own will, the ernor. The Roman provinces were of two other despite the purpose of his better self; one kinds, Senatorial and Imperial. The latter were sought refuge from remorse in death, the other governed by military officers, who held their from the burden of his sin in the forgiveness of office and power at the pleasure of the Emperor. his Lord. They looked after the taxes, paid the troops, preserved order, and administered a rude sort of Ch. 27: 1-10. JESUS IS LED T'O PILA'IT.-RE'MOI1tRSE justice; from their decisions there was ordinaAND DEATH OF JUDAS.-FALSE REPENTANCE: "A MAN rily no appeal, except in the case of a Roman MAY KNOW HIS SIN, CONCEIVE AN ABHORRENCE OF IT, citizen. Judaea was an Imperial province; PonREPENT OF IT, CONFESS IT, RESTORE HIS ILL-GOTTEN tius Pilate was its governor or procurator, and GOODS, RETIRE FROM THE OCCASION, AND YET BE A was directly amenable to the Emperor, Tiberius FALSE PENITENT, LIKE JUDAS."-( Quesne.)-INDIID- Caesar, for his administration. On his character UAL RESPONSIBILITY; EVERY SOUL MUST SEE TO ITS OWN SIN.-SATAN ENTICES US TO SIN, BUT DESERTS US WHEN see notes on John (ch. 1:16 WE HAVE FALLEN INTO IT.-THE REWARD OF APOSTASY 3, 4. Judas * * * * repented himself. (ver. 5 with Acts 1: 18).-THE HYPOCRITE'S CON- There are two Greek words used in the N. T., SCIENCE: LAWFUL TO PAY THE PRICE OF BLOOD: UN- both of which are rendered repent. They are LAWFUL TO PUT IT INTO THE LORD'S TREASURY.-THE not quite synonymous; the one (tiEravoe)a) sigDEATH OF CHRIST PROVIDES A RESTING-PLACE FOR THE nifies literally to know after, and hence indicates OUSTCAST.-A MARVELLOUS PROPHECY, MARVELLOUSLY ~a change of mind or purpose (Matt. 3: 2, note); the FSLFALLED.-TH PUNITIVE POWER OF CONSCIENCE other (,sraettg.oteus) signifies literally, to care 1LLJUSTRATED. after, and so to carry a burden of sorrow for the The trial before Pilate is reported by the four past. The latter is the word used here. The Evangelists, most fully by John. See below, on distinction is well stated by Trench: "He who ver. 11-31. The remorse and death of Judas are has changed his mind about the past is in the way described only by Matthew; a different account to change everything; he who has an after care is given by Peter in Acts 1:18, 19. See below, may have little or nothing more than a selfish on ver. 6-8. dread of the consequences of what he has done." 1, 2. When the morning was come. This appears to have been the state of mind of "'This was the time of saying their phylacteries, Judas.-The thirty pieces of silver. Thirty namely, from the first daylight to the third hour. shekels, i. e., $18 to $20. The fact that this was But where was these men's religion to-day? all that was returned indicates that it was all Did you say your phylacteries this morning, my that was received; not merely, as some have supgood fathers of the council, before you came to posed, earnest money paid down to bind the barsit on the bench? "-(Lightfoot.)-All the chief gain (ch. 26; 16, note).-I have sinned in that I priests and elders. Not literally all; one, at have betrayed the innocent blood. This 306 MATTHEW. [CH. XXVII. 5 And he cast down the pieces of silver in the ternm- 8 Wherefore that field was called, The field of blood, ple, and departed, and went and hangedm himself, unto this day. 6 And the chief priests took the silver pieces, and 9 Then was fulfilled that which was spoken n by Jersaid, It is not lawful for to put them into the treasury, emy the prophet, saying, And they took the thirty because it is the price of blood. pieces of silver, the price of him that was valued, 7 And they took counsel, and bought with them the whom they of the children ot Israel did value; potter's field, to bury strangers in. Io And gave them for the potter's field, as the Lord appointed me. m 2 Sam. 17: 23; Ps. 55: 23; Acts 1: 18....n Zech. 11: 12,13. language is inconsistent with the theory that was refused, cast it through the open door into the Judas' betrayal was a stratagem to compel Christ Holy Place in a rage, and went away. I should to declare himself the Messiah. The word trans- think it more probable, with Bengel, that the word lated sin (ia^crdzvw), though literally meaning here stands for the more general one (i*eoc), to err, in the N. T. usage always signifies moral usually employed to designate the whole sacred wrong, never a mere error in judgment. The edifice with its outbuildings. Probably the SanJewish law required the court to receive any new hedrim were still in session in the council-chamevidence for the accused, even after conviction ber (see Luke 22: 66, note), and Judas entered during and sentence. I believe that this was an attempt their deliberations to offer his evidence to the on Judas' part, under this well-known provision, innocence of the accused, which, by the rules of to offer evidence to the innocence of Jesus, and Jewish procedure, they were required to receive. so secure a reversal of the sentence pronounced -And departed, and went and hanged against him. In refusing to receive his testi- himself. Lange supposes that he first attempted mony the court violated its own rule of proced- to retire from the world and do penance by a life ure. Dr. Robinson, it is true, places this testi- of solitude, and that not till afterwards did demony of Judas subsequent to the condemnation spair drive him to suicide. It is not probable of Pilate. But he assigns no adequate reason that the consultation as to what should be done for departing from the order indicated by Mat- with the money, reported in the succeeding thew, and his hypothesis does not agree with the verse, took place till after the crucifixion. narrative. This interview between Judas and 6-8. It is not lawful. Because, being the court was, apparently, while the court was in blood-money, they regarded it as unclean (See Deut. session, and in the Temple (vers. 3, 5); and after 23: is). " Blind and merciless priests, very careful Jesus was conducted to Pilate, the members of in laying out Judas' money, but not in the least the Sanhedrim, or at least an important portion concerned what will become of his soul." - of them, seem not to have returned to the Tem- (Quesnel.) Comp. Matt. 23: 14, 29-33. A strange ple till they had seen the crucifixion accom- conscience that pays blood-money without scruplished (vers. 20, 41). I judge, then, that Judas ple, but scruples to give it to the Lord. But it came to the council while they were deliberating is better than the modern conscience which takes how to execute the death-sentence which they the devil's money for the devil's work, and is had pronounced (ver. i), and for the purpose of appeased by paying a part into the treasury of procuring a reversal of that sentence. Observe the Lord.-The price of blood. That is, For the significance of his testimony. "Had our blood-the murderer's wages.-The potter's Lord been condemned to death on the evidence field. A place from which clay had been excaof one of his own disciples, it would have fur- vated for some well-known pottery, and purnished infidels with a strong argument against chased for so small a price because of its now Christ and the Christian religion.'One of his useless character. - To bury strangers in. own disciples, knowing the whole imposture, de- Possibly, as Alford, for stranger Jews, quite as dared it to the Jewish rulers, in consequence probably for Gentiles, more probably for both. of which he was put to death as an impostor and It was to be a burial-place for the poor and the deceiver.'"-(Adam Clarke.)-See thou to unknown. The site of this field is unknown; that. Rather, Thous shalt see to that. The verb the traditional site is just outside the walls of is in the indicative, not the imperative mood. Jerusalem on the south of Mount Zion. That Pilate repeats the same language to the multi- the "field of blood " should ever have been retude (ver. 24). Both Pilate and the priests are un- garded as a sacred spot is one of the curiosities conscious witnesses to the truth (Ezek. 18: 4; Gal. 6: 5). of Church history. Such, however, is the fact. 5. In the Temple. The word so rendered It was believed in the Middle Ages that the soil (raoc), is ordinarily employed in the N. T. to of this place had the power of very rapidly condesignate the Holy Place which was God's special suming bodies buried in it; and in consequence abode, and which the priests alone might enter either of this, or of the sanctity of the spot, great (Mark 15: 38; Luke 1: 9). If this be the meaning here, quantities of the earth were taken away; among Judas came to the entrance, and when the money others, by the Pisan Crusaders in 1218, for their CH. XXVII.] MATTHEW. U07 Campo Santo at Pisa, and by the Empress Helena rejected by being thrown to the potter in the for that at Rome.-Unto this day. This ex- Temple, a symbolic act which in some way, not pression indicates that some time elapsed between now very clear, expressed scorn or contempt. the event and the publication of Matthew's gospel. In the fulfillment of this, which was a prophetic Comp. ch. 28: 15. act, the same sum, thirty pieces of silver, are paid The account of the death of Judas in Acts as the price for the Saviour's blood; the money 1:18, 19, is quite different from that given here. is'returned by the traitor, to the priests in the The most common explanation is also the most Temple; the priests, regarding it with abhornatural, viz., that Judas hanged himself as de- rence, refuse to put it into the treasury of the scribed by Matthew, that the cord broke and in Lord; and it is used for the purchase of a potter's the fall he was mangled in the manner described field. The correspondence between the prophecy by Peter, that his suicide took place in the field and its fulfillment is the more striking because of purchased by the priests with the blood money, the difference of the circumstances in the two and from the double circumstance of this pur- cases. A comparison of the quotation with the chase and his death it was called the field of blood, original prophecy indicates that it is made from and that Peter's expression: "He purchased a memory; it is not verbally exact. field with the reward of iniquity," is a bitter CHARACTER AND CAREER OF JUDAS ISCARIOT. ironical reference to the recompense of Judas' -The character of Judas Iscariot is an enigma. treachery, which would be understood by his He is called by Christ to be a disciple, is ordained hearers, to whom the facts were all well known. as an apostle, is sent forth to preach the Gospel, " Prof. Hackett, referring to a suggestion that power is conferred on him to work miracles (Luke he may have hung himself upon a tree overhang- 6: 16; Mat. ch. 10), and he is made treasurer of the ing the valley of Hinnom, says:'For myself, I band (John 12: 6). He deserts the cause to which he felt, as I stood in the valley and looked up to the has voluntarily consecrated himself, betrays his rocky terraces which hang over it, that the pro- Master for the paltry sum of thirty pieces of silver posed explanation was a perfectly natural one. (Matt. 26:15, note), personally conducts the guard to 1 was more than ever satisfied with it.' IHe found Christ's place of retreat, and shows himself both the precipice, by measurement, to be from to the Master and his followers as a traitor, thus twenty-five to forty feet in height, with olive- indicating a nature not only dead to conscience, trees growing near the edges, and a rocky pave- but indifferent to the just scorn and contempt of ment at the bottom, so that a person who fell his companions. Yet when his treachery is confrom above would probably be crushed and summated he is filled with remorse at a result mangled, as well as killed. "-(Andrews.) which he might easily have anticipated even if 9, 10. Then was fulfilled, etc. There is Christ had not explicitly foretold it, he endeavors no such prophecy in Jeremiah. It occurs in to repair the wrong by a voluntary testimony to Zechariah 11: 12, 13. Either the Evangelist the innocence of the accused, returns the money quoted from memory and made a mistake in his paid him for his treachery, and evinces the bitcitation (Alford), or he referred to Jeremiah terness of his remorse by his act of self-destrucbecause his Book was placed first in the Books tion. In the interpretation of this enigma two of the Prophets (Lightfoot), or by a transcriber's extreme hypotheses have been proposed, each of error Jeremiah was substituted for Zechariah which appears to me to be false in fact, and to (Barnes, James llforison). In the Greek manu- lose the lesson of Judas' life and death. The script, words, proper names especially, were often first supposes him to have joined the disciples abridged. Mr. Barnes claims that the change by solely from worldly and selfish motives, and to the transcriber of a single letter Iriou (Jeremiah) have abandoned them solely to secure the proffor Zriou (Zechariah), would account for the mis- fered bribe. This interpretation of his character take. The prophecy itself is mystical, and would, is inconsistent with, (1) his selection by Christ, I believe, be inexplicable but for its historical ful- who can hardly be thought to have chosen as an fillment. It is in these words (Henderson's trans- apostle one who was a traitor in thought and lation): "And I said to them, If it be good in feeling from the outset; (2) the smallness of the your eyes, give my reward; and if not, forbear. bribe. This thirty shekels was equal to $18 So they weighed my reward, thirty pieces of to $20; making a fair allowance for the differsilver. And Jehovah said to me, Cast it to the ence in values between that age and this, it potter, the splendid price at which I was esti- would be equivalent to about $150 of our curmated by them! And I took the thirty pieces rency. This sum would hardly of itself constiof silver and cast them into the House of Jehovah tute an adequate motive for such a deed of to the potter." Apparently the prophet calls infamy, even to the most avaricious; (3) the for his recompense; the people offer him a con- fact that the offer of betrayal originated with temptible sum; the Lord regards it as offered Judas; the bribe was not first proffered to him. to himself; and he directs it to be contemptuously (4.) Judas' disappointment, remorse, and return 308 MAATTHEW. [CH. XXVIL of the bribe. If the money was the sole motive against the admission of Gentiles to the kingdom of his treachery, there is nothing to account of God, and with reverence for the priesthood, for this. The second hypothesis regards him the Pharisees, and the Jewish church and relias the victim of a delusion rather than the perpe- gion; the one most likely, therefore, to take trator of a crime. It supposes that Judas was offence at Christ's distinct renunciation of a a sincere, though mistaken and worldly-minded temporal kingdom, distinct declaration of a kinodisciple of Jesus; that he believed Jesus to be dom open to the Gentile nations, and emphatic the long-looked for Messiah; that he was impa- denunciation of the religion of the priesthood tient of his Master's delay in publicly declaring and the Pharisees. (3.) He did not inaugurate himself and inaugurating his Messianic kingdom; any measures for the betrayal of his Master until that he therefore resorted to a stratagem and after Christ's final and public rupture with the contrived Christ's arrest, fully believing that, hierarchy, his vehement denunciation of the thus compelled t6 exert his miraculous powers hypocrisy of the Pharisees in his Temple minfor his own deliverance, he would assert his Mes- istry, his declaration (in the parables of the two siahship and set up his kingdom in Jerusalem; sons and the wicked husbandmen) that the kingand that when the result proved so different and dom would be taken from them and given to the so disastrous, the mistaken disciple was over- Gentiles, and his prophecy to his own disciples, whelmed with remorse and despair. See this in language still more distinct, that Jerusalem view, in a modified form, defended in Dr. Clarke's was to be destroyed, and the kingdom of God Commentary on Acts, ch. 1; he maintains that founded on its ruins, after the Messiah's death, Judas did not destroy himself, truly repented of and only in the far future, at his second coming his sin, did what he could to undo his wicked act, (Matt., chaps. 