t:RUSA L F A S B E 5 I E G E D B Y T T U S T-~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~-~ Ir ~` ~ ~~~``-:,;..``~~~~~,-"~MR ITi CRITICAL AND EXPLANATORY; INCORPORATING WITH THE NOTES, ON A NEW PLAN, THE MOST APPROVED HARMONY OF THE FOUR GOSPELS. BY MELANCTHON W. JACOBUS, PROFESSOR OF BIBLICAL LITERATURE IN THE WESTERN THEOLOGICAL SEMINARY AT ALLEGHANY CITY, PA. MATTHEW. SIXTH EDITION. NEW YORK: ROBERT CARTER & BROTHERS, No. 285 BROADW AY. 1853. Entered, according to Act of Congress, in the year 1848, by IIELANCTHON W. JACOBITS, In i..1erk's Office of the Southern District of the State of New Yooiz. 34__ _ ____ - 35 36 THE TRAVELS OF OUR LORD. Ii.IEurftt. Tart-t,/,7lh tn- f.[ftt.'aa;75q/lt;S,1, lEftiyrt, t", la A set/^. At 12 -Y'aRs oJ A~t, 1i t/mTpl' at ]tYr.eagrm. 11. is 0'll'-Year. InIttfis 3l,.t Ye.ur,J~]eznYaln~~ta'tZ, /atT t i r/i7, n aIY Tzrfir e//tnt4.l7aLtrt- (!a{t7;.lHi% H.-.?Ya -,_. 32': ~Yea. ---—' -?'ia.:. —. - -. --.. ——.i,'.- - - -"" c" lullis 33raYPfau Mqrr c f m lirr &.Vzrnr. Th7Je.7 peb/a;t 4rua (Cea a7Sm S,,ae/a At 33 Years o av r J{< rr r J'rr.e. ia'r r/- Jer:atrr/ e. eh mfrn e. fiva:ry.. N, TY,'._ forreelrvd fruul dw Ldatrxst T e at'ier z ALIT 1'UR1TIF ~'.~' -.,..'' s "''C'(".,,.- >:,", Y.. ".,.. Ii,'I -tli""-' h i -s' e" -'y' A t -7 —r A - _r i' D ~. _ ~ -I -:'; — Jf ~ I.-4s 4Tba _4- 5 ~g Tat-a,,*, - {,4 35~~~~~~~~~~~~~~~~~~~~ J,.bi;>.....t. r,7-.ua........ PREFACE. Tue aim of these Notes has been to bring together the results of Biblical investigation (so much increased of late), and to lay them in the very path of Sabbath school teachers and scholars, fbr their weekly lessons. It is believed that the plan of furnishing to their hand, from various and voluminous sources, the apparatus and material called for, will make the exercise attractive, and will both encourage and facilitate the study of' God's word. This plan, therefobre, takes up the Questions of the American Sunday School Union, so extensively in use, and especially the " Consecutive Union Question Book," lately issued, on the Gospels, to prepare Notes with -the questions in eye, and to weave around these Questions the material for more. The book accompanies the Questions without being dependent on them. The author hopes to stand thus in the avenue of so much scriptural instruction, and to be himself a party in the pleasant work, if' so be he may be partaker, also, of the reward. He has not done the teacher's work for him, but has gathered for his use that which shall help him in his study, and make it satisfactory; while he has planned, by this means, to introduce to his notice twhat he needs to know, beyond all that the Questions call for. Teachers so often have not the time for searching commentaries, or for'eading discussions and diffuse annotations, that they may easily slight the study, oi be discouraged in the good work. Such a Hand-Book, therefore, has been welcomed by many ministers, teachers and superintendents, with whom the author has conversed in the course of its preparation. And while the pupils in Sabbath schools and Bible classes have been mainly afloat, with Questions which are often themselves dark, and oftener such as no one seems precisely to answer, it is believed that an important good may be hereby attained, in bringing scholars to their classes well prepared-and that not only on the Questions, but on other collateral questions suggested by the Notes. May it not also lead to the systematic study of the Gospel Histories, in parochial and other schools, and in family instruction, that the Notes have ihe advantage of Questions so well approved and every where so accessible as those of' the S. S. Union-and these Questions arranged in short Lessons, within the reach of a daily or weekly exercise? Another novel feature of these Notes is, the method of bringing to view a Harmony of the Four Gospel narratives. The common plan has been that of Calvin, Doddridge, Townsend and others-to bring together the parallel passages from the different Evangelists, and to comment on them, thus, in their order. Such a plan must always have the disadvantage of breaking the text, omitting some portions from each Evangelist, and destroying their respective characteristics. But this plan brings a Harmony into practical use, by placing it where it applies, and where it must all along suggest to the reader, in Captions of the Notes, the many important hints it gives. Furthermore, it goes over the other three Evangelists in the very act of examining one-bringing to view, in their place, the additional records of the othersand thus keeps up the thread of the whole history. It has also this advantage, of giving plain, brief captions to each paragraph, which call attention to the items, and of' showing their order by the sections numbered throughout. 4 PREFACE Dr. Robinson's Harmony, as corrected from Newcome, and followed by Greenleaf in his " Testimony ot the Evangelists," has been adopted, with slight alterations, as being quite the best. This method has thrown the Notes into paragraphs, which have furnished an opportunity for briefly eliciting and summing up the inspired teachings under many sections, in short observations at the close of each, as much more likely to be useful thar. the usual sundries of remarks at a chapter's end. Besides the more accessible and familiar works which have been constantly consulted, free use has been made of rarer helps, as, Calvin's Commentaries; Trench's Notes on the Parables, Miracles, and Sermon on the Mount; Bengel's Gnomon; Greenleaf's Testimony of the Evangelists; Englishman's Greek Concordance; Kitto's Biblical Encyclopedia; Trollope's Analecta Theologica; Hengstenberg's Christology; Blunt's Coincidences; Winer's Idioms of the New Testamer.t; Olshausen, Townsend, &c. Special acknowledgments are here due to the Publisher of Kitto's Biblical Encyclopedia-MARK H. NEWMAN, Broadway, New York-for access to the plates of' that valuable work, from which there have been obtained many useful pictorial illustrations. The author could scarcely have pressed this undertaking to completion, amidst the laborious duties of his parochial charge, but for the strong hope of promoting sound scriptural instruction through this channel also. In this, he has been constantly encouraged by the good opinions of his plan which have been widely expressed to him from the beginning. He can freely say, in the sentiment of that pious commentator on the Psalms, Bishop Horne, that the labour itself has been most profitable and pleasant. And now, the Divine and Gracious Author of the Gospel, in whose strength it has been prosecuted, and in whose name it is sent forth, can bless it to many for edification and for salvation. MELANCTHON W. JACOBUS. BROOKLYN, N. Y., March, 1848. MATTHEW THE APOSTLE AND EVANGELIST. There are four inspired histories of our Lord Jesus Christ in the New Testament. These refer to the same great subject of salvation by a Redeemer; though the authors do not relate precisely the same things. Each gives his own narrative. The history is to be gathered from them all, and their statements are found to be harmonious. Hence, the testimony is fsxurfold. It is THE GOSPEL by Matthew, by Mark, by Luke, and by John-. written by these severally, yet ane Gospel by all, and in all (see Matt. 4. 25-. Mark 1. 1. Luke 9. 