21-24). (4.) The immediate occasion of and that "there is ne positive evidence of the Judas' compact with the priests was Christ's final damnation of Judas in the sacred text." public rebuke, administered at the house of This view is'-consistent, (1) with Judas' recep- Mary and Martha, and accompanying a still tion of the bribe. If his treachery were a mere more explicit prophecy of his approaching death stratagem, surely he might have contrived some (Matt. 26: 6-16). I believe, then, that Judas origiother way of accomplishing it. By his compact nally followed Jesus, as did the rest, from a with the priests, his withdrawal from the Supper mixed motive, partly drawn by personal ambitable, and his accompanying the band to Geth- tion, partly by a real reverence for Christ and semane, he emphasizes his entire separation from the moral beauty of his teaching; that in all the the disciples; (2) with his own language, "I disciples there was at first a perplexity, and then have sinned in that I have betrayed the innocent a conflict between ambition and spiritual love, blood (ver. 3, note); (3) with the subsequent lan- as the nature of Christ's kingdom was more and guage of Peter and the disciples respecting him. more clearly disclosed; that in the eleven Christ He "purchased a field with the reswa.d of in- conquered, in the twelfth ambition; that, disapiquity." "Judas by transgression fell, that he pointed by Christ's prophecy of his own suffermight go to -his own place (Acts 1: 18, 25); (4) with ings and death, and the approaching overthrow Christ's language, who designates him as "the of the Jewish temple, priesthood, and religion, son of perdition" (John 17: is) and declares of him and angered by the personal rebuke publicly that "it were good for that man if he had not administered to him, Judas abandoned what been born" (Matt. 26: 24). Some light on the true seemed to him a failing cause, hoping by his interpretation of Judas' character and career is treachery to gain a position of honor and infiuthrown by a consideration of the following facts: ence in the Pharisaic party; that the thirty (1.) All the disciples originally expected that an pieces of silver constituted not the main, but immediate and earthly kingdom would be set up only an incidental motive; that his treachery by Christ. This expectation they retained to the brought him, as treachery always does, only the last (Matt. 19: 27; Luke 19: 11). When he disavowed contempt of the priesthood, who used him as this, many who had followed left him (John 6: 66). their tool and then cast him away; that his conThus n them all there was a conflict between per- science was tardily awakened, by his disappointed sonal allegiance to their Master, and worldly am- ambition, to a sense of his fruitless sin and his bition, strengthened by life-long religious preju- public ignominy, but not to a sense of his guilt dice derived from priestly and Pharisaic teaching. before God or his need of an opportunity for (3.) The name Iscariot (probably of Kerioth), indi- pardon; that thus his experience resembled that cates that Judas was originally a resident of Keri- of King Saul, not that of the Prodigal Son (1 Sam. oth, a town of southern Judea. In that case he 15: 30; Luke 15: s18 19; and see ref. below); that by offering was the onlyJudean amongthetwelve, and of them a tardy testimony to the innocence of Jesus, and all, therefore, the onemost likelyto be imbuedwith returning the bribe, he endeavored to undo his the Jewish worldly ideas respecting the Messiah's work, but could not; and so, rejected by the kingdom, with the narrow national prejudices priests, scorned by the disciples, and scourged CH. XXVII.J MATTHEW. 309 iI And Jesus stood before the governor: and the 13 Then said Pilate unto him, Hearest thou not how governor asked him, saying, Art thou the King of the many things they witness against thee? Jews? And Jesus said unto him, Thou sayest. I4 And he answered him to never a word; insomuch 12 And when he was accused of the chief priests and that the governor marvelled greatly. elders, he answered o nothing. o chap. 26: 63. by his own conscience, he sought refuge from CITY AND THE COWARDICE OF CRIME: IT DARES ALL himself in death. The lessons of his life appear CONSEQUENCES BEFOREHAND, AND TRIES TO EVADE to me to be, (1) that one may be high in Christ'sTHEM AFTERWARD (25with Acts 5:28)-THE CROWNED church, but no true disciple, an apostle and an SUFFERER: HIS PATIENT SUFFERING CROWNS HIM WITH, X' \ /n\ | ~~BLESSING UPON OTHERS; THE FALSE TEST, ITS SUPPOSED em~r,jA, ^^f A h | POWER TO CONFER BLESSING ON OURSELVES (42).-GOD ^^J1.J^13sV'^,_ |PERMITS HIS BELOVED TO SUFFER (43), BUT MAKES THEM, my,^^^ m y | ^^^WITH CHRIST, MORE THAN CONQUERORS IN SUFFERt S I ^^^^Aa'^a^^WING.-THE TESTIMONY OF NATURE TO THE DIVINITY OP w^ ^^? v | ^S^~~~THE SON OF GOD (45).-SPIRITUAL LONELINESS DOES,^ ^WfJ^^r | ^^^rNOT ALWAYS PROVE THAT GOD HAS WITHDRAWN FROM vf | ~~~~~~~US. THE TESTIMONY OF CHRIST'S AGONY TO HIS LOVE CROWN OF THORNS. FOR US, TO THE REAL BURDEN OF SIN TO A SINLESS SOUL (46).- THE WORLD'S MISINTERPRETATION OP Meyer supposes that the object of the thorn crown CHRIST'S SUFFERINGS. IT CAN NEVER UNDERSTAND was not to occasion pain but "to mock; but the HIS CRY (4749).-BOLDNESS OF ACCESS GIVEN TO GOD common conception of the thorns, pressed into a IN CHRIST (51).-HE IS OUR RESURRECTION (52, 53). lacerated and bleeding brow, agrees better with -THE DANGER OF PASSION, PRIDE, AND PREJUDICE, the narrative, though not necessitated by it. ILLUSTRATED BY THE CHIEF-PRIESTS. THE BEAUTY The reed may have been the stalk of any plant, OF PATIENCE, LONG-SUFFERING, AND LOVE, ILLUSor a true reed, or some instrument made from it. TRATED BY CHRIST. -CHRIST, AS OUR EXAMPLE rrtT-. *n. -. 1 1, TEACHES US HOW TO DIE: BY HIS DEATH HE TEACHES The accompanying illustration represents the T D C US THE DIVINE LOVE, AND THE CURSE OF SIN; IN HIS Papyrus antiqsorun or paper reed of the an- |DEATH HE BEARS OUR SINS THAT WE MAY NO MORB cients. It grows still in great quantities near the BEAR THEM (2 Cor. 5: 21; 1 Pet. 2: 24). plain of Gennesaret. Other varieties of reeds are found along the Jordan, and elsewhere in Pales- PRELIMINARY NOTE. The crucifixion is retine. Arrows, fishing-rods, pens, canes for meas- corded by the four Evangelists. Comp. Mark uring and other purposes, were made from the 15: 21-41; Luke 23: 2649; John 19:17-30. Matreed. A long cane, with a sponge affixed to thew and Mark are almost exactly parallel; the the end of it for cleansing the ceiling of a room, differences are only verbal. Luke and John both was a common article of Roman furniture. This narrate incidents not recorded by the others; may have been the reed here used by the soldiers. The most casual reader of the N. T. can hardly This hour of Christ's coronation in mockery fail to notice the severe simplicity of the Evanhas been well described as the hour of Christ's gelical narratives. They could not be more CH. XXVII.] MATTHEW. 313 32 And as they came out, they found a man of Cy- 33 And when they were come unto a place called rene, Simon by name: him they compelled to bear his Golgotha, that is to say, a place of a skull, cross. absolutely colorless if they were official reports robe (vers. 35, 36). At a little distance stood a group by Pilate or his subordinates. There is not a of Galilean women, among whom was Mary. single epithet employed to express or excite, Jesus, in the midst of his own anguish, did not either indignation against the crucifiers, or rev- forget hers, and commended her to the keeping,erence or compassion for the crucified. There is of the beloved disciple (John 190 26, 27). It was no attempt to deduce any doctrinal conclusion. customary to bear before the prisoner, conSimply the facts are stated. Their singular im- demned to death, an inscription which designated partiality is of itself a remarkable testimony to the crime for which he was condemned. This their divine inspiration; for the story of the cross inscription, written by Pilate in the three lanhas acquired its power in part from the marvel- guages of the time, that of the court, Latin, that ous self-restraint of the historians. They have of the Gentile population, Greek, and that of the placed before the world the scene as they saw it; Jews, Hebrew or Aramaic, was fastened to the each new generation sees through a clear and cross, above the head of the Divine Sufferer (ver. 37). colorless atmosphere the Crucified One, undraped With him were crucified two brigands (ver. 38, note). with the rhetoric of feeling; His death is elo- Of these one joined in the taunts of the mulquent because the story is told without elo- titude; the other reproached his companion, conquence; and the latest ages can say, Not only our fessed his sin, and appealed, not in vain, to the ears have heard, but our eyes have seen the glory Saviour of sinners, for salvation (Luke 23: 39-43). of the suffering Lord. Following their example The priests, the soldiers, and those that passed by, I shall endeavor in these notes simply to give taunted the Lord with his seeming impotency such information as will better enable the stu- and approaching death; but he made no re-,dent to comprehend the facts. He who believes sponse (vers. 40-44; Luke 23: 36, 37). At length a that the cross of Christ is the enthronement of preternatural darkness, such as often precedes God, because the supreme display of Divine love an earthquake, began to gather over the scene. for the salvation of sinners, among whom he in- With a cry of agony, full of mystery to us, as it eludes himself, cannot look upon the Crucified was to those who stood at the cross, he appealed One with compassion; nor upon the crucifiers to his God, who seemed to have forsaken him; with hate. The admonition of Christ, "Weep then cried with a loud voice, clear and full to not for me," forbids pity; the prayer of Christ, the last, "It is finished!" and gave up the "Father forgive them," forbids wrath. The ghost (vers. 45-50). It was three o'clock (the spirit with which the redeemed in heaven ap- ninth hour), which was the hour of evening proach the Lamb slain from the foundation of sacrifice. The long-presaged earthquake came. the world (Rev. 5: 12), is that in which we are to The veil of the Temple was rent, the graves were approach Him on earth. opened; subsequently many bodies of the saints Grouping the four narratives, the incidents which slept arose. The sublimity of Christ's death, which they narrate appear to be substantially as not less than the portents which accompanied it, follows: An association of women was organized wrung from the Roman centurion the confession in Jerusalem to alleviate the sufferings of con- "Truly this was the Son of God" (ver. 54; Mark.demned criminals. They followed Jesus to the 15: 39). To hasten the death of the crucified the cross, perhaps are the women referred to in Luke soldiers broke the the legs of the two thieves; 23: 27, and offered him, before his crucifixion, but seeing that Jesus was already dead, pierced an anodyne composed of vinegar and gall, called his side, out of which came blood and water by Mark 15: 23, "wine and myrrh." He declined (John 19: 31-42). The incidents of the weeping it because he would not meet death with a stu- women, Christ's prayer for the forgiveness of his pefied soul. Its object was to deaden his sen- enemies, and the penitent thief, are peculiar to sibilities (ver, 34; Mark 15: 23). The cross was ex- Luke; see notes there. The reply of Pilate to tended on the ground and Jesus was nailed to the remonstrances of the priests against his init. At this time he uttered the prayer, " Father, scription, the women at the cross, and the piercforgive them, for they know not what they do" ing of Christ's side, are peculiar to John; see (Luke 23: 34). The clothing of criminals was a notes there. For the incidents peculiar to Matperquisite of the Roman soldiers. They sat down thew or common to the four Evangelists, see at the foot of the cross to divide Christ's gar- notes below. ments. His tunic was a seamless robe of fine 32. And as they came out. That is, from texture. )ne of the company produced dice, the city; the place of execution was without the the Roman medium for gambling, and they com- city walls (Heb. 13: 12). This was customary menced to cast lots for the possession of this among the Jews (Numb. 15: 35; 1 Kings 21: 13; Acts 7 58), 314 MATTHEW. [Ca. XXVIL and also among the Romans.-A man of Cy- ers were Cyrenians (Acts 11: 20; 13: i).-Him they rene, Simon by name. He is described by impressed to bear his cross. This is the Mark, 15: 21, as the father of Alexander and proper translation of the Greek. The Roman Rufus. It has been supposed by some that they officer had official authority to press into the are the persons mentioned in Romans 16: 13 military service, for a special purpose, either and 1 Tim. 1: 20 or Acts 19: 33, but this is quite horses or men. See note on Matt. 5: 41. Jesus uncertain. Nothing more is known with cer-at first carried his own cross (John 19:17), as the tainty of him; but the hypothesis that he was a convict customarily did; there is no positive Jewish pilgrim from Africa is a reasonable one. authority for what is, however, a reasonable Cyrene was a city of Libya, the capital of Cyre-surmise, that, weakened by want of sleep and naica; it was founded by a colony of Greeks loss of blood, he was no longer able to sustain it. about a. c. 632; stood on table-land 1,800 feet This opinion is embodied in ancient art, which above the level of the Mediterranean; was at represents him as sinking beneath the weight of this time a Roman city, and united in govern- the cross. mnent with the not distant island of Crete. 33, Golgotha. A Hebrew word, meaning That it was the abode of many Jews is indicated a skull. From its Latin equivalent calvarice by Acts 6: 9, from which it would appear that comes our English word Calvary, which occurs the Cyrenian Jews had a synagogue of their own iu the English N. T. only in Luke 23: 33, where in Jerusalem. Some of the first Christian teach- it should be translated "a skull." The signifiJoi Dome of the Rock, to the l cad GOLGOTHA.. er's left in the picture, covers the true site. He designates a cave cance of the name is uncertain. Some suppose beneath this dome as the probable burial-place. that it was the common place of execution, and But this view, which rests mainly on architectuthat the skulls of those who were executed lay ral arguments, based on the character of the about; others that it was a bare rounded knoll, Mosque of Omar, is not generally accepted by in form like a skull. This opinion is the sole scholars, who are almost unanimous in the opinfoundation for the almost universal impressionion that this Mosque occupies the site of the that it was a hill. The location of this place of ancient temple. A third theory identifies Golexecution is unknown. There are three hypo-gotha with the mound in the foreground of our thetical sites. The first, which is supported by illustration, now known as the Grotto of Jerean ancient tradition, is now occupied by the miah. It is situated about forty rods to the Church of the Holy Sepulchre, indicated in the northeast of the Damascus gate. The cave accompanying cut by the dome to the reader's sepulchre beneath is one of the largest in the right. But the ancient traditions are of very country, and may have been the burial-place. small value in determining the Biblical sites; the But of this hypothesis we can only say that there monks who designate the place of execution and is nothing, except its distance from the tower of burial, point out with equal certainty the holes Antonia, opposed to it. All that we can know of in the rock in which the cross was planted! If, Golgotha is that it was near the city.(John 19:20), as is probable, this site was then, as it is now, apparently near a public highway (Mark 15: 29), in Within the city walls, it cannot be the true Gol- the immediate vicinity of one of the gardens CRH. XXVII.] MATTHEW. 81b 34 They gave him vinegar to drink, mingleda with casting lots; that it might be fulfilled which was gall: and when he had tasted thereof, he would not spoken c by the prophet, They parted my garments drink. among them, and upon my vesture did they cast lots. 35 And b they crucified him, and parted his garments, 36 And sitting down, they watched him there; a Ps. 69: 21.... b Ps. 22: 16; Mark 15: 24, etc.; Luke 23: 34, etc.; John 19: 24, etc.... c Ps. 22: 18. which surrounded Jerusalem (John 19: 41), and is, as indicated by Luke's language, " the place called the skull," a well-known spot. 34. They gave to him vinegar to drink mingled with gall. Mark says, "wine mingled with myrrh," but the difference is purely verbal. "As the wine used by the soldiers was a cheap, sour wine, little, if at all, superior to vinegar, and as myrrh, gall, and other bitter sub- THE THREE CROSSES. stances are put for the whole class, there is really no difference in these passages."-(Alexander.) It was customary to give a stupefying or, later, St. Anthony's cross; and third, the drink to criminals on their way to execution. Latin cross, or crux immissa, like the preceding This was probably the draught offered to our one, except that the upright beam projected Lord, perhaps by the women referred to in Luke above the horizontal one. There is also the 23: 27; see note there. Christ, when he knew Greek cross, consisting of two pieces of wood of from the taste its object, refused to partake, an equal length crossing each other at right angles indication that he deliberately chose to have all in the centre. That the Latin cross was the one his powers alert at this last hour. There is no on which Jesus was crucified is indicated by unireason for the belief that it was offered to him form tradition, and by the fact that the inscriptwice, or in a spirit of rancor and scoffing. tion was placed upon it over his head. The con35, 36. And they (the soldiers) crucified vict was fastened to the cross, sometimes as it him. According to Mark (i: 25), it was the lay upon the ground, sometimes after its erecthird hour; that is, 9 A. M., but this may mean tion. In the former case the body was terribly that the third hour had already passed. See wrenched when the cross was raised and dropped John 19: 14, note.-And parted his garments into its place; the concussion often dislocated casting lots. Of this, John gives a fuller ac- the limbs. To fasten the sufferer to the cross count. See notes on John 19: 23, 24.-That it his hands were nailed to the crosspiece; the feet might be fulfilled. This clause is omitted by were sometimes bound, sometimes nailed. That all the best manuscripts and the best scholars. the latter course was adopted in the case of Christ It was probably added in the margin by some is indicated, though not demonstrated, by Luke ancient harmonist, from John 19: 24. The refer- 24: 39, 40. The feet were probably nailed sepaence is to Psalm 22: 18.-They watched him rately, not, as represented in most art, and purely there. This was customary, to prevent the for artistic reasons, with one foot lying over the crucified person from being taken down by other and both transfixed with one nail. Lest friends. There were four soldiers (John 19: 23). the hands and feet should not bear the strain, a THE NATURE OF CRUCIFIXION. -Crucifixion little wooden pin projected just below the thigh, was used as a punishment by Grecians, Romans, which afforded the body a partial though painful Egyptians, and other nations, but not by the support. There was no support to the feet, Jews. Its infliction by the Romans was a badge though this is sometimes represented in art. The of Israel's servitude. To hang even a corpse crucified person was not raised high in air; his upon a tree was accounted among them the feet were but a little above the ground. In this greatest indignity (Deut. 21: 22, 23). The lingering respect the common art representations are not death of the cross rendered crucifixion eminent true to the facts. in cruelty even in that cruel age. Cicero called Thus, with no vital organ directly touched, the it a punishment most inhuman and shocking, and victim was left to die. The heat of the Oriental wrote of it that it should be removed from the sun, the festering of the undressed wounds, the eyes and ears and every thought of man. It was increased torment produced by every attempted reserved by the Romans for slaves and foreign- movement to secure relief, the burning fever, the ers. There were three forms of crosses, the first throbbing head, the intense thirst-all combined in the shape of the letter X, called the crux to make death by crucifixion as horrible as it was decussato, or, later, St. Andrew's Cross; one in the protracted. See an elaborate description of it in form of the letter T, called the crux commissa, Farrar's Life of Christ, and one more scientifically 316 MATTHEW. [CH. XXVII. I And set up over his head his accusation written, 42 He saved others, himself he cannot save. If he THIS IS JESUS THE KINd OF THE JEWS. be the King of Israel, let him now come down from 38 Then were there two thieves d crucified with him; the cross, and we will believe him. one on the right hand, and another on the left. 43 He trusted in God; lets him deliver him now, if 39 And they that passed by reviled him, wagging e he will have him; for he said,h I am the Son of God. their heads, 44 The thieves also, which were crucified with him, 40 And saying, Thou that destrovest the temple, and cast the same in his teeth. buildest it in three days, save thyself. If thou be the 45 Now from the sixth hour there was darkness Son of God, come down from the cross. over all the land unto the ninth hour. 41 Likewise also the chief priests mockingf him, 46 And about the ninth hour Jesus cried with a loud with the scribes and elders, said, voice, saying, Eli, Eli, lama sabachthani? that is to say,i My God, my God, why hast thou forsaken me? d Isa. 53: 12....e Ps. 22: 7; 109: 25.... f Job 13: 9; Ps. 35: 16; Isa. 28: 22; Luke 18: 32...g Ps. 3: 2; 22: 8; 42: 10; 71: 11... h John 5: 17, 18; 10: 30, 36....i Aan. 8: 9....j Ps. 22: 1; Isa. 53: 10; Lamn. 1 12. full in Stroud's Physical Cause of Christ's Death. If he had done so it would have made no differSo great were the tortures of this lingering death ence in their belief, for they resisted the greater that there are many ancient instances of men miracle of his resurrection (ch. 28:14, 15).-Let who bought with large bribes the privilege of him deliver him now if he will have him. being executed in some other manner, and the A striking illustration of the false idea of special death was ordinarily hastened by the wearied Providence. Many still think that he who seems executioners, by a thrust with the spear or a blow to be deserted by God cannot be a son in whom with the club. he is well pleased, and that God may always be 37, 38. Set up over his head his accu. expected to interfere immediately to save his sation. It was customary to bear before the children from unjust suffering. Observe, by condemned an inscription which designated his comparison with Psalm 22, written by David at crime, and which was subsequently attached to least a thousand years before this time, a singular the cross. Such was this inscription. On the testimony to the inspiration of prophecy. variations in the Evangelists' report of it, see 44. The brigands also * * * X upJohn 19:19,20, notes.-Two thieves. Rather, braided him. Luke 23: 39 gives the lanbrigands, for this is the significance of the original guage which seems to have been employed only (Cluear'). It is not improbable that they be- by one. Of the penitence of the other, Matthew longed to the band of which Barabbas was the and Mark make no mention. The hypothesis loader (Mark 15:7). Christ's crucifixion between that both at first reviled and one afterwards them was a literal fulfillment of prophecy (Markrepented, a supposition entertained by some of 15: 28; Isaiah 53: 12). the older commentators, is much less proba39-43. The three Synoptists mention this ble than that Matthew and Mark omit, perhaps mockery; John does not. Three classes are de- are not acquainted with, the incident of the peniscribed as participating in it. The passers-by tent thief, and simply speak of the derision in (ver. 39), that is, those casually going to and from general terms. the city; the chief priests (ver. 41); and the sol- 45. From the sixth hour. Twelve o'clock. diers (Luke 23: 36).-Wagging their heads. A On the discrepancy between this verse and John symbol of derision (Job16:4; Psalm22:7)-Thou 19:14, see note there.-There was darkness that destroyest the temple * * * save over all the land until the ninth hour. thyself. The reference is to John 2:19, and That is, 3 P. M. It is neither necessary nor the language here and in verses 62, 63, indicates reasonable to suppose that this darkness envelthat their misrepresentation of his language upon oped the whole earth. The original (ya), here his trial (ch. 26: 61) was wilful. - He saved rendered land, is often used in the N. T. for a others. Not a real acknowledgment of his limited territory (Matt. 2: 6,20,21; 4:15; 11:24; 14:34). saving power; the language is that of bitter The darkness could not have been produced by irony.-Himself he cannot save An uncon-an eclipse, for the Passover was celebrated at the scious utterance of the truth, like the accusation full moon, when the moon is opposite the sun. preferred against him as " a friend of publicans It may have been a natural phenomenon, premonand sinners." If he had saved himself he could itory of the earthquake which followed. Stroud not have saved others (ch. 26: 53, 54).-He is the (Physical Cause of Christ's Death) gives a number King of Israel? Not, according to the best of illustrations of similar phenomena of darkness manuscripts, If he be the King of Israel, as in our connected with earthquakes or volcanoes. The English version. The language is that of taunt, fact is mentioned by the three Evangelists, but and refers to the inscription upon the cross; not by John; and the early fathers appealed to and its object was, perhaps, in part to turn the protane testimony in attestation of it. Wordsedge of its sarcasm against the nation. " Ho! worth notes the contrast between this darkness Ho! he is the king of Israel! let him descend and that in Egypt: "Then the Hebrews had from the cross now, and we will believe in him." light in their dwellings while the rest of Egypt CH. XXVII.] MATTHEW. 317 47 Some of them that stood there, when they heard sponge, and filled it withk vinegar, and put it on a that, said, This man calleth for Elias. reed, and gave himn to drink. 48 And straightway one of them ran, and took a 49 Tne rest said, Let be, let us see whether Elias will come to save him. k Ps. 69: 21. was dark; but now, when the true Passover is truth, but have been uttered for dramatic effect; killed by them, they are in darkness, and the nor (c) that it is simply "an expression of agony light of the Gospel is about to be poured on the couched in the devout language of Scripture."Gentile world." It is not possible to misappre- (lFurness.) Doubtless it is this; but Christ hend the solemn significance of this act, repre- would not have taken the language of Scripture senting the sympathy oi nature with its crucified if it did not exactly express his experience. Lord; nor necessary to attempt any detailed These are all evasions, not interpretations of the interpretation, such as that it represented his passage. (d.) Nor are we to hold ourselves deconflict with the powers of darkness and his barred from all endeavor to understand their present want of heavenly comfort (Matthew meaning.-(Bloomfield.) The words are written Henry), or God's detestation of the crime, and for our profit, though to be studied in humility, his future blinding of the Jewish nation (Calvin), and with a consciousness that the experience or that the death of Christ was the going out which they indicate defies our analysis and tranof the light of the world (Adams Clarke). scends our perfect conception. The student 46. Jesus when he had cried with a may obtain some light in such a study from a loud voice. Literally a great voice, i. e., with consideration of the following facts: (1.) Jesus is the voice still strong, unweakened by approach- represented in the N. T. as subject to the whole ing death. On the significance of this fact see experience of spiritual conflict which belongs to John 19:34, note. —Eli, Elilama sabacthani. man. No philosophy which ignores or elimiQuoted from Psalm 22: 1. The first two words nates this truth can interpret the temptation, or are Hebrew, the latter two Chaldaic. Mark's the agony in Gethsemane, or the cry upon the language, Eloi,. is a Syro-Chaldaic form, having cross (comp. Matt. 4: 1-11; Prel. Note, ~ 6, p. 39; ch. 26: 36the same meaning.-My God, my G.od, why 46, note; Lessons of Gethsemane, p. 293). (2.) He is reprehast thou forsaken me? Dr. Adam Clarke, sented in the Prophets. (Isaiah 53: 5, 6) and the Episfollowing Lightfoot, proposes to translate this tles (2 Cor. 5: 21; Gal. 3; 13; 1 Pet. 2: 24) as taking upon To what (sort of persons, understood) hast thou himself the penalty of our sins; and the penalty forsaken me? thus rendering it simply as an ex- of sin is represented throughout the Bible as pression of astonishment at the wickedness of spiritual separation from God (Deut. 32: 20; Prov. 1: his crucifiers; but this appears to me untenable, 24-29; Isaiah 64: 7; Micah 3: 4; 2 Thess. 1: 9). (3.) Some because, though the language of Mark (E1 ri e, help toward an understanding of this cry may be y;a.U t7reriE) is capable of this translation, the derived from that phase of Christian experience language of Matthew (ircari,ue, etc.) is not; and it in which, while the intellect still holds fast to its weakens the force of the cry, and reduces it to a belief in God, the heart feels his presence no mere yielding at last to the taunts which up to more, and the soul is in darkness, in spite of its this point Christ has borne in a sublime silence. faith in God (comp. Matt. 11:1-6, note; Exod. 17: 4; 1 Kings Accepting our English translation as correct, how 19: 10; Psalm 10:1: Jer. 12: 1, 2). (4.) That there was shall we understand it? Certainly not (a) as the an inward conflict in Christ's soul is indicated outcry "of the humanity of our Saviour and by the two-fold nature of the cry; "Jj iGod" not of his divinity " (James zforison); for there indicates an unrelaxed hold on him; "forsaken is no Scriptural authority whatever for thus dis- me" indicates a sense of bereavement of the criminating a part of Christ's life and experience divine presence. If these are inconsistent, the as divine and a part as human, a refinement of inconsistency repeats itself frequently in Chrisscholastic theology which deprives both his ex- tian experience. (5.) It expresses surprise, as ample and his manifestation of the divine nature though some new and unexpected anguish had of their true meaning and power; nor (b) as spo- been added to that already borne, and the indiken in our name, and as a lesson for us that we cation certainly is that a cry which neither the should never despair, even though God hides his physical anguish nor the taunts of his foes could face from us (Wordsworth). This lesson is sub- wring from his lips was wrung by this mysterious limely taught by the cry of Christ in this hour. agony of separation from his God. (6.) It is But to suppose that he uttered it for the purpose, the cry of innocence; the lost know that they is to deprive it of all moral power, and to throw are forsaken, but know swhy, and do not call on over his utterances, even the most solemn and God as their God. It was, therefore, no literal sacred, the suspicion that they are not simple transfer of the experience of remorse and spir ;318 MATTHEW. [Cii. XXVIL 5o Jesus, when he had cried again with a loud voice, 52 And n the graves were opened; and many bodies yielded up the ghost. of the saints which o slept, arose, 5i And, behold, the veilI of the temple was rentm in 53 And came out of the graves after his resurrectwain, from the top to the bottom; and the earth did tion, and went into the holy city, and appeared unta quake, and the rocks rent; many. I Exod. 26: 31; Lev. 16:2,15; 6: 1:239; Chro.314....nsa.25:. a.25:; 26: 19 Hosea 13: 14; John 5: 25, 28... o Dan. 12: 2; l Thess. 