6). Two of these Evangelists-the first and last-were apostles. It has been well remarked, also, that "two-Mark and John-were too unlearned to forge the narratives; and the other two-Matthew and Luke-were too learned to be deceived by imposture." The term for " Gospel," in Greek, which is anglicized in the old English, ",vangel," gives rise to the title " Evangelist, "which has the sense of f-ipelizer, or publisher of the Gospel. The Greek term, in its derivation, MATTHEW, THE APOSTLE AND EVANGELIST. 6 signifies the same as the Anglo-Saxon " Godspell"-good tidings-from which we have our word " Gospel." These four histories may be regarded as the inspired summaries of the apostles' preaching. Immediately after the ascension of our Lord, " they went forth and preached every where," according to their Divine commission. Matthew, doubtless, laboured chiefly in Judea. When it became needful to have a permanent history of our Lord's life and death-His teach-.ngs and doings-and to give it the widest circulation for a witness, before Jerusalem should be destroyed (see ch. 24. 14, and ch. 28. 19), Matthew wrote, under the Divine inspiration, more particularly for the Jews. Soon after, Mark wrote fobr the Romans, as would seem from the Latin terms which he introduces, and from his gospel being written at Rome. Luke wrote for the Gentiles more generally, exhibiting Christ as " the seed of the woman." And John wrote last of all, supplying what might be added o the rest, and setting forth Jesus as the co-equal Son-who " was with God," uld " was God." Though different authorities have assigned various dates to this gospel,:anging from A.D. 38, to A.D. 68, the strong internal and external evidence Davours the later time. It may safely be dated at A.D. 62, about eight years before the destruction of Jerusalem. It was not so necessary at an earlier period, while the apostles themselves could preach, and while " they went forth and preached every where" (Mark 16.20). " About this time," says Lardner, " the Gospel had been propagated in many Gentile countries; the times were troublesome in Judea (under Nero), and the war was coming on. Several of the apostles were dead, and others of them who survived, were gone or going abroad, and many of the Jewish believers were about to seek shelter elsewhere. Now, was therefore a proper time to write a history of Christ and His miracles. Moreover, in this Gospel are recorded divers plain predictions of the coming overthrow of Jerusalem and the Jewish state, which could not be well published to all the world in writing, till about this time."-Lardoner's Work;, vol. 5, p. 305. It has been argued by many, that this Evangelist, unlike the rest, wrote in Hebrew-a corrupt Hebrew or Syro-Chaldaic being the vernacular tongue in Palestine, in the time of our Lord. But though he wrote mainly for the Jews, they had already become familiar with the Greek language, which had spread abroad since the reign of Alexander. The many Jews resident in Egypt, had required a Greek version of their Old Testament Scriptures, more than 300 years before. And as this Gospel History was intended to circulate most widely, and, in the mind of the Spirit, was designed to go abroad among Gentiles also-we find sufficient reason for regarding this prevalent tongue as the original. Besides, it is confessed that other portions of the New Testament Scriptures written at and about this time, were in the Greek language. "The Epistle of James," which is supposed to date A.D. 60, and which was addressed " to the twelve tribes scattered abroad," was written in Greek. This Jewish Greek was not indeed the pure tongue, but mixed with Hebraisms (see Winer's Idioms of the New Testament). Lardner, after citing the testimonies which have been urged for the Hebrew original of this gospel, concludes against them, and argues that this cannot be a Greek translation, because the same reason which would have made a translation into Greek necessary, would have induced Matthew himself to write in Greek. It is further to be observed, that this apostle had early become familiar with the Greek tongue by his intercourse in the office of collector, and that it was already spoken extensively among the Jews of Judea, among whom he preached immediately after the ascension.'rhe Jewish authors, Philo and Josephus, cotemporaries of the apostles, wrote in Greek. The mere fact 1* 6 MATTHEW, THE APOSTLE AND EVANGELIST that. by all confession, this Greek Gospel as we have it, was universally circulated, while no trace of a Hebrew Gospel is found, would weigh strongly in favour of the Greek original-since we might suppose that it would be written in the tongue in which it would be most needed, and most circulated. That the oldest Fathers of the church (says Olshausen) did not possess Matthew's Gospel in any other form than that in which we now have it, is fully settled. It is clear from the character of the citations out of the Old Testament, that this must be something else than a mere version. Besides, there is not the slightest trace of any opposition to it, as there must have been if the apostle had written in Hebrew, and a Greek translation was crowding it out, as though itself' the orzginal. Yet there is frequent mention early made of a Hebrew Gospel by Matthew. Lardner best accounts for this, by supposing that a Hebrew translation was made for limitec. use, which some came to consider as the original. Olshausen concludes th'at Matthew wrote in Hebrew, and afterward himself wrote in Greek. MATTHEW was a Jew of Galilee. He was an inferior collector of custotns under the Roman government, to whom the Jews were now tributary. His station was at the port of Capernaum, or, as some have thought, on the high road from Capernaum to Damascus. He is also called LEvi (Mark 2. 14. Luke 5. 27, 28) and " the publican," in his own list of the apostles. Matt. 10. 3. It was common among the Jews to have two names: as Lebbeus, whose surname was Thaddeus"-Matt. 10. 3-and " Simon, who is called Peter." Matt. 10. 2. When a Jew became a Roman citizen, he usually assumed a Roman name. It is, therefore, supposed that " Levi' was the original Hebrew, and " Matthew" the assumed Roman name of this Evangelist. This gospel was evidently written with a special aim to evangelize the Jews. Hence the apostle brings forward the convincing proofs, that Jesus was the Christ, and even that Messiah whom their prophets had foretold. Hence he constantly refers them to their Scriptures of the Old Testame1Lt as fulfilled in Him. But this would be a leading argument for Christianity with the Gentiles also. He constantly considers John the Baptist in reference to Malachi's predictions, and recognizes his person and work as their direct accorn ilishment. Besides this, Matthew abounds in citations from the prophets, wi ch some authors here, and many in Germany, have regarded as mere "acce nmodations," or happy applications, of the prophetic language. It requires r.o very high view of' inspiration, to take them as so many inspired noti'es of inspired predictions fulfilled in the events. In choosing Matthew for an apostle, our Lord adopted a striking memorial of Judah's low estate, the country being now tributary, and an officer of the tribute, one of the twelve! It was at such a time of the chosen tribe's declension, that the Messiah was predicted as to come. Genesis 49. 