4: 14....p 1 Cou. 15: 20. itual death which Christ experienced. Compare vinegar (posca) was a cheap sour wine, mixed the evidence of the triumph of his faith in his with water, which was a common drink, espelast utterance, just before death (Luke 23: 46.) cially for the poorer classes and for soldiers. A 47-49. This incident is recorded by all of the vessel filled with it stood near the cross (John 19: 2g), Evangelists. A comparison of their accounts is probably belonging to the soldiers, an additional instructive, because it indicates the independ- indication that it was offered not by one of the ence and originality of the accounts. The vari- Jews, but by a soldier. The "reed" is described ationt forbid the idea of collusion among the by John as the hyssop, by many scholars thought writers, or their acquaintance with each other's to be the caper-plant (Arabic lysup), which accounts, or a common origin. They are such as grows in dry and rocky places and on walls, and characterize independent and honest witnesses. is capable of producing a stick three or four feet Luke's account, which is less detailed, is simply in length. As the crucifiedwaa raised but alittle that the soldiers offered Christ vinegar in above the ground, such a reed would suffice to mockery. John says that reach the sufferer's lips. Dr. Post of Syria, howChrist said, "I thirst," ever (S)ith's Bib. Dict., Art. HUyssop), argues and that the vinegar was against this supposition, on account of the thorny offered in consequence; character of the plant, and proposes in lieu of it Matthew that it was of- the Organum maru, which grows on the walls of fered by one, and the rest all the terraces throughout Palestine and Syria, objected; Mark that he has a slender stem, free from thorns and spread. who offered the drink ing branches, and ending in a cluster of heads, said, Let alone, that is, having a highly aromatic odor, and thus exactly Let this suffice, and see if fitted to be made into a bunch for the purposes Elias will come. From a of sprinkling, for which purpose it was used in comparison of these ac- 0. T. times in purification. He thus thinks this.,, s counts ~t would appear plant, of which we give an illustration from his ~e~ > n that Christ followed the drawing, best answers the Scripture reference to exclamation of the pre- the hyssop of the Bible (Exod. 12: 22; Lev. 14:4, 51; ceding verse with an ex- Numb. 19: 6, 18; 1 Kings 4: 33; Ps. 51: 7: Heb. 9: 19). pression of therst, that When he had cried with a loud voice. the drink was offered by See on verse 46, and Note on Physical Cause of one of the soldiers, in a Christ's Death, John 19.: 34. Comparing acspirit of commingled pity counts in Luke and John it appears that he first and contempt, and that cried with a loud, i. e., clear, strong voice, " It the others objected as is finished," then, perhaps, in a more subdued reported here. Alford tone, "Father, into thy hands I commend my thinks that the language spirit."-Yielded up the ghost. Nothing here could not have been concerning the voluntary character of his death used by the soldiers, is fairly deducible from these words, which are " who knew nothing about simply a common expression for death. See Elias." But it is not by Gen. 35: 18, where in the Septuagint the language any means certain that rendered " Her soul was in departing," is subthey did not know the stantially the same employed here. current Jewish belief that 51-53. These incidents are rejected by rationthe coming of the Messiah alistic critics as mythical additions to the hiswas to be preceded by a torical narratives of the crucifixion. There is, coming of Elijah (Matt. 16: however, nothing whatever in the state of the 14; 17: 10). In that case the text to throw any doubt over their genuineness. language here would be If expunged, it must be wholly, because they are partly a misunderstanding regarded as inherently incredible. Those who HYSsoP- of Christ's words and believe, as I do, that God is the.Lord of Nature, Organum marue. partly a mockery. The and that he sometimes teaches sublime truths by OC. XXVII.] MATTHEW. 319 54 Nowq when the centurion, and they that were whichr followed Jesus from Galilee, ministering unto with him, watching Jesus, saw the earthquake, and him: those things that were done, they feared greatly, say- 56 Among which was Mary Magdalene, and Mary ing, Truly this was the Son of God. the mother of James and Joses, and the mother of Zeb55 And many womon were there, beholding afar off, edee's children. q Mark 15: 39; Luke 23: 47, etc.... r Luke 8: 2, 3. a sublime symbolism, will find nothing incredible Covenant. This ark, containing the sacred law, in the narrative if it is properly comprehended. and comprising the mercy-seat beiow the cherThe only question to such will be, Is it adequately ubim, was the peculiar shrine of the Godhead. authenticated? The rending of the vail is nar- Only the high-priest could enter this apartrated by the three Synoptists. It might easily ment, and he but once a year (Exod. 30: 10; Lev. have become known through some of the "great 16: 2-19) to sprinkle blood upon the mercy-seat, company of priests," who early became Christ's to blot out the transgressions which the law disciples (Acts 6: 7). Apart from such testimony within the ark was ever charging against the it can hardly fail to have become known. If it people. The rending of this vail unmistakably -did not occur, the story could have been easily indicated that the final sacrifice had been now and completely refuted at any time prior to the made, for all time, and that henceforth access destruction of Jerusalem by the vail itself, and to God, through Christ's death, was open to all. at any time subsequent thereto, and during that -The earth did quake. Alford says, "not.generation, by the testimony of living priests. an ordinary earthquake." What he means, LNeander (Life of Christ), refers to the later tra- I do not understand. The language implies dlitions, that a beam over the Temple broke, nothing extraordinary in the earthquake, except and that about forty years before the destruc- in the incidents which accompanied it. The tion of Jerusalem the Temple doors, though earthquake was to the reverent Jew associated securely locked, suddenly burst open, as afford- with the presence of God, and regarded as a ing incidental confirmation of this narrative, from peculiar token of his power (Judges 5: 4; 2 Sam. 22: 8; which, perhaps, they sprang. The earthquake rs. 77:18; 97:4; 104: 32; Amos 8: 8; Hab. 3:10). -And and resurrection are peculiar to Matthew. The the graves were opened. Graves or sepulaccount of the earthquake accords with and chres were commonly made in caves, hewn in explains the preternatural darkness described by the rock; these were broken open by the earthall the Synoptists, and it is incidentally confirmed quake.-Many bodies of holy men. There is by the rents and fissures now found in the vicinity nothing in the language to indicate whether paof Jerusalem, and indicating volcanic action. triarchs and other saints of olden times, or disciBut for the resurrection we have only Matthew's pies of Christ who had died, as Simeon, Hannah, testimony, and he does not claim to have been Zachariah, John the Baptist, and Joseph.-And an eye-witness. He does not say the saints ap- coming out of the graves, after his resurpeared to himn, but to "many." It is not re- rection, went into the holy city. That ferred to by subsequent writers; and its omission is, into Jerusalem. The original is ambiguous,,,7 Paul, in 1 Cor. ch. 15, where it certainly would as is my translation, on the point whether the have added strength to his argument if the fact resurrection or only the going into the holy city, were generally known in the Christian church, was subsequent to Christ's resurrection. The is worthy of note. I judge, then, that certainly the former opinion best accords with 1 Cor. 15: 23. Tending of the vail, and perhaps the earthquake, If we suppose, as I do, with Alford, Wordsworth is as well authenticated as any event recorded and the early fathers, that these saints rose with in the N. T.; but that the resurrection is less so. the glorified body (i Cor. 15: 51-53), and ascended The incidents are confirmed, however, by their with their Lord, into heaven, the incident is religious significance and their accordance with wholly in accordance with the N. T. doctrine of other N. T. teachings. The rending of the vail, resurrection, and is indeed a sublime teaching which hung before the Holy of Holies (see note of that doctrine. See 1 Cor. ch. 15, and 1 Thess. below), indicates that in the death of Christ the 4:13-17. whole world has access to God; the resurrection, 54. The centurion. An officer of the Rothat in his life all his people have resurrection man army answering to the captain in our own and life eternal. The first is interpreted by Heb. organization. He commanded a century, an10: 19-21, which, with Alford, I believe has a swering to our "company," originally a hundred reference to the fact here stated; the other by men, subsequently from fifty to a hundred. The John 11: 25. Comp. for both, Rom. 5: 10. annexed cuts present the figures of two centuThe vail of the Temple.-This was a vail rions from ancient bas-reliefs.-And they that which hung before the door of the Holy of Holies; were with him. The four soldiers (John 19: 23) the apartment which contained the Ark of the appointed to guard the cross. The feeling of 320 MATTHEW. [OH. XXVIL does not give their names, and adds that "all e- 3 his acquaintance" were there. The disciples. then, were eye-witnesses of the crucifixion. On the proper harmony of Matthew, Mark, and John here, partly depends the question whether the brethren of our Lord mentioned in the N. T. / I/^,^Pl a 1 Olf^were true brethren or only kinsfolk. See tabular statement and comparison of-the accounts, and my conclusion respecting them, on p. 110 Observe that these were not the women referred to in Luke who followed him weeping. Tlie!y were of Jerusalem (Luke 23 2s); these were all Galileans.-Afar off. Probably on account of TWO CENTURIONS. the danger of recognition if they approached too awe, according to Luke, extended to all the by- near. Art, which represents them close by, standers (Luke 23: 48). Mark, who says nothing of sometimes even embracing the cross, is not true the earthquake, attributes the centurion's awe to history.-Mary Magdalene. That is, Mary to the manner of Christ's death (Mark 15: 39, note). of Magdala. She is described as one out of Doubtless both Christ's personal character and whom our Lord cast seven devils (Mark 16: 9), the phenomena of nature which accompanied This fact and her presence at the crucifixion and his death, contributed to produce the irnpres- the sepulchre (ver. 61), and our Lord's appearance sion. Lange notes the triumvirate of Roman to her, and her report of his resurrection to the soldiers bearing testimony to Christ-the centu- disciples, are all that is known of her. There is rion in Capernaum (Matt. 8: 5-10), the one here no ground whatever for identifying her with the mentioned, and Cornelius at Caesarea (Acts, ch. 10). woman that was a sinner, mentioned in Luke 7: -Truly this was a Son of God. Not the 36-50, and none, therefore, for the popular idea Son of God. Neither here nor in Mark is there that her early life was profligate. Yet that idea the definite article. Luke's report is " This was is all but universal. The name is applied to a righteous man," i. e., innocent. It is a gratui- women who have fallen from chastity; institutous assumption to presume that the officer was tions for the reformation of such women are wholly ignorant of the Jewish meaning attached known as Magdalene asylums; an order of nuns, to the term, "Son of God." Two charges had been in the Romish church, composed chiefly of penipreferred against Jesus-blasphemy in making tent courtesans, is called Magdalenes, and is himself the Son of God, and sedition against the dedicated to Mary Magdalene-a curious illusRoman government. Pilate had publicly and tration of the extent to which an entirely groundrepeatedly acquitted him of the second charge, less idea may gain popular and unquestioned acand the first had been publicly repeated by the ceptance. —Mary the mother of James. Depriests to Pilate (John 19:6, 7). These facts inter- scribed by John,19: 25, as "the wife of Cleophas,"' pret the centurion's testimony here, namely, He elsewhere called Alphaeus (Matt. 10: 3). Cleophas is innocent of the crime of sedition (Luke), and is and Alphaeus are different Greek forms of the what he claimed to be, a Son of God. But it same Hebrew word. The James here mentioned would be attributing to this Roman soldier a is James the Less, the brother of Joses. Nothing marvelous proficiency in theological knowledge is known of his mother except the information to interpret this as a conscious testimony to the given here and in the accounts of her visit to the divinity of Jesus Christ, in the modern sense of sepulchre with Mary Magdalene (Matt. 28: 1-11; Mark that term. For similar use of language by a 16:1-8; Luke 24: i-ii).-The mother of Zebedee's heathen, see Dan. 3: 25. Sophocles' Dictionary children. James and John (Matt. 10: 2). Her refers to the use of this phrase, "Son of God," name was Salome (Mark 15: 40); and she is, I beamong heathen writers, as equivalent, or nearly lieve, to be identified with the one described in equivalent, to a just or perfect man. Observe John (19: 25, note) as the " sister of Jesus' mother." that he says not is but cwas a Son of God; evi- Her ambitious request for the preferment of her dently in his thought the death of Christ was two sons (Matt. 20:20,21) and her presence at the the end. It is worth noticing that the cross had crucifixion and the sepulchre, are the only refergreater effect on the centurion, who was before ences to her in the N. T. Nothing is known of simply ignorant of and indifferent to Christ, than her subsequent history. on the Pharisees, who had the advantage of him 57-61. THE BURIAL OF JESUS' BODY. Comp. in religious knowledge and culture, but had Mark 15: 42-57; Luke 23: 50-56; John 19: 38-42. steeled themselves against the truth. John's account is the fullest; see notes there 55, 56. The attendance of women at the cross for all that is common to the four Evangelists, is mentioned by the four Evangelists, but Luke and for some account of Jewish burials and CH. XXVII.] MATTHEW. 321 57 When 8 the even was come, there came a rich man 60 And t laid it in his own new tomb, which he had of Arimathwea, named Joseph, who also himself was hewn out in the rock: and he rolled a great stone to Jesus' disciple: the door of the sepulchre, and departed. 58 He went to Pilate, and begged the body of Jesus. 6I And there was Mary Magdalene, and the other Then Pilate commanded the body to be delivered. Mary, sitting over against the sepulchre. 59 And when Joseph had taken the body, he wrapped 62 Now the next day, that followed the day of the it in a clean linen cloth, preparation, the chief priests and Pharisees came together unto Pilate, s Mark 15: 42, 43; Luke 23: 50-53; John 19: 38.... t Isa. 53: 9. burial-places. Prior to the burial the soldiers This incident is peculiar to Matthew. It is at. made sure of Christ's death by piercing his side tacked not only by rationalistic critics, but even with the spear (John 19:34).-When the even given up by Meyer and Olshausen. The objecwas come. In Jewish and Grecian reckoning tions to the narrative are fairly given and, as it there were two evenings, the first commencing seems to me, adequately answered in Alford's with the declining sun, the second with the set- note, which I therefore transcribe. "The chief ting sun (ch. 26:20, note); comp. Exod. 12: 6, marg. difficulties found in it seem to be: (1.) How reading, " between the two evenings; " similarly should the chief priests, etc., know of his having in Numb. 9: 3; 28: 4. The first evening must said,' in three days I will rise again,' when the be indicated here, for it was during the prepa- saying was hid even from his own disciples? The ration —A rich man. Of Arimathea. He is answer to this is easy. The meaning of the saydescribed as a councillor, that is, a member of ing may have been, and was, hid from the discithe Sanhedrim, by Mark and Luke, who give ples; but the fact of its having been said could be some insight into his character. John says that no secret. Not to lay any stress on John 2: 19, he was a disciple secretly, for fear of the Jews. we have the direct prophecy of Matt. 12: 40, and Nicodemus came with him, bringing material for besides this, there would be a rumor current, anointing the, body (John 19: 39).-Then Pilate through the intercourse of the Apostles with commanded the body to be delivered. others, that he had been in the habit of so sayHe first assured himself of Christ's death, by ing. (To this I may add the possible testimony inquiring of the centurion (Mark 15: 44,45).-In his of Judas Iscariot to the priests.) As to the unown new tomb. Matthew alone describes it derstanding of the words, we must remember as Joseph's tomb. It was in a garden, and near that hatred is keener-sighted than love; that the the place of crucifixion (John 19: 41). For descrip- raising of Lazarus would show what sort of a thing tion and plan of the Jewish tomb see notes on rising from the dead was to be; and that the fulfilMark16: 3. A comparison of the accounts in the ment of the Lord's announcement of his crucioriginal indicates that this was an artificial exca- fixion would naturally lead them to look further, vation in the rock, not cut downward after the to what more he had announced. (2.) How should manner of a modern grave, but horizontally, the women, who were solicitous about the after the manner of a modern tomb. For expla- removal of the stone, not have been still more so nation and illustration of the Jewish method of about its being sealed, and a guard set? The c'1 rg the door of such a sepulchre by a circu- answer to this is (see notes below), tioey were not aware lar stone rolled in front of it, see Mark 16: 3, 4, of the circumstance, because the guard vwas not set note.-The other nlary. The mother of Jo — till the evening before. There would be no need ses (Mark 15: 47). See note on ver. 56, above. From of the application before the approach of the third this sorrowful watch they returned home to pre- day-it is only made for a watch "until the pare spices and ointments for the further anoint- third day'" (ver. 64), and it is not probable that the ing of Jesus' body (Luke 23: 55, 56). As they went circumstance would transpire that night-cerdirect from the place of execution to the grave, tainly it seems not to have done so. (3.) That they probably knew nothing about the guard Gamaliel was of the council, and if such a thing as given by Pilate; hence, this did not occur to this, and its sequel (ch. 2s:11-15) had reallylhappened, them as a difficulty when they visited the sepul- he need not have expressed himself doubtfully chre to complete the anointing (Mark 16: 2, 3). (Acts 5: 39), but would have been certain that this was from God. But, first, it does lot necesCh. 27: 62-66. A GUARD FOR THE SEPUILCHRE 0B- sarily follow that every member of the Sanhedrim TANED.-CHRIST CAN-NOT BE SO ENTOMBED BUT THAT was present and applied to Pilate (see note on ver. 62), HE WILL RISE AGAIN.-THIS ILLUSTRATED IN PROV- p t P EIBBS: e. g., TRUTH AGAINST THE WORLD A; " TRUTH or even had they done so, that all bore a part in CRIUSHED TO EARTH WILL RISE AGArIN; "'I IT TAKES the bribery of the soldiers (ch. 28: 12). One who, MANY SHOVELFULS OF EARTH TO BURY THE TRUTH."- like Joseph, had not consented to their deed beILLUSTRATED IN HISTORY: e. g., THE REFORMATION, fore-and we may safely say that there were others THE PURITAN MOVEMENT, THE METHODIST MOVEMENT. such-would naturally withdraw himself from 322 MATTHEW. [OH. XXVII. 63 Saying, Sir, we remember that that deceiveru He is risen from the d~ad: so the last error shall be said, while he was yet alive, After v three days I will worse than the first. rise again. 65 Pilate said unto them, Ye have a watch: go your 64 Command therefore that the sepulchre be made way, make it as sure as ye can. sure until the third day, lest his disciples come by 66 So they went, and made the sepulchre sure, sealnight, and w steal him away, and say unto the people, ingx the stone, and setting a watch. u John 7: 12, 47; 2 Cor. 6: 8.... v ch. 16: 21; 17: 23; 20: 19; Luke 24: 6, 7; John 2: 19.... w ch. 28: 13....x Dan. 6: 17. further proceedings against the person of Jesus. from the dead, and all that is involved in faith in (4.) Had this been so, the three other Evangelists a supernatural Christianity follows. Observe, would not have passed over so important a testi- too, that they were sincere in their belief that mony to the Resurrection. But surely we can- Christ and his disciples were deceivers. If they not argue in this way-for thus every fact nar- had not really feared such a deceit, they would rated by one Evangelist alone must be rejected- not have applied to Pilate for a guard to prevent such as the satisfaction of Thomas (John 20: 24-29), it. For it is absurd to suppose that they really which stands in much the same relation, and anticipated the resurrection and thought a Roother such narrations. Till we know much more man seal and guard would prevent it. It is the about the circumstances under which, and the scope effect of pride and passion to blind men, not only with which each Gospel was compiled, all a priori to the truth, but also to moral qualities in better arguments of this kind are good for nothing." (To men; they are given up to strong delusion to bewhich add the consideration that Matthew, who lieve a lie (2 Thess. 2: ). wrote for the Jews, among whom the story of 65, 66. Have ye a watch. The original the stealing of the body had been circulated verb (E'/Et) may be the imperative or the indica(ch. 28:15), was the one most likely to afford this tive. It seems better to render it imperative.explanation and refutation of that rumor.) (So Meyer and De Wette.) It is not a mere 62. The day that followed the day of statement that they have a guard-if they had preparation. That is, on the Sabbath. The one there was no occasion for the applicationJews, who did not hesitate to violate the law in but a direction to them to take one. It was evithe condemnation of Christ, and even to invoke dently a guard of Roman soldiers, but, by the Gentile penalty of crucifixion on one of their Pilate's orders, placed under command of the own nation, would not have hesitated to employ priests; and to them the guard reported the resthe Sabbath hours, if necessary, to consummate urrection in the first instance (ch. 28: n1). The their work. There is no good reason to suppose, term watch (Yovorwdla) is general, and does not therefore, that they waited until Sabbath even- indicate of what number of men it consisted. ing; on the other hand, the guard would not There is no reason for supposing with Barnes have been set until eve, because there was no there were sixty, or with Gray that there were danger that the grave, which was near a public four.-Make it fast, as ye know how. This highway, would be rifled during the day (see next is the literal rendition of the original. The guard verse). So the women, who came to the sepulchre was given to them, and they were at liberty to take the next day (Mark 16:1-3), may very likely have what measures they saw fit to secure the tomb. known nothing of the guard.-The chief Thus God's providence ordained that Christ's priests and Pharisees. Not necessarily, nor enemies should furnish a part of the evidence of even probably, a formal meeting of the Sanhe- Christ's resurrection. But for the priests' predrim. It is not the usual formula used to de- caution, their story of a robbery of the tomb scribe such a meeting. Comp. ch. 26: 57; 27:1. might have gained a credence which is now at63, 64. After three days I will rise tached to it by no one.-Sealing the stone. It again. The reference is probably to John 2: 19, was common to seal the doors of tombs with wax which prophecy of Christ's was made directly or clay (comp. Dan. 6:17). Such seals are described to the priests and in Jerusalem. This would be by Wilkinson as still found in Egypt. In this interpreted to them by his language in Matt. case the sealing was probably done by passing a 12:39, 40.-Lest his disciples come by cord across the stone at the mouth of the sepulnight. The guard then would not have been chre, and fastening it at either end by the sealstationed till nightfall, i. e., of Saturday, the ing clay. On the bearing of this fact on the resJewish Sabbath.-And steal him away. urrection of our Lord, see note on the ResurrecThey judged the disciples by themselves. They tion of our Lord at close of next chapter would not have hesitated to employ such a trick_. for such a purpose.-The last error shall be (. 28:1-17. THE RESIRRECTION OF JESUS CHRIST. worse than the first. Observe that they rec- How ATTESTED: BY SKEPTICAL AND RELUCTANT ognize and unconsciously enforce the argument WITNESSES; BY THE POWER OF A LIVING AND LTFrfrom the resurrection. Granted that Christ rose GIVING LORD; BY THE SABBATH DAY. See NOTE oN CH. XXVIII.] MATTHEW. 323 CHAPTER XXVIII. 2 And, behold, there was a great earthquake: for TNY the end of the sabbath, as it began to dawn to- the angel of the Lord descended iroin heaven, and I ward the first day of the week, came Mary Mag- came and rolled back the stone trom tihe door, and sat 1 ward the first day of the week, came Mary Mag-uon it. dalene,' and the other Mary, to see the sepulchre. upon it. y Mark 16: 1; Luke 24: 1, etc.; John 20: 1, etc.... z ch. 27: 56. RESURRECTION OF OURP LORD BELOW.-WHAT IT AT- the dawning of the first day of the week, T3STS: THE DIVINE NATURE OF CHRISTIANITY (Acts defines the first clause, In the end of the 2: 22:-24); THE PRESENT POWER OF CHRIST (Rom. 5: Sabbath, which otherwise might be taken to 11); THE FUTURE LIFE OF THE BELIEVER (1 Cor. 15: mean at nightfall of the Sabbath.-Came Mar 20-23).-IF WE FOLLOW THE COMMANDS OF LOVE, GOD Madalene and the other Mary. That i WILL ROLL AWAY ALL STONES. Comp. MARK 15: 3.- THE RISEN ECHRIST BRINGS FEAR TO FOE AND JOY TO the mother of Joses (Matthew 27: 56, note). Salons F*RIEND (ver. 4, 5).-WHOEVER TRULY SEEKS CHRIST was with them (Mark 16: 1); perhaps others (Luk. NEED NOT FEAR, THOUGH AT FIRST HE DOES NOT FIND 24: 1).-To contemplate the sepulchre. This RIM.-THE SEPULCHRE IS ALWAYS EMPTY; THE BE- appears to be the meaning of the original here. LOVED HAVE ARISEN (Luke.4: 5; John 11: 26).-THE It was an errand of sorrowful love, easily inter3MESSAGE OF THE GOSPEL INSPIRES THE BEARER WITH preted by our common experience of grief. ALACRITY (ver. 8).-THE OBDURACY OF WILFUL UNBE They also proposed to complete the anointing LIEF (ver. 11-15; comp. Luke 16: 31).-SKEPTICISM IS of the body (Mark 16: ), which they could not NOT MODERN: IT HAS BEEN IN THE CHURCH FROM THE lawfully do on the Sabbath. EBEGINNING (ver. 1).lawfully do on the Sabbath.:BEGINNING (ver. 17). 2. And behold there was a great comOf the Resurrection we have accounts material- motion. This is the literal meaning of the word ly different, though not inconsistent, in the four (aEtauc), rendered earthquake. It is rendered Evangelists, and some additional particulars from tempest in Matt. 8: 24. It is not necessary to unTaul, in 1 Cor. 15: 3-8. On the apparent discrep- derstand an earthquake in the ordinary sense of ancies and real harmony of the Evangelical ac- that term. Probably it was a purely local and sucounts see Note on Resurrection of our Lord, pernatural disturbance, for the purpose of openp. 330. Of the four Evangelists Matthew gives ing the grave, though possibly an after-trembling, the briefest and least detailed account. He following the earthquake of the crucifixion. wrote the Gospel, possibly in Hebrew, probably Such after-convulsions are not uncommon. for Jewish converts (see Intro., p. 43), and appears to There is no good authority for the rendering of have only narrated enough of the circumstances the marginal reading of our Bibles, "There had connected with Christ's resurrection to explain been an earthquake." The verb (yevieto) is in and neutralize the Rabbinical story that the the imperfect tense. Whether the women were body had been stolen. In this he succeeded; witnesses of this commotion is another matter. this report is no longer current even in Jewish It seems to me clearly, from Mark 16: 2-4, Luke literature (see below on vers. ii-15). He alone reports 24: 2, and John 20: 1, that the stone had been this attempt to explain away the resurrection. rolled away before they arrived; and from John 1. In the end of the Sabbath, as it began 20: 11-15 that they could not have witnessed the to dawn toward the first of the week. commotion and the first angelic appearance.There is some difficulty respecting the construe- An angel from heaven. Not the angel, a tion of the original Greek here, but none re- term used in the Old Testament generally, if not specting its substantial meaning. It is literally, always, to designate a particular person, and, as In the end of the Sabbath, in the dawning toward I believe, Jesus Christ himself. Here and in the first of the Sabbath. The latter phrase, The ch. 1: 20 and 2:13, the definite article is wantfirst of the Sabbath, is equivalent to The first day ing, and the translation should be, as in ch. after the Sabbath, the Hebrews being accus- 2:19, an angel. On the Scripture teaching contomed to designate the days of the week in this cerning angels see Luke 1: 11. All the Gospels manner, as The first of the Sabbath, The second unite in representing angelic appearances at the of the Sabbath, etc. The first clause may be ren- tomb, though they differ in their descriptions. dered At the end of the Sabbath (so Lightfoot and See page 330, Note on the Resurrection of our Alford), or After the Sabbath (so Olshausen, De Lord, ~ 1. Mark and Luke describe the persons Wette, Norton, Robinson, Crosby and others), as "men," according to the appearance; Matand this better represents the meaning, as the thew and John as angels, according to the reality. Jewish Sabbath extended from nightfall to That there were two angels is clear from John's nightfall. The time was probably just be- more minute account (John 20: 12), confirmed tween night and sunrise (comp. Mark 16: 2 with John by Luke (chapter 24: 4). Matthew and Mark menso: 1). The latter clause of the verse here, In tion only one angel, perhaps because they knew 324 MATTHEW. [OH. XXVIII. 3 His a countenance was like lightning, and his rai- 6 He is not here; for he is risen, as he said.d Come menL white as snow: see the place where the Lord lay. 4 And tor tear of him the keepers did shake, and be- 7 And go quickly, and tell his disciples that he is came as dead men. risen e from the dead; and, behold, he goeth before you 5 And the angel answeredb and said unto the into Galilee; theref shall ye see him: lo, I have told women, Fear not ye: forc I know that ye seek Jesus, you. which was crucified. 8 And they departed quickly from the sepulchre, a Ps. 104: 4; Ezek. 1:4-14; Dan. 10: 6; Rev. 1: 14-16...b Ileb. 1: 14....c Ps. 105: 3,4....d ch. 27: 63... e Luke 24: 34; 1 Cur. 15: 4....f vers. 16,17. only of one, not getting the details fully, perhaps lene received the tidings of the resurrection from because one was prominent as the speaker. Comp. the angels, she would not have addressed the similar discrepancy between Matt. 8: 28 and Luke supposed gardener as she did, with entreaty for 8: 27, and again, Matt. 20: 30 with Luke 18: 35. a return of the body (John 20: 15).-Fear not ye. -Rolled back the stone. The grave was The pronoun ye is emphatic. To these disciples not opened by the commotion or earthquake, the resurrection of their Lord was no cause for but the commotion or earthquake accompanied fear, but for rejoicing. So his final coming will the rolling back of the stone. It is not neces- be cause of terror to the unbelieving, but not to, sary to suppose that the resurrection accompa- his own followers. Comp. Psalm 98: 8, 9 with nied the earthquake. "It was not for Him, to Rev. 1: 7. Observe how the shepherds are cauwhom (John 20:19, 20) the stone was no hindrance, tioned against fear in the birth of Christ (Luke but for the women and the disciples that it was 2:10), and the disciples on his appearance to rolled away." —(Alford.) Also to emphasize the them in trouble (John 6: 20), and in the hour of his fact of resurrection, which else might have been resurrection.