10. Zech. 9. 9. Our received English version of the Scriptures is a most elaborate correction of the previous translations, and that from the original tongues. Fortyseven men of the highest abilities were employed in the work for the space of three years, by authority of the King (James I). They were divided into six companies, and were assigned different portions. The work of each group underwent the revision of all the others, after having been first thoroughly sifted in their own immediate circle.'The whole was then finally revised by twelve men-these being a committee of two from each company. Thus most learnedly and laboriously prepared, it was issued at London, A.D. 1611. After many ineffectual attempts to improve upon it, by new versions, it is admitted among scholars, that a more faithful and true trans. lation, all in all, cannot be expected, and need not be desired CONTENTS AND SYNOPSIS OF THE HARMONY. CONTENTS. MATT. MARK. LUKE. JOHN. PART I. EVENTS CONNECTED WITII THE BIRTH AND CHILDHOOD OF OUR LORD. TIME: About thirteen and a half years. 1. Preface to Luke's Gospel................1. 1. -4 2. An Angel appears to Zacharias.......... Jerusalem. 1.............5-25 3. An Angel appears to Mary. Nazareth.................1. 26-38 4. Mary visits Elizabeth. JJutta. 1. 39-56 5. BIRTH OF JOHN THE BAPTIST. Jutta............... 1. 57-80 6. Genealogies. 1. 1-17........3. 28-38 7. An Angel appears to Joseph. Nazareth. 1. 18-25 8. THE BIRTH OF JESUS. Bethlehem................. 1-7 9. An Angel appears to the Shepherds. Near Bethlehem. 2. 8-20 10. The circumcision of Jesus, and his presentation in the Temple. Bethlehem. Jerusalem................. 2. 21-38 11. The Magi. Jerusalem. Bethlehem. 2. 1-12 12. The flight into Egypt. Herod's cruelty. The return. Bethlehem. Nazareth. 2. 13-23..... 2. 3940 13. At twelve years of age Jesus goes to the Passover. Jerusalem..... 2. 41-52 PART II. ANNOUNCEMENT AND INTRODUCTION OF OUR LORD S PUBLIC MINISTRY. TIME: About one year. 14. THE MINISTRY OF JOHN THE BAPTIST. The Desert. The Jordan. 3. 1-12 1. 1-8 3. 1-18 8 SYNOPSIS OF THE HARMONY. CONTENTENTS. MATT. MARK. IUKE. JOILN. Sect. 15. THE BAPTISM OF JESUS. The Jordan. 3. 13-171..9-I.1 3. 21-'23 16. THE TEMPTATION. Desert of Judea. 4. -11 Il. 12, 13 4. 1-13 17. Preface to John's Gospel. 1. 1-18 18. Testimony of John the Baptist to Jesus. Bethany beyond Jorda............ 1. 19-34 19. Jesus gains Disciples. The Jordan. Galilee?........ 1. 35-25 20. The Marriage at Cana of Galilee. 2. 1-12 PART III. OUR LORD S FIRST PASSOVER, AND THE SUBSEQUENT TRANSACTIONS UNTIL THE SECOND. TIDME: One year. i1. At the Passover Jesus drives the Traders out of the Temple. Jerusalem............ 13-25 2'2. Our Lord's discourse with Nicodemus. Jerusalem. 3. 1-21 23. Jesus remains in Judea and baptizes. FURTHER TESTIMONY OF JOHN THE BAPTIST. 3...... 2 2-36 24. JOHN'S IMPRISONMENT, AND........ 6. 17-20 3.19, 20 JESUS' DEPARTURE INTO GALILEE. 4. 12 1. 14 4. 14 4. 1-3 25. Our Lord's discourse with the Samaritan woman. Many of the Samaritans believe on him. Shechem or Neapolis.....4. 4-42 26. Jesus teaches PUBLICLY in Galilee. 4. 17 1. 14-154. 14, 154. 43-45 27. Jesus again at Cana, where he HEALS the son of a nobleman lying ill at Capernaum. Cana of Galilee.... 4. 46-54 L28. Jesus at Nazareth; he is there rejected, and fixes his abode at Capernaum. 4. 13-16. 4. 16-31 29. The CAJLL of Simon Peter and ATdrew, and of James and John. with the miraculous draught of fishes. Near Capernaum. 4. 18-22,1. 16-20 5. 1-11 30. The healing of a Demoniac in the Synagogue. Capernaum........ 1. 21-284. 31-37 31. The healing of Peter's wife's mother, and many others. Capernaum. 8. 14-1711. 29-34 4. 38-41 32. Jesus with his Disciples goes from Capernaum throughout Galilee. 4. 23-251. 35-39 4. 42-44 33. The healing of a Leper. Galilee. 8. 1-4 1. 4045 5. 12-16 34. The healing of a Paralytic. Capernaum. 9. 2-8 2. 1-12 5. 17-26 35. The call of Malthew. Capernaum. 19 9 2. 13, 145. 27 28 SYNOPSIS OF THE HARMONY. 9 CONTENTS. MATT. MARR. LUKE. JOHN. Sect. PART IV. OUR LORD'S SECOND PASSOVER, AND THE SUBSEQUENT TRANSACTIONS UNTIL THE THIRD. TIME: One year. 36. The Pool of Bethesda; the healing of the infirm man; and our Lord's subsequent discourse. Jerusalem. 5. 147 37. The Disciples pluck ears of grain on the Sabbath. On the way to Galilee? 12. 1-8 2. 23-28 6. 1-5 38. The healing of the withered hand on the Sabbath. Galilee. 12. 9-14 3. 1-6 6. 6-11 39. Jesus arrives at the Sea of Tiberias, and is followed by multitudes. Lake of Galilee. 12.15-21.3. 7-12 40. Jesus withdraws to the Mountain, and CHOOSES THE TWELVE; the multitudes fobllow him. Near Capernaum..... 3. 13-19 6. 12-19 41. THE SERMON ON THE MOUNT. Near Capernaum. 5.l,-8.1. 6. 20-49 42. The healing of the Centurion's servant. Capernaum. 8. 5-13 7. 1-10 43. The raising of the Widow's son. Nain. 7. 11-17 44. John the Baptist in prison sends Disciples to Jesus. Galilee. Capernaum? 11. 2-19. 7. 18-35 45. Reflections of Jesus on appealing to his mighty Works. Capernaum. 11.20-30 46. While sitting at meat with a Pharisee, Jesus is anointed by a woman who had been a sinner. Caper7naum?..............................7. 36-50 47. Jesus, with the Twelve, makes a second circuit in Galilee......... 8. 1-3 48. The healing of a Demoniac. The 12.22-37 3. 19-30 11.14,15, Scribes and Pharisees blaspheme. 17-23 Galilee. 49. The Scribes and Pharisees seek a 12.3845.... 11. 16, sign. OurLord's reflections. Gali- 24-36 lee. 50. The true Disciples of Christ his nearest relatives. Galilee. 12.46-50 3. 31-35 8. 19-21 51. At a Pharisee's table, Jesus denounces woes against the Pharisees and others. Galilee. 1 1.37-54 52. Jesus discourses to his Disciples and the multitude. Galilee. I.12. i-59 53. The slaughter of certain Galileans. Parable of the barren Fig-tree. Galilee 1. 13. 1-9 10 SYNOPSIS OF THE HARMONY. CONTENTS. MATT. MARK. LUKE. JOHN. soct. 54. PARABLE Of' the Sower. Lake of Galilee. Near Capernaum? 13. 1-23 4. 1-25 8. 4-18 55. Parable of the Tares. Other Parables. Near Capernaum? 13.24-53 4. 26-34 56. Jesus directs to cross the Lake. Incidents. The tempeststilled. Lake 8. 18-27 4. 35-41 S8. 22-25 of Galilee. 9. 57-62 57. The two Demoniacs of Gadara. S.E. 8.28-34 5. 1-21 8. 26-40 coast of the Lake of Galilee. 9. 1 59. Levi's Feast. Capernaum. 9. 10-172. 15-22 5. 29-39 59. The raising of Jairus' daughter. The woman with a bloody flux. Capernaum. 9. 18-26 5. 22-43 8. 41-56 60. Two blind men healed, and a dumb spirit cast out. Capernaum. 9. 27-34 61. Jesus again at Nazareth, and again rejected. 13.54-58 6. 1-6 62. A third circuit' in Galilee. THE 9.35-38 6. 6-13 9. 1-6 TWELVE INSTRUCTED AND SENT 10. 1-42 FORTH. Galilee. 11. 1 63. Herod holds Jesus to be John the Baptist, whom he had just before 6. 14-16, 9. 7-9 beheaded. Galilee? Perea. 14. 1-12 21-29 64. The Twelve return, and Jesus retires with them across the Lake. Five thousand are fed. Capernaunm. N. E. coast of the Lake of Galilee. 14.13-21 6. 30-44 9. 10-1716. 1-14 65. Jesus walks upon the water. Lake of Galilee. Gennesareth. 14.22-36 6. 45-56 6. 15-21 66. Our Lord's discourse to the multitude in the Synagogue at Capernaum. Many Disciples turn back. Peter's profession of faith. Ca-.6. 22-71 pernaum. 7. 