-For I know that ye seek Jethought a trick of legerdemain, perpetrated by sus the crucified. Whoever is honestly and the disciples. For plan of tomb with its door earnestly seeking Jesus the crucified need not of stone see Mark 16: 3.-And sat upon it. fear, even though he has not consciously found him, As a symbol of the completeness of the victory (Psalm 105: 3). Observe that to the angel he is, as over death, as the conqueror might sit on the to the redeemed in heaven, the Lamb as it were prostrate form of his foe, which is here rep- slain (Rev. 5:6; 7:9).-For he is riven. The resented by the sealed door of the tomb. women then had not seen him rise.-As lhe 3, 4. His countenance was like light. said. Luke's report is fuller (clh. 24: 6, 7). For ning. That is, in its vivid brightness. Comp. Chrit's prophecies of his resurrection see Matt. Exodus 34: 29, 30; Matthew 17: 2; Rev. 1: 14. 16: 21; 17: 23.-Come, see the place where -His raiment white as snow. A symbol the Lord lay. Emphatic; not your Lord, in of purity and of fellowship with God. Rev. which case it might merely mean master or 3:4, 5, 18; 4:4; 6:11; 7: 9-13. There is seignior; but the Lord (,';ntoc). With the some significance in the fact that in all these definite article this word is in the Gospels equivcases in Revelation the white robe is the dress alent to God. See Matt. 1: 22; 5: 33; Luke not of an angel proper, but of a departed saint. 1: 6. They were to come into the tomb and see Coupling this fact with the statements in Mark for themselves that he was not there.-Tell his and Luke, may we not reasonably suppose that disciples. Especially Peter (Mark 16: 7).-He these were the spirits of men, possibly the goeth before you. This language does not Moses and Elijah who had appeared on the imply a literal traveling by Christ. The angel Mount of Transfiguration with their Lord? If refers to the Lord's last prophecy of his resurso, they bore an additional testimony to the res- rection, which contained a promise couched in urrection.-And for fear of him the keepers; almost these very words (Matt. 26: 32).-I have that is, the Roman guard mentioned in the pre- told you. Another and further assurance of ceding verse.-Did shake with fear, and the truth of this unexpected glad tidings. became as dead; apparently swooned away 8. They departed quickly from the with their terror. sepulchre. Compare with this and the next 5-7. The angel answered. To the un- clause Mark's language: "They fled from the spoken fear of the women.-Unto the women. sepulchre."-With fear and great joy. Fear It is a reasonable hypothesis that Mary Magda- at the sight, joy at the word. The experience lene, believing that the sepulchre had been was a commingled one; the contradiction is one rifled, ran back to the city at once (John 20:1, 2) to common in experience. The fear and tremreport the fact to the disciples, and was not bling (Mark 16: s) was that not of terror so much present at the interview which followed. This as of awe and excitement, such as is dften not unreasonable supposition harmonizes the ac- produced by unexpected and astonishing news. count here with that in John. If Mary Magda- It illustrates and is illustrated by Phil. 22: 1. CH. XXVIII.] MATTHEW. 325 with fear and great joy, and did run to bring his disci- and had taken counsel, they gave large money unto the pies word. soldiers, 9 And as they went to tell his disciples, behold, Jesus I3'Saying, Say ye, His disciples came by night, and -met them, saying, All hail.g And they came and held stolei him away whllile we slet. him by the feet, and worshipped him. I4 And if this come to the governor's ears, we will so Then said Jesus unto them. Be not afraid: go tell persuade him, and secure you. my brethren,h that they go into Galilee, and there shall I5 So they took the money, and did as they were they see me. taught: and this saying is commonly reported among Is Now when they were going, behold some of the the Jews until this day. watch came into the city, and sotewed unto the chief i6 Then i the eleven disciples went away into Galpriests all the things that were done. ilee, into a mountain whsere Jesus had appointed 12 And when they were assembled with the elders, them. g John 20: 19.... h Heb. 2: 11.... i ch. 27: 64.... j ch. 26: 32.... k ch. 16: 28. -Did run to bring his disciples word. whose brief account of the resurrection was, This accords with Luke 24: 9; comp. John perhaps, written chiefly for the purpose of coun20: 18. Mark, on the contrary (16: is), says, teracting the report of the Pharisees.-When "Neither said they anything to any man." they were going. While the women were Alford regards all attempts to reconcile this hastening to announce the Gospel of the resurdiscrepancy as futile; similarly, DeWette and rection to the disciples, the soldiers were going Meyer. I should understand Mark to mean that to report it to the Pharisees; the one to publish they said nothing to any one on the way. So James it for the world's redemption, the other to conMorison following Grotius. Apart from the ceal and counteract it. Satan was as quick to other Evangelists it would be quite incredible silence the Gospel as the disciples to proclaim it. to suppose they said nothing respecting this -When they were assembled with the angelic appearance to their co-disciples; and elders. The language does not imply a formal this notwithstanding the explicit direction to meeting of the Sanhedrim, but rather a secret tell them. Observe in their haste here to tell meeting of the special enemies of Christ.-If the story of the resurrection, an illustration of this be testified to before the governor. the spirit which should always actuate the dis- Not merely, as our English version would indiciples of Christ (Ephes. 6: 15). cate, If he happens to hear about it, but, If 9, 10. As they went to tell his disciples. you are officially accused before him.-Until These words are wanting in the best manuscripts, this day. We learn from Justin Martyr that and are omitted by Tischendorf, Lachmann, this report was current among the Jews when Tregelles, and Alford. There is, therefore, noth- he wrote, i.e., in the second century. It has ing to indicate that this interview took place at been supplanted by the modern Jewish legend, this time. It is not narrated by any other of the that some of the Jews, disguising themselves as Evangelists, and their narratives indicate, if disciples, and mourning with them, remained taken alone, that the women bore no other mes- after they had departed, rifled the tomb of the sage to the disciples than that which they re- body of Christ, subsequently exhibited it to the ceived from the angels. John (20:11-18i), whose people, and then buried it in Golgotha, the account of the resurrection is the fullest, reports ground of which they thoroughly plowed, that an appearance of our Lord to Mary Magdalene, the corpse might never be discovered. The one of these women; it occurs, however, after original legend is revived in a modified form by she had brought the disciples word that the body Renan, in " The Apostles. " He recognizes that had been removed, and after John and Peter had the Jewish story is self-contradictory. " We can visited the tomb and found it empty. Here, too, scarcely admit that those who so bravely bethe women are represented as clasping our Lord's lieved that Jesus had risen again, were the very feet; there Mary Magdalene is represented as ones who had carried off the body;" but he supforbidden to touch her Lord. It is not impossi- poses that, " It is possible that the body was taken ble that Matthew here embodies, in a briefer and away by some of the disciples, and by them carmore imperfect form, the facts which John has ried into Galilee. TAe others, remaining at told more fully and accurately. — Be not afraid. Jerusalem, would not have been cognizant of the See above, note on ver. 5.-Go tell my brethren. fact." On the inherent unreasonableness of all So called for the first time by Christ; because such attempted explanations, see below, Note on he is the first-fruits of the dead (Heb. 2: 9-1i). He the Resurrection of our Lord. previously had declared that whosoever does the 16, 17. The eleven disciples went away will of God the same is my brother, but he never into Galilee. The original does not indicate before employed the term in direct address to that they went at this time. On the contrary, it his disciples. would appear from John 20: 26, that they re11-15. This report is peculiar to Matthew, mained in Judea at least a week after the resur* 326 MATTHEW. [CH. XXVIII. 17 And when they sawk him, they worshipped him: ing them in the name of the Father, and of the Son, but some doubted. and of the Holy Ghost; I8 And Jesus came and spake unto them, saying, 20 Teaching~ them to observe all things whatsoever All power is given unto me in heaven and in earth. I have commanded you: and, lo, I P am with you al19 Go m ye therefore, and teach n all nations, baptiz- way, even unto the end of the world. Amen. I ch. 11: 27: Ps. 2:6; 89: 19; 110: 1-3; Isa. 9: 6, 7; Dan. 7:14; Luke 1: 32; John 17: 2; Rom. 14: 9; Eph. 1: 20, 21; Heb. 2:8,1 Pet. 3: 22: Rev. 11: 15....m Mark 16: 15....n Isa. 52:; 10; Rom. 10: 18... o Acts 2: 42; 1 Cor. 11: 2... p ch. 18: 20; Rcv. 1: 18. rection. Of the appearances in Galilee we have understanding of this commission can be obtained three accounts-the brief one here, the fuller only by a careful study of it word by word. account in John, ch. 21, and the reference by Unfortunately, our English version does not alPaul in 1 Cor. 15: 6, 7, which is probably to an ways preserve the accurate signification of the appearance in Galilee. He says, "He was seen of words. In the notes here I simply endeavor to above five hundred at once;" and Galilee was give the English reader the meaning of the origithe home of most of Christ's disciples. There nal, as interpreted by parallel passages of Scripis nothing in Mark or Luke to indicate any ap- ture, without entering into the doctrinal discuspearance in Galilee.-Into a mountain where sions which have been waged concerning it. The Jesus had appointed them. Probably, in time when this commission was given is uncersome unreported conference or message. The tain. The place appears, from the connection site of this mountain is wholly unknown.-And here, to have been Galilee; Mark, on the conseeing him they worshipped him. Comp. trary, connects it with the Ascension, which took Rev. 5: 6-14; 7: 9-11; and observe that worship place from the Mount of Olives (Acts 1: 12). is refused by the angel in the book of Revelation 18. Spake unto them, i. e., to the eleven; (ch. 22:8, 9).-But some doubted. Not doubted for there is no evidence to connect it with the apwhether they should worship him; nor some of the pearance to the five hundred, reported only by eleven doubted whether he had risen. The lan- Paul (i Cor. 15: 6, 7). Thus, on its face, this is guage describes in general terms the state of a purely personal commission to those whom skepticism in the early church, which could be Christ had before selected and ordained. But overcome only by repeated appearances and in- that it extended beyond them is clear from vincible proofs. Those that saw worshipped, verse 20, for they have not remained till the but some of the great body of disciples were end of the world to claim the promise of doubtful. Such an one was Thomas until he that verse. There are two interpretationshad seen (John 20:24,25). See Note on Resurrec- one, that it embraces the Apostles and theirtion of our Lord, p. 330, etc. successors in office, and hence is a commission and a promise confined to the clergy. But there Ch. 28 1S20. CHRIST'S COMMISSION TO HIS CHURCH. is no hint here, nor anywhere else in our Lord's -IT COMES FROM AN ALMIGHTY KING AND REQUIRESsayings, of any successors to the Apostles. The AN AGGRESSIVE MINISTRY.-IT DEFINES CHRISTIANITY s ng any to it s the AS A UNIVERSAL RELIGION ADAPTED TO ALL NATIONS, Aother interpretation is that it is given to the AND A CIVILIZING RELIGION, THE SECRET OF ALL TRUEApostles as the germ and representative of the NATIONAL LIFE.-IT DESCRIBES THE DUTY OF THE universal church, and this view is sustained by CHURCH, TO MAKE DISCIPLES OF ALL NATIONS; AND ITS the considerations: (1.) That the command is INSTRUMENTS, BAPTISM AND TEACHING.-IT INTER- not more explicitly limited to the eleven than PRETS BAPTISM AS INITIATION INTO A NEW LIFE IN THE the commission to observe the Lord's Supper, TRIUNE GOD; AND THE THEME, THE AUTHORITY AND which by universal consent extends to all the THE OBJECT OF CHRIST'S TEACHINGN: TE THEME IS THE disciples. (2.) By the usage of the early church. GO L THATHIT, THAOERCANDS OF CHIWRIS With this commission fresh in their minds the THE OBJECT, PRACTICAL OBSERVANCE OF HIS WORDS. -IT DISCLOSES THE SECRET OF THE POWER OF THE Gospel was preached, not by a clerical order. CHURCH; A REALIZING SENSE OF THE PERPETUAL but by all the disciples (Acts 8: 14; 11: 19). (3.) That PRESENCE OF ITS LORD. -IT DEFINES THE PERIOD the command itself, by its necessary implication, WHEN ITS WORK WILL CEASE, WHEN REDEMPTION IS lays the duty of preaching on all disciples, since CONSUMMATED. they are to be taught to do call things which Chriest This commission is given in a different form in has commanded the Apostles, and this includes the Mark (16: 9-20), but the authority of the passage is command to preach. " Teaching them to observe doubtful. See note there. A different commis- all things whatsoever I have commanded you sion is reported by John (20:21-23). Comp. also makes them into you, as soon as they are made disLuke 24: 4649. The passage here is one which ciples. "-(Alford.) (4.) This interpretation best sustains a doctrine of verbal inspiration, i. e., it accords with the spirit, if not with the letter of indicates that not only the thoughts of the sacred Christ's other instructions, which lay on all diswriter were inspired, but, in at least some in- ciples the duty of manifesting the Gospel to the stances, even his choice of words; for the full world (Matt. 5:13-16; Mark 4: 21; Luke 10:1; comp. Rev. 22: 17). CH. XXVIII.] MATTHEW. 327 All power is given unto me in heaven elegant English, is a literal rendition of the oriand in earth. The English language contains ginal. The command is not, Teach and baptize, no adequate equivalent for the word rendered with the added explanation in verse 20 respectpower (Liovahi). It embraces the ideas of both ing the things to be taught, but, Mffake disciples power and authority-power coupled with right. of all nations, with the added explanation how It here indicates Christ as the true Lord and this is to be done, viz., by baptizing and teachKing both of nature and of life, human and an- ing. Observe that the command to make discigelic. For the significance of this declaration pies of all nations implies, (1) That Christianity is comp. Dan. 7: 14; Rom. 14: 9; Ephes. 1: 20-23; a universal religion, not merely one of the reliCol. 2: 10; Heb., chap. 1; 1 Pet. 3: 22; Rev. gions of the world from which, with others, we, 5: 12, 13. But observe that the language here in this later day, are to select an eclectic and (is given) implies that this power is derived from universal religion; (2) that it is adapted to all the Father, is not inherent in the Son. Phil. nations and all classes (Rom. 1: 1G), a claim which 2: 9 indicates that it was in part given to him history has abundantly justified, but which was after and in consequence of his voluntary humil- urged by early opponents as a conclusive objeciation, and 1 Cor. 15: 27, 28 that it is held in tion to it; (3) that not a natural development, subjection to the Father. Observe, too, that the but obedience to the principles inculcated by power given to Christ is alleged by him as a rea- Jesus Christ, constitutes the secret of true civilison, not for subduing, but for teaching all na- zation among all nations, and thus that Christions. His power is exercised in patience, long- tian missions are the mother of civilization; (4) suffering, and love-a power whose highest that from all nations the members of Christ's exemplification is the cross, " to the Jews a church triumphant are to be gathered to God by stumbling-block and to the Greeks foolishness, obedience to this commission (Rom. 10:11-13; Rev. but to them which are called the power of God 7: 9). This command removes the limitations put and the wisdom of God." It is the authority upon the apostles by their first commission (ch. and power of love (i Cor. 1: 23, 24; comp. Col. 1: 11). 10: 5, note), and shows that it was there temporary 19. Go ye therefore. Therefore is not in only, and it accords with Christ's explicit declathe best MSS. "It is probably a gloss, but an rations concerning his mission (Matt. 8:11; 13: 38,. excellent one."-(Alford.) It expresses the real note). It marks the beginning of the fulfillment connection between the verses, though in the of his prophecies during the last days of his minoriginal that connection was probably implied, istry in Jerusalem (Matt. 21:43; 22: 8-10). Hencenot expressed. It is because all power is given forth the kingdom of God is to be taken from to Christ that his disciples are to go forth to the Jews and given to a nation bringing forth fulfill this command, strong in the assurance of the fruits thereof. That the disciples at first his presence to the end. Observe in the cor- hesitated to receive uncircumcised Gentiles into mand Go forth a clear designation of the duty of the church, notwithstanding this commission an aggressive ministry. The original (rnoEvoyat) (Acts 11: 3; 15: 5; Gal. 2: 12), ought not to surprise signifies a going from place to place. It is best any one who considers how strong were the interpreted by the practice of the early disciples, Jewish prejudices against the Gentiles (Acts 22: 21, who "went everywhere, preaching the word." 22), and how slow even the apostles were to apIt marks a contrast between the new religion prehend the full import of Christ's words (Mark and the Jewish, which was intolerant of all other 9: 32; Luke 18: 34). religions, and made no effort at extension among Baptizing them into the name of the the Gentiles; and the Roman religion, which was Father, the Son, and the Holy Ghost. tolerant of all other religions, because indiffer- Not, as in our English version, In the name (iv ent, and therefore made no effort to supplant l: J'roaettt), but into the name (Es- to o'9,vut). The them. Whenever the church sits down content significance of the phrase is best learned by rewith past conquests, and becomes simply con- ferring to other parallel passages, e. g., Matt. servative, employing all its energies to preserve 3: 11, I baptize you in (Er) water into (Eic) and strengthen within its own communion what repentance; Acts 2: 38, Be baptized upon is already gained, it violates the spirit of this in- (7ti) the name of Jesus Christ into (sic) the junction, which requires it to go out into the remission of sins; Romans 6: 3, So many of streets and lanes, and bring in the poor and the us as were baptized into (csi) Christ Jesus maimed and the halt and the blind (Luke 14: 21). were baptized into (Esi) his death; 1 Cor. 10: 2, Disciple all nations. The rendering of And were all baptized into (EiC) Moses in the our English version is unfortunate, since it em- cloud and in the sea. Comp. 1 Cor. 1: 13; ploys the same word here and in the next verse 12: 13. These are the principal passages which to translate two different Greek vowels. The throw light on the use of the words here emone which I have substituted, following Drs. ployed, and they indicate that to baptize into Conant, Crosby, and others, though perhaps in- signifies, in N. T. usage, the end and aim of bap 328 MATTHEW. [CH. XXVIII. tism. The disciples of John by baptism were form of baptism, if the Scripture fixes on any brought into repentance, and later the disciples form, must be determined by other consideraof Jesus into the remission of sins, and into a par- tions than the meaning of this word. The best ticipation with the death of Christ, as explained authorities for the student to consult for the in the succeeding verse (Rom. 6: 4), and the Jews, Baptist view of this question are Baptism in its by their passage of the Red Sea, entered into the Modes and Subjects, by Alexander Carson, and Mosaic dispensation, i. e., into the national life The Meaning and Use of Baptism philologically and the covenant with God which Moses inau- and historically investigated, by Dr. T. J. Cogurated. Interpreting Scripture by Scripture, nant. The latter, after a careful and exhaustive it would appear that Christ's command here is list of passages in classical literature, the Scripnot, as Dr. Conant, Meyer, De Wette, and oth- ture, and the church Fathers in which the word ers render it, Baptize with reference to the name occurs, embodies his conclusions as follows: of the Father, the Son, and the Holy Ghost, that "The ground-idea expressed by this word is, to is, Baptize in water and with this formula; but, put into or under water (or other penetrable subBring all nations into covenant and spiritual re- stance), so as entirely to immerse or submerge; lations with the Triune God, as by baptism John this act is always expressed in the literal applibrought his disciples into repentance, and by the cation of the word, and is the basis of its metapassage of the Red Sea the Jews were brought phorical uses. This ground-idea is expressed in into a new national life under Moses. In other English, in the various connections where the words it appears to me that Christ does not here word occurs, by the term (synonymous in command water baptism of any description, except this ground-element), to immerse, imnmerge, subby implication. He commands, not the sign, but merge, to dip, to plunge, to bathe, to whelm." the thing signified. If we render baptize im- For the opposite view the student may consult merse, then the meaning will be, Immerse the advantageously four volumes by Rev. J. W. nations in the Triune God, so that in him they Dale, entitled respectively, Classic Baptism, shall live and move and have their being; or if Judaic Baptism, Johannic Baptism, and Patristic we understand baptism to be simply a sign of Baptism. His conclusion he thus rather vehepurification and consecration, the meaning will mently states: "Dipping the body into water is be the same. The nations are to be purified from not, nor (by reason of a double impossibility their old false faiths, and consecrated to God, found in the meaning of the word, and in the the Father, Son, and Spirit. That the disciples divine requirement) can it be, Christian baptism. understood that they were to use water baptism That Christian baptism is a water dipping is a as a sign of this immersion in God, or this conse- novelty unheard of in the history of the church oration to and covenant with Him, is indicated for fifteen hundred years. This idea is not by their subsequent practice, which also, how- merely an error as to the mode of using the ever, indicates that they did not understand that water (which would, comparatively, be a trifle), Christ here prescribed a formula of water bap- but it is an error which sweeps away the subtism, for they are not recorded ever to have used stance of the baptism without leaving a vestige it. The ordinary apostolic form was, In the behind. It is a sheer and absolute abandonment name of Jesus (Acts 2: 38; 8: 16; 10: 48; 19: 5; 22: 16). of the baptism of inspiration, which is a baptism Observe the significance of the phraseology here, into Christ-into the name of the Father, and of in its bearing on the truth that the Father, the the Son, and of the Holy Ghost, and the substiSon, and the Holy Ghost constitute one only true tution for it of a dipping into water, which has God. The language is not, In the names plural, no more place in the Scriptures than the English but, In the name singular. Notice, too, that it W has a place in the alphabet of the Greek Tesis not by acceptance of God merely, that the tament." On the meaning of the phrase, Int the nations are to be made disciples (deism is not name of the Father, etc., see Rob. Lex., art. Christianity), but by accepting God as revealed o'rota. "The name of God, of Christ (it oes',, in the Father by creation and providence, in the 7-ro oeod7, 7roV xvtlov ov, yo(7sio,), is a paraphrase Son by his earthly life, sufferings and death, for God himself, Christ himself, in all their and in the Holy Spirit in his constant spir- being, attributes, relations, manifestations." itual presence in the hearts of the children of Similarly Dr. Schaff: "The name signifies the God. meaning and essence of the subject as revealed, On the meaning of the word baptize (;atlice), the copy or expression of the Being. In this case it must suffice to say here, in addition to what I the name implies all that belongs to the manifeshave already said (Note on the Baptism of Jesus by John, tation of the Triune God in the Gospel, his titles, p. 35), that after a careful study I am not satisfied attributes, and works of creation, redemption, that in the N. T. it necessarily implies immersion, and sanctification." (Comp. Matt. 10: 41, 42; 12: 21; still less complete submersion (see Mark 7: 4, note; 18: 5-20; 19: 29, etc.) 1 Cor. 10: 2), and that in my judgment the Scripture 20. Teaching them. Contrast this com CH. XXVIII.] MATTHEW. 329 mand with that given to the twelve in ch. 10: 7. God. (2.) The authority of the Christian ministry. Then they were simply to go as heralds to It is based on the commands of Christ. The announce that the kingdom of God was drawing church is to teach what he has commanded. It nigh (see note there); henceforth they are to be- is, therefore, to teach with authority, as he did come instructors in the whole system of truth (Matt. 7: 29, note), but with his authority, not with taught by Jesus Christ. Observe, then, that the its own; the authority of the Scripture, not of mission of the ministry is not merely to herald ecclesiastical councils and decrees. (3.) The obthe Gospel, but to teach its principles as a sys- ject of the Christian ministry. To bring men into tem of truth; that only he who is in some sense subjection, not to the church, or its creed, an instructive preacher fulfills this command; or its ministry, but to Christ himself; "To obthat whenever the ministry thwart intellectual serve all things whatsoever I have commanded development they are not Christ's ministry; you." On the meaning of the word (7rjEic'j), and that impliedly the seal of Christ's condem- rendered observe, see Matt. 19: 17, note. The nation is set on all preaching which appeals church is to teach men, not merely to do Christ's merely to the imagination or the emotions, i. e., commandments, but to keep watch over them, as which is sensational rather than instructive. a guard over his prisoner, and this includes Alford lays stress on the fact that in this corn- attentive study of the instructions of Christ, mission baptism precedes preaching: " It will be watching with prayer against temptation to inobserved that in our Lord's last words, as in the sure obedience to the commands of Christ, church, the process of ordinary discipleship is and watching for the fulfillment of Christ's from baptism to instruction, i. e., admission in prophecies. Comp. Matt. 25: 13; 26: 41; John infancy to the covenant and growing up into 14:15, 21-24. observing all things." But surely the doctrine And lo. Literally behold. The word is emof infant baptism cannot fairly be deduced phatic, and imports the stress which Christ laid, from the fact that in this commission Christ and which the church should lay on the promise places baptism before instruction. As little can which follows. But it is also a command to the we deduce the doctrine that baptism should be church to keep in her sight her spiritually-present administered only on an intelligent profession of Lord. For it is only as she beholds the presence of faith, from the fact that Christ puts the disci- her Lord with her, watching her fidelity, knowing pling of all nations before baptism. In fact, in her transgressions, measuring her life, as well as the practice of the Apostles, partial instruction ever proffering to her needed grace and strength, preceded baptism, but not complete instruction that she is or can be kept pure, and strong, and in all things commanded by Christ (see Acts 2: 41; hopeful, and loving. He is ever in the midst of 17: 32, 33). It is, however, a fair deduction from the seven candlesticks (Rev. 1: 13), but whether to the language here, that no one is prepared to inspire or to condemn, depends on whether he is receive instruction in the things which Christ there beheld by his church. His realized presence has commanded, till he has been spiritually bap- is the only explanation of the success of the church tized, i. e., brought into covenant relations with, of the Apostolic age, the only ground on which and personal allegiance to the Triune God. it can base an expectation of success in the present Submission to God precedes instruction in the or the future.-I am with you. Observe the mysteries of God's kingdom. Comp. John 3: 3; significance of the present tense. To the disci1 Cor. 2: 7, 8.-To observe all things what- pies he appeared to be removed by his death. To, soever I have commanded you. Observe, their apprehension he replies, not I shall be, but, (1) The theme of the Christian ministry, Whatsoever I am with you. His true presence with his Christ has commanded. Their duty is simply church now begins. He is still the "I am" of to expound and apply Christ's commands; their his church (Exod. 3:14; Jon 8. 58), a perpetuallymagazine is not the traditions or creeds of the present Saviour. Comp. with this promise, John church, but the New Testament; for the Epistles 14: 20-23, and 20: 22, 23. But observe that it is are but the logical development and application both a promise and a warning. He is present to of truths the germs of which are all to be found rebuke and chasten, as well as to guide, and in the Gospels. This commission is inclusive; guard, and inspire (Rev. 3:19). For interpretation nothing that Christ ha.s commanded may be of this declaration, study the whole of the Epistles omitted from the instructions of the church (Acts to the seven churches of Asia (Rev. clhaps. 2 and 3).20: 27). It is exclusive; it shuts out from the pulpit All the days ({rtaag Tug isioac). Not merely ministry all purely secular science and philosophy alway. It is a daily presence which is promised, (i Cor. 1:17; 2:4; Rev. 22: i8, 19). The power of the not a fitful coming and going, but an abiding church is the greatest when its ministry is most (John 15: 4); a presence, too, in all days, and never simply and truly scriptural. Every revival of re- even in the darkest to be forgotten.-Unto the ligion has accompanied a restoration to the heart end of the world. Rather, Unto the consumof the church of the partially forgotten word of nmation of the cycle, not merely till the physical 330 MATTHEW. [CH. XXVIIL world comes to an end, but till the era and Lord (John 17:24; 1 Thess. 4: 17). Then he will not be work of redemption is completed. The original with us-we shall be with him. (avvrsEha) signifies not merely the end, as of a It is not strange that some early copyist should period of time, but the completion, as of a specific have given fervent expression to the feeling with work. Comp. Matt. 13: 39, 40, 49. The Re- which the church received this command and deemer will remain with his church (I Cor. 3: 9) till promise of the Lord, in the added Amen, which the work of redemption is finished; then, when is no part of the original text, but which should it can say with its Lord, " It is finished" (John ever be the answer of church universal to the 19: 30), it will rise with him to be forever with the gracious words of her Master. NOTE ON THE RESURRECTION OF JESUS CHRIST. 