1 PART V. FROM OUR LORD'S THIRD PASSOVER UNTIL HIS FINAL DEPARTURE FROM GALILEE AT THE FESTIVAL OF TABERNACLES. TIMEr: Six months. 67. Our Lord justifies his disciples for eating with unwashen hands. P).-drisaic Traditions. Caperncum~t. 15. 1-20 7. 1-23 68. The daughter of a Syrophenician woman is healed. Region of Tyre and Sidon. 15.21-2817. 24-30 69. A deaf and dumb man healed; also inany others. Four thousand are1l5.29-39 7. 31-374 led. Tre Decapol;s..8. 1-9,}s SYNOPSIS OF THE HARMONY. I CONTENTS. MATT. MARK. LUKE. JOHN, 3ect. 70. The Pharisees and Sadducees again require a sign. [See ~ 49.] Near.Magf d ala. 16. 1-4 8. 10-12 71. The Disciples cautioned against the leaven of the Pharisees, etc. N.E. coast of the Lake of Galilee. 16. 5-12 8. 13-21 7'2. A blind man healed. B3ethsaida (Jatlias).........8. 2 —26 73. Peter and the rest again profess their faith in Christ. [See Q 66.] Region of Cesarea Philippi. 16.13-20 8. 27-30 9. 18-21 74. Our Lord FORETELLS HIS OWN DEATH AND RESURRECTION, and the trials of his followers. Region of Cesarea 16.21-28 8. 31-38 9. 22-27 Philippi. 9. 1 B5. TIE TRANSFIGURATION. Our Lord's subsequent discourse with the three Disciples. Region of Cesarea Philippi. 17. 1-13 9. 2-13 9. 28-36 76. The healing of a Demoniac, whom the Disciples could not heal. Region of Cesarea Philippi. 17.14-21 9. 14-29 9. 37-43 77. Jesus AGAIN FORETELLS HIS OWN DEATH AND RESURRECTION. [See q 74.] Galilee..22 23 9. 30-32 9. 43-45 78. The tribute-money miraculously provided. Capernaum. 17.24-27 9. 33 79. The Disciples contend who should be greatest. Jesus exhorts to humility, forbearance and brotherly love. Capernaum. 18. 1-35 9. 33-50 9. 46-50 80. THE SEVENTY INSTRUCTED AND SENT OUT. Capernaum..................10. 1-16 81. Jesus goes up to the Festival of Tabernacles. His final departure from Galilee. Incidents in Samaria.........9. 51-56 7. 2-10 82. Ten Lepers cleansed. Samaria..... 17.11-19 PART VI. THE FESTIVAL OF TABERNACLES, AND THE SUBSEQUENT TRANSACTIONS UNTIL OUR LORD S ARRIVAL AT BETHANY, SIX DAYS BEFORE THE FOURTH PASSOVER. TIME: Six months less one week. 83. Jesus at the Festival of Tabernacles......... 7. 11-53 His public teaching. Jerusalem. 8. 1 (4. The woman taken in Adultery. Je-. rusakm. 8. 3.11 12 SYNOPSIS OF THE HARMONY. CONTENTS. MATT. MARK. LUKE. JOrN. Sect. 85. Further public teaching of our Lord. He reproves the unbelievingJews, and escapes from their hands. Jerusalem.. ~~~~~~8. 1-2-59 86. A lawyer instructed. Love to our neighbour defined. Parable of the Good Samaritan. Near Jerusalem..... 10.25-37 87. Jesus in the house of Martha and Mary. Bethany..................10.38-421 88. The Disciples again taught how to pray. Near Jerusalem. 11. 1-13 89. The Seventy return. Jerusalem........ 10.17-24 90. A man born blind is healed on the Sabbath. Our Lord's subsequent......... 9. 1-41 discourses. Jerusalem. 10. 1-21 91. Jesus in Jerusalem at the Festival of Dedication. He retires beyond Jordan. Jerusalem. Bethany beyond Jordan..10.22-42 92. The raising of Lazarus. Bethany. 11. 1-46 93. The counsel of Caiaphas against Jesus. He retires from Jerusalem. Jerusalem..Ephraim. 11.47-54 94. Jesus beyond Jordan is followed by multitudes. The healing of the infirm woman on the Sabbath. Valley of Jordan. Perea. 19. 1, 2 10. 1 113.10-21 95. Our Lord goes teaching and journeying towards Jerusalem. He is warned against Herod. Perea.. 13.2235 96. Our Lord dines with a chief Pharisee on the Sabbath. Incidents. Perea.................. 14. 1-24 97 What is required of true Disciples. Perea................. 14.25-35 98. Parable of the Lost Sheep, etc. Parable of the Prodigal Son. Perea..15. 1-32 99. Parable of the Unjust Steward. Perea. 16. 1-13 100. The Pharisees reproved. Parable of the Rich Man and Lazarus. Perea. 16.14-31 101. Jesus inculcates forbearance, faith, humility. Perea...17. 1-101 lt. Christ's coming will be sudden. Peres e*-?*-eea...17.20-37 103. Patrables. The importunate Widow. the Pharisee and Publican..Pe-?ea................ 18. 1-14 104. Precepts respecting divorce. Perea. 19. 3-12 10. 2-12 105. Jesups receives and blesses' little Children, Perea, 19.13-1510.13-1 1 8.15-17! SYNOPSIS OF THE HARMONY. 13 CONTENTS. MATT. MARK. L.KE. JOHN. sBemt. 106. The rich Young Man. Parable of the Labourers in the Vineyard. 19.16-30 Perea. 120. 1-16 10.17-31 18.18-30 107. JESUS A THIRD TIME FORETELLS HIS DEATH AND RESURRECTION. [See f 74, 5 77.. Perea. 20.17-19 10.32-31 18.31-34 108. James and John prefer their ambitious request. Perea. 20.20-281 10.35-45 109. The healing of two blind men near 20.29-34 10.46-52 18.35-43 Jericho. 19.1 110. The visit to Zaccheus. Parable cf' the ten Mince. Jericho. 19. 2-28 111. Jesus arrives at Bethany six days................ 11.55-57 before the Passover. Bethany. 12.1,9-11 PART VII. OUR LORD S PUBLIC ENTRY INTO JERUSALEM, AND THE SUBSEQUENT TRANSACTIONS BEFORE THE FOURTH PASSOVER. TIME: Five Days. 112. Our Lord's PUBLIC ENTRY INTO 21. 1-11, 11. 1-11 19.29-44 12 T -j}0 JERUSALEM. Bethtany. Jerusalem. 14-17 113. The barren Fig-tree. THE CLEANSING OF THE TEMPLE. BethLany. 21. 12,13, 11.12-19 19.45-48 Jerusalem. 18, 19 21.37, 38 11i4. The barren Fig,-tree withers away. Between Bethany and Jerusalem. 21.20-22 11.20, 26 115. Christ's authority questioned. Parable of the Two Sons. Jerusalem. 21.23-32 11.27-33 20. 1-8 116. Parable of the wicked husbandmen. Jerusalem. 21.33-46 12. 1-12 20. 9-19 117. Parable of the Marriage of the King's Son. Jerusalem. 22. 1-14 118. Insidious question of the Pharisees: Tribute to Cesar. Jerusalem. 22.15-22 12.13-17 20.20-26 119. Insidious question of the Sadducees: Resurrection. Jeri1salem. 22.23-33 12.18-27 20.27-40 120. A lawyer questions Jesus. The two great Commandments. Jerusalem. 22.34-40 12.28-34 L21. How is Christ the son of David? Jerusalem.'22.41-46 12.35-37 20.41-44 122. Warnings against the evil example of the Scribes and Pharisees. Jerusalem. 23. 1-12 12.38, 39 20.45 46 123. Woes against the Scribes and Pharisees. Lamentation over Jerusalem. Jerusalem. 23.13-39 12. 40 20. 47 124. The Widow's mite. Jerusalem........... 12.41-4421. 1-4 2i 14 SYNOPSIS OP THE HARMONIY. CONTENTS. MATT. MARK. LUKE. JOH[N. sect. 125. Certain Greeks desire to see Jesus. Jerusalem. 12.20-36 126. Reflections upon the unbelief of the Jews. Jerusalem. 12.37-50 127. Jesus, ON TAKING LEAVE OF THE TEMPLE, FORETELLS ITS DESTRUCTION AND THE PERSECUTION OF HIS DISCIPLES. Jerlusalem. Mosentof Olives. 24. 1-14 13. 1-13 21. 5-19 128. The signs of Christ's coming to destroy Jerusalem, and put an end to the Jewish State and Dispensation. MouInt of Olives. 24.1542 13.14-37 21.20-36 129. Transition to Christ's final coming at the Day of Judgment. Exhortation to watchfulness. Parables: The ten Virgins. The five Tal- 24.43-51 ents. Momunt of Olives. 25. 1-30 130. Scenes of the Judgment Day. Mount of Olives. 25.31-461 131. The Rulers conspire. The supper at Bethany. Treachery of Judas. Je~rusalem. Bethany. 26. 1-1614. 1-11 22. 1-6 12. 2-8 132. Preparation for the Passover. Bethany. Jerusalem. 26.17-19 14.12-16 22. 7-13 PART VIII. THE FOURTH PASSOVER; OUR LORD'S PASSION; AND THE ACCOMPANYING EVENTS UNTIL THE END OF THE JEWISH SABBATH. TIME: 1'zWO Days. 133. The Passover Meal. Contention 26. 20 14. 17 22.14-18, among the Twelve. Jerusalem. 24-30 134. Jesus washes the feet of his disciples. Jerusalem................13. 1-20 135. Jesus points out the Traitor. Judas withdraws. Jerusalem. 26.21-25 14.18-21 22.21-23 13.21-35 136. Jesus foretells the fall of Peter, and the dispersion of the Twelve. 26.31-35 14.27-31 22.31-38 13.36-38 Jerusalem. I 137. THE LORD'S SUPPER. Jerusalem. 26i 26-29 14.22-25 22.19, c20 138. Jesus comforts his Disciples. THE HOLY SPIRIT PROMISED. Jcruasalen......14. 1-31 139. Christ the true Vine. His Disciples hated by the world. Jerusalem.................. 15. 1-27 140. Persecutionfobretold. Further PRo-' MISE of the Holy Spirit. Prayeri in the name of Christ. J salem......................... 16. 1-..33 SYNOPSIS OF THE HARMONY. 15 C'ONTENTS. IrMATT. MARK LUKE. JOHN. Sect. 141. Christ's last prayer with his disciples. Jeruas.slee....... 17. 1-26 1411. Departure to the 2Mountof Olives. 26. 30 14. 26 22.39 18. 1 nMount of Olivns. 142. THE AGONY IN GETIISEMANE. Ilounti26.36-46 14.32-42' 22.40-46' Of 0/Lees. 143. Jesus betrayed, and made prisoner. 26.47-56 14.43-52 22.47-53 18. 2-12 MIou:'t of O'ices. I,144. Jesus before Caiaphas. Peter 26.5758 14.523,54 2.54-t62 18.13-18, thrice denies him. Jerusalem. 69-75 66-72 25-27 145. Jesus before Caiaphas and the l Sanhedrim. He declares himself to be the CHRIST; is con/ demned and mocked. Jer'usalem. 26.59-68 14.55-65 22.63-71 18.19-24 146. The Sanhedrim lead Jesus away to Pilate. Jerusalem. 27. 1, 2 15. 1-5 23. 1-5 18.2838 146k. Christ before the Governor. Jernusalem. 27.11-14 147. Jesus before Herod. Jerusalem................23. 6-12 148. Pilate seeks to release Jesus. The Jews demand Barabbas. Jerusalem. 27.15-26 15. 6-15 23.13-25 18.39, 40 149. Pilate delivers up Jesus to death. He is scourged and mocked. Je1usalem. 27.26-30 15.15-19........ 119. 1-3 150. Pilate again seeks to release Jesus. Jerusalren. 119. 4-16 151. Judas repents and hangs himself. Jerusalem. 27. 3-10 152. Jesus is led away to be crucified. Jerusalem. 27.31-34 15.20-23 23.26-33119.16, 17 153. THE CRUCIFIXION. Jerusalem. 27.35-38 15.24-28123.33, 34 i19.18-24 154. The Jews mock at Jesus on the Cross. He commends his tnother 27.39-44 15.29-3223.35-37, 19.25-27 to John. Jerusalent. 39 —43 155. Darkness prevails. Christ EXPIRES ON THE CROSS. Joru1salc7sn. 27.45-50 15.33-37 23.4446 19.28-30 156. The vail of' the Temple rent, and graves opened. Judgment of the Centurion. The Women at the 27.51-56 15.38-41 23. 45, Cross. Jerusalem. 47-49 157. The taking down from the Cross. The burial. Jerusalem. 27.57-61 15.42-47 23.50-56119.31-42 158 The Watch at the Sepulchre. Je- I ratsalem. 27.62-661 i I 160 SYNOPSIS OF THE HARMONY. CONTENTS. MATT. MARK. LUKE. JOHN. Beet. PART IX. OUR LORD S RESURRECTION, HIS SUBSEQUENT APPEARANCES, AND HIS ASCENSION. TIME: Forty Days. 159. The Morning of THE RESURRECTJON. Jerusalem.:28. 2-4 16. 1 160. Visit of the Women to the Sepulchre. Mary Magdalene returns. Jerusalem. 28. 1 16. 2-4 24. 1-3 220. 1,2 161. Vision of Angels in the Sepulchr.:. Jerusalem. 28. 5-7 16. 5-7 24. 4-8 162. The Women return to the City. JESUS MEETS THEM. Jerusalem. 28. 8-10 16. 8 24. 9-111 163. Peter and John run to the Sepulchre. Jerusalem..24. 12.20. 3-10 164. Our Lord is seen by Mary Magdalene at the Sepulchre. Jerusalem. t........ 16. 9-11........ 20.11-18 165. Report of the Watch, Jerusalem. 25.11-15 166. Our Lord is seen of Peter. Then by two Disciples on the way to Emmaus. Jerusalem. Emmaus. 16.12, 13 24.13-35 167. Jesus appears in the midst of the Apostles, Thomas being absent. Jo rusalem........ 16.14-18 24.36-49 20.19-23 168. Jesus appears in the midst of the Apostles, Thomas being present0. Jerusalem. 20.24-29 169. The Apostles go away into Galilee. Jesus shows himself' to seven of them at the Sea of Tiberias. Galilee. 28. 16............... 21. 1-24 170. Jesus meets the Apostles and above five hundred Brethren on a Mountain in Galilee. Galilee. 28.16-20 171. Our Lord is seen of James; then of all the Apostles. Jerusalem. 172. THE ASCENSION. Belhany.... 16.19, 20 24.50-520.30, 31 173. Conclusion of John's Gospel.............21 25 N. B.-The " A.D." in the book, at the top of the page, indicates the year of C'hrist, and not of the period called ANNO DOMINI. That period-or the common Christian era, which was introduced by Dionysius (as is supposedj about A.D. 516-is computed to have been set four years too late. So that Christ was born four years before this era begins to reckon. Confusion has often arisen from not distinctly noting this. SlueifshL T/ _ eingto(1rooidrs IfLaIcoIY __ accriding to Abrljhamto Christ m, PeciodlM J Ii o 1 it aoremdingtt o lattb1Pw 57y_ em_ I ~ sjj._g /,a __, r -'~,. —'- ~.~doaPbPeriod 4 -~AZLUI~r-~Beu' \ L''',_ i4 -- Vlassul~-5', - (i ~ ~ ~ i ~&L-.:; r;e or 0 R,~ itt _.. 114-.- F. I.:;' ---' -', f.;i' h: h I A i a,,t %I c_-J~..M:i, - I* o ~8~l.*, -.. s Y;.T:;,-,~, -u; 5iit l4f'ln'ts.4 ll 0 dt401 14 tlh tr..' THE GOSPEL ACCORDING TO MATTHEW. CHAPTER I. 2 Abrahamd begat Isaac; and THE book of the generation- Isaac e begat Jacob; and Jacobt of Jesus Christ, the son ofb begat Judas and his brethren. David,c the son of Abraham. 3 And Judas begatg Phares a Lu. 3.3,&c. b Ps. 132.11. c. 22.45. Ac.2.30. dGe.21.2-5. eGe.25.26. fGe.'3.35,&c. gGe. C Ge. 22.18. Ga. 3.16. 38.29,30,&c. CHAPTER I. was made to David of a Son to sit Sections 1 to- 5 inclitsive, of the Gospel perpetually on his throne, and this History are connected with the birth could be completely realized only in of J/n the Baptist. See Luke 1. wChrist. Compare 2 Sam. 7. 13, 14, 1-S0, and see Synopsis of' the Har- with Heb. 1. 5. See also 1 Kings 2. 4 mony. and 8.25. Jer. 33. 17. Compare Acts 2.30. ~ 6. GENEALOGIES. "Now to Abraham and his seed Matt. I Mark. I Luke. John. were the promises made. He saith 1.1-t7. 1 3.28-38. not, And to seeds, as of many; but as 1-17. TIhe book of the generation is of one, And to thy seed, which is a phrase corresponding with the word Christ." Gal. 3. 16. See Gen. 22. 18. genealogy. It is meant here to intro- The genealogies of Matthew and duce the genealogical record by which Luke differ, and we find that it is not the parentage and descent of our without design. The explanations Lord, through Joseph, was to be are hinted at by the evangelists themshown. The Jews kept such tables, selves in their respective records. public and private, with great care, Matthew traces out the line of " Joto show their families and tribes. seph, the husband of Mary"(v. 16),inEzra, ch. 2. Nehemiah, ch. 7. Mat- timating, that because Joseph stood to thew, writing his history for the Jews, Mary in the legal relation of husband, aimed to show that Christ was de- he would show Christ's legal descent scended from David and Abraham, through him according to the tables. their most noted and sacred names. Luke traces out the line of "Jesus, This was most necessary for his ob- being as was supposed the son of Joseph" ject, which was to convince them (ch. 3.23). He intimates thus, that bethat Christ was the true Messiah, cause Jesus was in reality the son of such as they looked for-the son of Mary, he would trace her parentage, Abraham, a Jew, and the son or de- as he does. through Heli her father, and scendant of king David, a king of Christ's natural descent through her. David's line. according to their pro- In Matthew, observe the language is phets. See v. 6. Isa. 9. 7; 11. 1. Jer. direct, " Jacobbegat Joseph." InLuke 23. 5. Matt. 9. 27; 12. 23; 15. 