1. Harmony of the Gospel Narratives. The ac- an argument of rationalistic writers for believing counts of the resurrection are contained in them to be mythical or legendary. The student Matt., ch. 28; Mark, ch. 16; Luke, ch. 24; and will readily perceive the nature of these discrepJohn, chs. 20 and 21. For the authenticity of ancies in the Evangelical narratives by comparMark 16: 9-20 and John, ch. 41, see notes there. ing the following summary of their accounts, The discrepancies in these accounts constitute arranged in parallel columns for that purpose: Matt., ch. 28. Mark, ch. 16. Luke, ch. 24. John, chs. 20, 21. Toward dawn of the At the rising of the sun Early in the morning of While it is yet dark Mary first day of the week Mary on the first day of the the first day of the week Magdalene comes to the Magdalene and another week, the two Marys and the women, including the sepulchre, finds the stone Mary come to the sepul- Salome come to the sepul- two Marys, come to the removed, returns, reports chre. An earthquake has chre to anoint the body sepulchre and find the to Peter and John, who occurred, the stone has of Jesus: they find the stone rolled away. They come together to the sepbeen rolled away, and the stone rolled away, and a enter and are perplexed ulchre. Peter enters watchmen have swooned young man (angel?) in the to find the tomb vacant. first, then John; they find with terror. An angel tomb. This young man Two men appear to them the sepulchre empty, and announces to the women announces the resurrec- and announce the resur- go away perplexed. Mary the resurrection of Jesus; tion of Jesus, and bids rection. They return and stands without the sepuland they depart to tell the them tell the disciples to report it to the rest, but chre weeping, looks in, other disciples, meet Je- go into Galilee, where are not believed. Peter, sees two angels, who sus on the way, and wor- they shall see Jesus. They however, goes to the sep- speak to her. She answers ship him. He bids them depart and say nothing to ulchre, finds it vacant, them, hears a voice withtell the disciples to go to any man, because they and wonders at the fact. out, supposes the speaker Galilee, where they shall are afraid. The same day The same day Jesus ap- to be the gardener, until,at see him. Subsequently Jesus himself appears to pears to two disciples dur- the pronunciation of her the eleven meet him there, Mary Magdalene, who ing their walk to Emmaus, name, she discerns the and receive their commis- tells the mourning disci- who return and report the Lord. She reports the sion. Meanwhile the sol- pies; but they believe appearance to the eleven, facts to the disciples. The diers, bribed by the Jews, not. He afterward ap- While they are together same evening Christ apreport that the tomb was pears to two who are Christ appears and takes pears to them, Thomas rifled by the disciples. walking into the country meat with them. He being absent,and breathes (comp. Luke, ch. 24), and leads them out to Bethany on them, imparting the who report the appear- and thence ascends into Holy Ghost. After eight ance to the disciples, but Heaven. days he appears again, are not believed. After- and convinces Thomas of ward he appears to the his resurrection, and subeleven as they sit at meat. sequently appears to the He gives them their corm- disciples, in Galilee. mission and is received up into Heaven. Comparing these four accounts, the following ly narrated by the different Evangelists. (3.) facts are observable: (1.) No one Evangelist Though there are discrepancies, such as we gives more than a partial account of the events might expect in the narrative of such events, which occurred between the resurrection and the penned by truthful and independent writers, ascension; the discrepancies, so-called, are each narrating only what he saw, or what he largely due to the fact that each narrative is learned from trustworthy and independent witpartial and incomplete, and none narrate facts nesses, there are no contradictions, i. e., no fact is narrated by the others. (2.) We cannot with stated by one writer which is denied by another, any certainty construct a perfect harmony or is irreconcilable with the statement made by out of these accounts, i. e., we cannot be sure another. (4.) In respect to tne substantial facts, of the exact order of the events various- viz., the death, the burial, the resurrection, on CH. XXVIII.] MATTHEW. 331 the morning of the third day, first discovered at are later. The commission to the eleven is given or about daybreak, and followed by numerous perhaps still later, whether in Galilee or Judea appearances to different witnesses, and at differ- is uncertain; I incline to think in Judea, and ent times, all the Evangelists agree. (5.) The that it is followed almost immediately by the asprincipal discrepancies are the following: The cension. That this harmony is in all respects time of the visit to the tomb by the women is de- correct I do not. assert; it is only hypothetical, scribed by Mark as sunrise, by John as "while it but there is nothing in any of the four narratives was yet dark"; two angels are described as at the inconsistent with it. It is at all events clear that tomb by Luke and John, one by Matthew and there is a substantial accord in the four accounts. Mark; an appearance to all the women is de- They are not irreconcilable, and the discrepanscribed in Matthew, an appearance to Mary cies are in matters of minor and comparatively alone in Mark and John, and no answering ap- unimportant details. pearance in Luke. In Mark the women say 2. Authentication of the Resurrection. Since the nothing to any man, in the other three Evangel- resurrection of Jesus Christ necessarily carries ists they tell the disciples. These are, I be- with it the supernatural origin and divine aulieve, all the discrepancies of any moment. thority of Christianity, it is not strange that from They are none of them of a character to invali- the earliest ages it has been the chief evidence date the truthfulness of the concurrent testimony of Christianity in the hands of Christians, and to the essential facts. Most of them are easily the chief point of attack on the part of unbeexplicable; for explanations see notes on the lievers. The following considerations have led various passages; all, I believe, would be ex- the majority of impartial students of history to plicable if we knew all the facts. (6.) Finally, consider the resurrection of Jesus Christ as well while a harmony of these accounts is possible, authenticated as any fact in history. (1.) The any harmony, constructed in our imperfect early church universally believed in the resurknowledge of the events, is necessarily hypotheti- rection of Jesus Christ; it formed the basis of cal. With this explanation I embody what ap- the first apostolic preaching (Acts 2: 24-32; 3: 21; pears to me to be a probable order of the events, 4: 2,10; 10; 10: 39-40; 13: 30-37; 17: 31, 32); and it was unias recorded by the four Evangelists, supple- versally accepted by Christians at the time when mented by Luke in Acts 1:1, 2, and Paul in Paul wrote the first Epistle to the Corinthians, 1 Cor. 15: 3-7. i. e., within about thirty years after its supposed Several women-the exact number is not occurrence. It is incredible that a myth should known-go together at early dawn, between day- have grown up, without substantial foundation, break and sunrise, to the tomb, to anoint the in a quarter of a century, in spite of hostility of body. They find the grave opened and the body both Jew and Gentile, and during the lifetime of gone. Mary, supposing that the tomb has been those who were competent to contradict and disrifled by the enemies of the Lord, hastens in- pute the falsehood if it had been false. (2.) This stantly back to the city for help, tells Peter and belief is sustained by four narratives which (see John, who forthwith hasten to the sepulchre. above) substantially agree, yet, which are all unShe accompanies, or more probably follows them, mistakably original and independent accounts, unable to keep up. That they hastened is evi- neither produced by collusion, nor drawn from a dent from John 20: 4. Meanwhile the angel in common source. The accounts bear in many the tomb has announced the resurrection of the places the evident indication of being prepared Lord to the other women, who have gone back by eye-witnesses; and of being the natural and into the city to tell the news to the disciples. even child-like description of events which the Peter and John come, find the tomb empty, and narrators themselves could not comprehend. The depart perplexed. Mary, in greater grief than very seeming contradictions afford incidental before, at the helplessness of their situation, evidence of the belief of the narrators. "Noththeir Lord's tomb robbed, and their Lord's body ing can exceed in artlessness and simplicity the borne away to some dishonored grave, remains four accounts of the first appearance of Jesus weeping, is accosted by some one whom she be- after his crucifixion. If these qualities are not lieves to be the gardener, discovers in him her discernible here, then we must despair of ever risen Lord, and hastens to Jerusalem to inform being able to discern their presence anywhere." the disciples. This I believe to be the first ap- - (Furness.) (3.) This universality of belief pearance of Jesus to any of the disciples, and must, on any hypothesis, be accounted for. It probably the basis of the less full and accurate cannot be accounted for by the ancient Jewish account of Matt. 28: 9, 10. The same day Christ explanation, viz., that the body was stolen and appears to the disciples at Emmaus (Luke); and the story of resurrection invented by the discion the evening of that day to the ten at meat; ples (Matt. 28:13). This is not only negatived by and a week later again, when Thomas is present. the precautions which the priests took against The appearances in Galilee (John, ch. 21; Matt. 28: 16, 17) fraud (Matt. 27: 62-66), by the facts that the disciples 332 MATTHEW. [CH. XXVIII. were not anticipating a resurrection (see below), Christ on their walk to Emmaus, had given up and that such a deception could not possibly and their faith in the Messiahship, and were thunderdid not, in fact, enure in any way to their advan- struck at the revelation of his presence. When tage, but also by the abundant evidence of their he appeared to the ten, Thomas refused to achonesty in their labors and self-sacrifice, and bythe cept their testimony. So marked and stubborn incredibility of the supposition that a number of was their incredulity, that Christ more than once men could have banded together to promulgate upbraided them for their unbelief. The reader such a system of religion as that of Jesus Christ, who is interested to see how little historical basis embodying such exalted precepts and principles there is for the latest and perhaps most popular of truth, purity, and love, by means of a delib- rationalistic theory of the resurrection, namely, erately-framed fraud. This hypothesis is now that it was the honest figment of a diseased ioralmost, if not quite, universally abandoned, even agination, the unconscious creation of those who by infidel scholars. For example, "Only thus "amuse themselves with what is impossible, much need be acknowledged, that the disciples and, rather than renounce all hope, do violence firmly believed that Jesus had arisen; this is per- to every reality," may find it in an examination fectly sufficient to make their further progress of the following among other passages, indicating and operations intelligible."-(Strauss.) "It is how stolid, prosaic, despairing, unhopeful, and an indisputable fact that in the early morning of unimaginative were the witnesses who have testhe first day of the week following the crucifix- tified to the resurrection (Mark 16: 10-14; Luke ion, the grave of Jesus was found empty * 24:11-20, 21, 25, 32, 37-39; John 20: 9, 11-13, 24, 25). The It is a second fact that the disciples and other facts, then, are indisputable, even admitted by members of the Apostolic communion were con- rationalistic writers,-Schenkel, Renan, Strauss, vinced that Jesus was seen after his crucifixion." and by Rabbinical writers (see Goldstien's Life -(Schenkel.) The honesty of the Apostles is qf Jesu,),-that the grave of Jesus was found even admitted by the Jewish Rabbinical writings, empty early in the morning of the first day of the which accounts for the disappearance of the body week following the crucifixion, that it was not by saying that it was removed from the grave by opened by connivance of the disciples, that they the priests (see note on verses 11-15, above). Nor can this believed that they saw their risen Lord, conuniversal belief be explained by the hypothesis versed with him, touched him, ate with him, that Christ did not really die, but swooned, and that this belief was shared by above five hunwas subsequently recovered from his swoon. dred persons who at different times had interFor his death is as well authenticated as any fact course with him (i Cor. 15: 3-8), that on this belief in history. It was made sure of by the enmity the whole structure of Christianity, as a divine of the priests (Matt. 27: 62, 63), by the spear-thrust religion, was rested by the early preachers, at a of the soldiers (John 19: 34, 35), by the questioning time when it would have been easy to expose of Pilate (Mark 15:44), these concurrent facts being the error, if error there were, and was univertestified to by independent witnesses; and the sally believed in the church, within thirty years recovery of Jesus from a swoon could not have after its occurrence. (4.) Only the fact of the formed the basis of any belief in a resurrection, resurrection can account for the marvelous without deliberate fraud on the part of his change in the spirit and character of the Aposfollowers, which, as we see, is not regarded as ties. While he lived they had no accurate contenable even by infidels. Nor can this belief be ception of his mission, believed he was about to accounted for by regarding it with Renan as the inaugurate a political Jewish kingdom, were production of an enthusiastic imagination and eager for precedence in it, and this even up to the ardent hope in the disciples, in other words as a time of his Passion, looked to the last moment spiritual fantasy. For they had no such im- for a miraculous deliverance from the Roman agination and no such hope. The fact of the soldiers, when this hope was crushed by Christ's resurrection is attested, not by persons predis- surrender, forsook him and fled, and after his posed to believe in it, but by skeptical critics crucifixion abandoned all idea of his being the hard to be convinced. They were utterly dis- Messiah and returned to their old avocation of heartened by his death and had as little expec- fishing (Matt. 16: 22; 20: 20-24; Luke 19: 11; 22: 24-30; Jolhn tation of his resurrection as they had before 21: 3). But the resurrection completely transentertained of his crucifixion. The women who formed them; inspired them with a new concame to anoint the body were surprised and ception of Christ's kingdom as for all people, grief-stricken to find it gone; they thought the with a new courage to suffer for the sake of their tomb had been robbed. When they carried back risen Lord and his kingdom, and with a new the report of the resurrection to the other dis- purpose to preach Christ and him crucified ciples "their words seemed to them as idle everywhere as a spiritual redemption for sin words, and they believed them not." The two (Acts 2:39; 5:41; 10:43). Neither fraud nor fiction disciples who conversed with'the unrecognized are competent to account for the moral contrast Cn. XXVIII.] MATTHEW. 333 between the Apostles of the four Gospels and church which could not endure to observe as a those of the Book of Acts. (5.) A singular and day of joy and gladness that on which Christ lay significant testimony to the truth of the resur- in the tomb, nor forbear to mark as a weekly rection is afforded by the change in the Sabbath- festival that on which he arose. Thllis fact can day. Nothing is more difficult to alter than be accounted for only by recognizing the univerreligious ceremonials. No religious ceremonial sal and ancient character of the belief in the could be more diffiFcu]t to alter than a day ob- resurrection of Jesus Christ-a belief, for which, served, if not from the creation of the world, as we have seen, it is impossible to account on certainly for 1500 years. It was changed, not by any hypothesis which denies the substantial any express command, for there is none in the truthfulness of the Evangelical accounts. AN. T., but by the almost universal consent of the ANCIENT PATHWAY FROM BETHANY TO JERUSALEM. (From a photograph.) The view is taken from near the foot of the Mount of Olives; the garden of Gethsemane is in the foreground; in the background, on the left, is the north corner of the east wall of Jerusalem. The path crosses the Cedron aear the garden of Gethsemane.