22; it is "Jesus, being as was supposed the son 21. 9, 15; 22. 42, 45. Luke 18. 38. of Joseph-of Heli." Thus Christ is Accordingly our Lord is shown to traced back to David and Abraham have come in the direct line of kings, by Matthew, for the special benefit as a rightful successor to the throne. of the Jews, and by Luke he is traced See the Annunciation, Luke 1.32, 33. even to Adam, for the benefit of the So He was understood to claim this Gentile world. By Matthew he is title (John 1. 49, and 19. 21), and it found to be the son of David (Isa. was written over His head at the cru- 11. 1), and the seed of Abraham (Gal. cifixion (John 19. 19), "The King of 3. 16), and by Luke, the seed of the the Jews," Zech. 9. 9. The promise woman (Gen. 3. 15), and the Son of 20 MATTIEW. [A. M. 4000 and Zara of Thamar; and Pha- 11 And I Josias begat Jechores begath Esrom; and Esrom nias and his brethren, about the begat i Aram; time they were carried away to 4 And Aram begat Aminadab; Babylon; and Aminadab begat j Naasson; 12 And after they were brought and Naasson begat Salmon; k to Babylon, Jechonias begatr 5 And Salmon begat Booz of X Salathiel; and Salathiel begat Rachab; and Booz begat Obed m Zorobabel; s of Ruth; and Obed begat Jesse; 13 And Zorobabel begat Abi6 And Jesse begatn David the ud; and Abiud begat Eliakim; king; and David the king be- and Eliakim begat Azor; gat Solomon of her that had 14 And Azor begat Sadoc been the wife of Urias; and Sadoc begat Achim; and 7 And Solomon begat p Robo- Achim begat Eliud; am; and Roboam begat Abia; 15 And Eliud begat Eleazar; and Abia begat Asa; and Eleazar begat Matthan; 8 And Asa begat Josaphat; and Matthan begat Jacob; and Josaphat begat Joram; and 16 And Jacob begat Joseph Joram begat Ozias; the husband of Mary, of whom 9 And Ozias begat Joatham; was born Jesus, who is called and Joatham begat Achaz; and Christ. Achaz begat Ezekias; 17 So all the generations from 10 And Ezekias q begat Ma- Abraham to David are fourteen nasses; and Manasses begat generations; and from David Amon; andAmon begat Josias; until the carrying away into hGe.46.12. i Ru.4.19. jlCh.2.10. Nu.1.7. kRu. 1 Some read, Josias begat Jakim, and Jakina 4.20. IJos.6.25. Ru.4.21. mRu.4.13. nlSa.17.12. begat Jechonias. 02Sa.12.24. p1 Ch.3.10,&c. q2 Ki.20.21. 1Ch.3.13. r 1 Ch.3.17,&c. s Ne.12.1. Man (Luke 9. 56). See Plate, that the MessiahshipofJesus. And all the Mary is descended in a right line from functions of that office were associated Solomon. Luke 1. 32; 2. 5. Rom. 1. 3. in the mind of the Jew with anointing, Calvin holds this to be most important. by which their kings and priests were Jesus Christ. This is the ordinary consecrated, or set apart. See Psalm name given in Scripture to the incar- 45. 7. Isa. 61. 1. nate Son of God. Both evangelists re- The son of David, the son of Abramind us, in the genealogies, of Christ's ham, means the descendant of these. miraculousconception. Matthewpass- So Joseph is called in v. 20, " Thou es to it thus remarkably, " Joseph, the son of David." But David's greater husband of Mary, of whom (that is, of son was Christ. Mary, for the pronoun in the Greek 17. FonLrteen generations. "InI the is feminine) was born Jesus, who is first fourteen generations, the people called Christ." (v. 16.) Ana Luke of Israel were under prophets; in the has it in equally striking terms, "Je- second, under kings; in the third, unsus being, as was supposed, the Son of der the Asmonean princes. The first Joseph, &c. Jesus is a proper name fourteen brought their kingdom to (v. 21); and Christ is an official title, glory under the reign of David; the'meaning, " the Anointed." A.cts 2. 36. second, to misery, in the captivity of It corresponds with the Hebrew word Babylon; and the third, to glory again Messiah. This name, therefore, asserts under the Messiahship of'Christ. The A. M. 4000.] CHAPTER 1. 21 Babylon are fourteen genera- as his mother Marywas espoused tions; and from the carrying to Joseph,* before they came away into Babylon unto Christ together, she was found with are fourteen generations. child of the Holy Ghost. 18 Now the birth t of Jesus 19 Then Joseph her husband, Christ was on this wise: When I being a just man, and not wilt Lu.1.27,&c. * 5th year before the account called A. D. first division begins with Abraham, giousworship. Exodus20.3. InActs who received the promise, and ends 1. 14, after the ascension, she appears with David, who received it again with the disciples as one of the social with greater clearness. The second worshippers in the upper room at Jebegins with the building of the ter- rusalem, waiting for the promise of pie, and ends with its destruction. the Father. The wise men found The third opens with a deliverance Mary, his mother, with the child, at from temporal enemies and return Bethlehem, but they worshipped only from captivity, and terminates in their the child, ch. 2. 1.-~' Espousedspiritual delivery from every enemy pledged to be married. They were by Christ, to whom each successive bound, by this, as man and wife, among generation pointed as the Prophet, the Jews. Deut. 20. 7; 22.25, 28. And King, and Priest of' His people."- the espousal or pledge was made usuTownsend's Arrangement of N. T. ally ten or twelve months before marLightfoot, 1. 418. riage. (Gen. 24. 55, margin.) Judges 14. 8.- ~ Before they came together. 7. A ANGEL APPEARS TO JOEPH.- The virgin had not yet been delivered Natt. Mark. e. by her parents to her husband, but Matt. i Mark. { Luke. I John. still remained under their roof. The 1. 18-25. 1 1 1 marriage ceremony had not yet taken 18. On this wise-thus.- f His place; and as yet Joseph knew her not mother Mary. She is spoken of also (v. 25). In these circumstances "she in Matt. 2. 11, 13,14, 20, 21; in Luke was found with child." And it is here 1. 22-and 1.43 the salutation of Eliz- stated that this was " of the Holy abeth, which explains itself —Luke 2. Ghost," according to the angel's an39,48and51, onoccasion of theirvisitto nouncement. Luke 1. 26, 28. The Jerusalem at the Passover-.in John 2. most virtuous will be liable to unjust 1, at the marriage of Cana in Galilee- suspicion, and to undeserved reproach. in Matt. 12. 46, and in John 19. 25, 19. Joseph her husband-" being a 26, when she stood at the cross. But just one," literally. This is in referno where is she mentioned as entitled ence to the law. The old Wicklif;o worship. She is no where called version reads righteous. Being a strict n Scripture, the Virgin Mary, as a observer of the rites of his nation, he.itle or worshipful name. We have was unwilling to company with a no account of any peculiar honours woman who seemed to have been debeing paid her earlier than the 5th filed. He was not a man disposed to century. Luke 1. 28, is the usual form connive at sin, and yet he was inclined of' salutation, employed by the angel to avail himself of a provision in the (see Judges 5. 24), in reference to the law for having her disgrace private. announcement he was about to make. He was not willing to make her case As to invoking her mediation, it is one of publicity, and of prosecution expressly declared in Scripture, that as an adulteress. Dent. 22. 23, 24. here is one Mediator, 1 Tim. 2. 5, Lev. 20. 10. Ezek. 16. 38, 40. John,he man Christ Jesus (1 John 2, 1). 8. 5. Good men, we see, are liable to See also Matt. 4. 10. Rev. 19. 10. And form erroneous judgments of others' God alone is the proper object of reli- character and conduct.-~ To but her ~29 MATTHEW. [A. M. 4000. ling to make her a public exam- thou son of David, fear not to pie, was minded' to put her take unto thee Mary thy wife; away privily. for that which is I conceived in 20 But while he thought on her is of the Holy Ghost. these things, behold, the angel 21 And she shall bring forth a of the Lord appeared unto him son, and thou shalt call his in av dream, saying, Joseph, name 2 JESUS: for he shall u De.24.1. v ver. 16. 1 Begotten. 2 i. e., Saviour. awayprivily (orprivately)-to give her lineage of David." Luke 2. 4. The a bill of divorce, in private (Deut. 24. angel calls Joseph by this title as em1),deliveringit into her hand or bosom, phatzcally a descendant of David, in as was the custom. In such case, two the relation he was to bear to Christ. witnesses only were necessary; and This address would open his mind to they witnessed only the act of divorce, receive the astounding declaration and need not know the reason. Ve that follows. It is not improbable that should always judge charitably, and Joseph and Mary were the only surchoose lenient rather than severe vivors of David's race; for though measures, where there is the least they had relatives, yet these, as far as room for doubt. the record informs us, were intermixed 20. But while he thought, 4ac. Here with other families and tribes in IsraGod interposed, at the very critical el; and if so, Jesus was the only remoment, so as to secure satisfaction maining sprout of the root of Jesse. — to Joseph, and to shield the reputation Davidson's Connection, Vol. iii. p. 21. of Mary.-:~f The angel of the Lord. -~ Fear not-of being implicated This definite reference is naturally to in any crime; for (compare Luke 1. the angel Gabriel, who had officiated 35) the truth of the case makes her in this matter, announcing the birth innocent and you honoured. to Mary (Luke 1. 26-28).- Ap- 21. And she shall bring forth. The peared-manilested himself to Joseph angel now announces both the future as being from God, so as at least to birth, and the name appointed for the leave him in no doubt of the message Son by divine authority. Jesus means being from heaven. Our necessity is Saviour. In Hebrew the name Joshua God's opportunity. When we are means the same thing; and hence, in anxiously seeking out our duty, God Acts 7. 45, and Heb. 4. 8, our translawill show us the way.-~IIn a dream. tion reads Jesus, where it should read This was a common method of divine Joshua, i. e., the leader of the Jews communication under the Old Testa- into Canaan. The name was given tbr ment (Gen. 31.'24. 1 Kings 3. 5), be- the reason stated here. - ~ For He fbre the full revelation of God had shall save His people. This shall be come to us in the Scriptures. We His office work, and this is His design have no right to suppose that there is in coming into the world. His peoany such communica:ion now. A ple are such as are given to Him by superstitious faith in dreams has led the Father (John 6. 37; 17. 6). They to many mischievous results. The are elsewhere called His chosen. 1 Pet. scriptural explanation is, that "a 2. 9. His elect, Mark 13. 20. His dream cometh through the multitude children, 1 John 3. 10. A peculiar of business." Eccles. 5.3. To receive people, Tit. 2. 14. The Jews were new revelations, as those of Swe- known of old as the people of God. denborg, is to set aside the authori- They were chosen by Him, and septy of Scripture. "Filthy dreamers" arated from the nations -regarded'Jude 8) will only multiply, and still and treated as His. Comp. Deut. 14. demand our faith. - Th.Au son of 2 and 1 Pet. 2. 9. So, Christ's people David. " He was of the ho~use and now are such as belong to Him by the A. M. 4000.] CHAPTER 1. 23 save w his people from their 23 Behold, a virgin shall be sins. with child, and shall bring forth 22 Now all this was done, that a son, and' they shall call his it might be fillfilled which was name Emmanuel; which bespoken of the Lord by the pro- ing interpreted, is, God Y with phet, X saying, us. w Ac.5.31; 13.23,38. x Is.7.14. 1 Or, his name shall be called. yJno.l.14. Father's gift, John 6. 37, and by His should be delivered and not destroyed, own redemption. 1 Pet. 1. 18, 21. since the Jews held that they existed These He shall securely save.- as a nation for the Messiah's sake. rT From their sins. We are lost by From the prophet Micah (5. 2, 3) it is sin. He saves His people from the plain that some virgin birth was excurse of sin, and from its controlling pected, as a miraculous fulfilment of power (Rom. ch. 6). This he does, Isaiah's prediction.- ~ A virgin. by making a complete atonement, This explains to Joseph her supposed such as brings a free pardon and adultery. The prophet had distinctly saves from the condemnation of sin declared the virginity of our Lord's (1 Pet. 3. 18); and by providing such mother. Hence, it was to be underan operation of the Holy Ghost in the stood as a purely miraculous event. heart, as subdues sin and removes it. Yet why impossible, any more than John 15. 16; 16. 13. the creation of Adam or Eve'. "A 22. That it might be fulfilled. It is body hast thou prepared me," saith here expressly declared, that this event Christ, when He cometh into the was brought about in fulfilment of world (Heb. 10.5). There is nogood Isaiah's prophecy (7. 14), and in order ground for the Romish tenet of Mary's to fulfil it. Of course the prophecy perpetual virginity. The last verse must have contemplated this event, of this chapter goes to contradict it. and could not have had a complete Besides, Christ is called herfirst-born, fulfilment short of it. Ahaz refused and this is a term commonly used to to ask a sign as to the deliverance indicate the primogeniture, and in such then at hand. But a sign was given. connexion implies the order of birth, And, observe, it was given to the with reference to other children (Gen. " house of David" (that is, the Jewish 27. 32). Besides, the brethren and nation), and for a remoter purpose sisters of our Lord are spoken of (see Isaiah 7.13). A miraculous birth Mark 6.3. Matt. 12. 46. "James, the is evidently referred to, in the lan- Lord's brother." Gal. 1. 19.-.~ Emguage of the prophet, " A virgin, 4.c." manuel. This is the Hebrew name And here there was thrown in, for the from the prophecy. It means, literJewish people, a remarkable predic- ally, God with us. In this sense, this tion of Christ, that should stand on must have been the fulfilment to which record to confirm His claims. As to the prophecy ultimately looked. This Ahaz, it was quite sufficient to indi- referred Joseph more distinctly to the cate the interval of the deliverance; miracle as the explanation. So it diviz., the time of a child's minority. rectly proves the union of the divine This could be shown in the case of and human natures in Christ.any child, and was sufficiently indi- ~ They shall call his name; i. e., this cated in the general terms, without shall be His nature and character. Ite any further sign to him, saving the shall be God with its. The force of the fare of " butter (or curds) and honey," phrase includes this; as in Isa. 9. 6. as signr.ifying the state of the land, " His name shall be called Wonderwaste and uncultivated, until that de- ful." Christ is the God-man proliverance. Besides, a promise of Christ phesied as to come. "The Word was to the Jews, was always a construc- made flesh." John 1. 14. This incartive pledge or sign that the nation nation is the grand sign of &,l.ver, 24 MIATTHEW. [A. M. 4000. 24 Then Joseph, being raised son: and he called his name from sleep, did as the angel of JESUS.the Lord had bidden him, and CHAPTER II. took unto him his wife: TOW when Jesus was born* 25 And knew her not till she I in Bethlehem of Judea, in had brought forth her first-born z the days of Herod the king, bez Ex.13.Q. a Lu.2.2a. * 4th year betbore the account called A. D. ance to His people, and the divine ex- This is the faith of the Gospel. In all planation of all that is miraculous in this, Joseph showed the temper of Christ's birth, or wonderful in Him- every true Christian. Believing is self or in His work. Ii we are united 1 followed by repentance, and instant to Christ by faith, says Calvin, we obedience is the proper mark of sinpossess God. Jesus Christ is God cerity. equally with the Father. 25. KneCw her not till, 4-c. The per24. Joseph is here represented as petual virginity of Mary finds no warat once assured in faith and prompt in rant here. It is meant here to be obedience. He could believe the di- asserted, that Christ was not Joseph's vine message, though he had nothing own son; and it is implied, that Jofor it but God's word. Hence, his seph had children afterward. —~ Jeconvictions and purposes were entirely sus. This name was given by direcchanged, and cheerfully he enters tion of God, v. 21, and on the eighth upon the course divinely prescribed. day, Luke 2. 21. Matt. Mark. Luke. John. 8. The Birth of Jesus.-Bethlehen....................... 2. 1-7 89. An Angel appears to the Shepherds. —ear Bethlehem...2............ -20 Bethlehem............................................ 2. J-a0 1 10. The Circumcision of Jesus.-Bethlehem......... His presentation in the Temple.-Jerusalen.............. 2. 21-38 CHAPTER II. g 11. The Magi, or Wise Men. —Jerusalemi, Bethlehem........................ 2. 1-12 1-12. Whlen Jesuls was born. (See lehem means, literally, " house of Luke 2. 1-20, and note also the inter- bread," and was so called, perhaps, mediate events, %,4 8, 9, and 10, in the on account of the fertility there, which Harmony.)- ~ ~Bethlehemt ofJudea — travellers describe as being remarkaa town six miles southward from Jeru- ble. A more sacred reference we salem, on the road to Hebron. It was may find in "that Bread of Life" generally called Bethlehem-judah, so (John 6. 48) having been there designated to distinguish it from a brought forth. This place was called, Bethlehem in Galilee, tribe of Zebu- also, the city of David, because it ion. Hither Joseph and Mary had was David's birth-place (1 Sam. 16. come up from Nazareth, at the decree 18), " a son of Jesse, the Bethlehemof the Roman emperor, Augustus, to ite."- T IL the days of Herod, the be taxed (or enrolled), Luke 2. 1-7, kin... This civil condition of things for they were of the house and lineage at Christ's birth, was as important of David, and they belonged to Beth- to be noticed as the place —both lehem in the family registry, as Da- as in fulfilment of prophecy. This vid was bor' there. The name Beth- Herod was a foreigner, and made A. D. I.] CHAPTER II. 25 bold, there came wise men from borr. ~ King of the Jews? for the east to Jerusalem, we have seen his c star in the east, 2 Saying, Where is he that is and are come to d worship him. b.Ze.9.9. C N.24.17. Is.60.3 d Jlo.5.23. king by the Romans, who now held are spoken of in Daniel 1. 20, &c., as the Jews in subjection. And in him' "magicians and astrologers,"-differwas fulfilled Jacob's prophecy. Gen. ent classes of this order. See Daniel 49. 10. But the sceptre had not de- 2. 18. Their visit here may be reparted from Judah, until the Shiloh garded as an homage paid by the had come. Herod was the son of highest order in the world, to the Antipater. He was now established day-star risen upon earth. In this in the kingdom of Judea, which had was immediately fulfilled the predicbeen over sixty years under the Roman tion of Malachi, " From the rising of power. Augustus was emperor of the sun (or the East), even unto the goRome, and this Herod had now ing down of the same, my name shall reigned, though in dependence on the be great among the Gentiles," &c. Roman government, about thirty-four (Mal. 1. 11). So, Isa. 60. 3, "The years. Now the decree from Rome Gentiles shall come to thy light, and for an enrollment of the people, as kings to the brightness of thy rising." tributary to the foreign power, was a -~ The east. Oriental countries, mark of their actual subjection. Cae- are generally understood by this term. sar's penny showed their subser- East of Judea is here meant. From'viency. Matt. 22. 20. (See Luke the land of the Chaldees whence Abra2. 1.) Herod had gained a character ham was called, they may have come. for bravery and cruelty, while he had Jer. 1. 35. Dan. 2. 12.- I To Jerurestored Jerusalem to much of its an- salem. Because here was the temple; cient magnificence by his splendid and this was the holy city; and here projects. He was called " the Great," were the sacred oracles and officers and it was he who had repaired the from whom they could ascertain the temple, so as to give it much of its prophecies. It might appear that they former glory.- ~ Wise men. Wick- had derived their knowledge of " the lif's version, 1380, reads" astromyens" King of the Jewis" from the Jewish (or astronomers), also called magi from Scriptures, or from scattered Jews, the Greek term magoi, whence also who had so far informed them of the our word magicians. These men expected Messiah. But how then did were of an ancient and sacred order, they know the star, and not know the most influential in the civil, reli- where He should be born? Though gious, and literary world. Among a general expectation was spread the Medes, they were, like the Levites abroad, that some great King should under the Mosaic institutions, in- arise in Judea, yet this.would not actrusted with the care of religion. count for their amount of information. They had also the arts and sciences, Virgil, who lived a little before this, and all philosophy under their charge. owns that a child from Heaven was They paid much attention to astrono- looked for, who should restore the my. Their name denotes their priestly golden age, and take away sin. But character. (Mag, or Mog, in the these Magi were moved, doubtless, by Pehlvi, denotes priest.) This Magian a divine impulse. They received spelearning was known in history as the cial illumination and direction from law of the Medes and Persians. It Heaven, leading them to follow the was a necessary part of a princely star, and to inquire at Jerusalem. A education to be taught in their learn- revelation from God is not enough of ing; and this was the privilege of itself. The Spirit must lead us to none but kings. They were spread seek Christ, and direct us to the spot. over other eastern countries. Such 2. We have seern his star. Though 3 26 MATTHEW. [A. D. 1, 3 When Herod the king had all the chief priests and scribes neard these things, he was trou- of the people together, he debled, and all Jerusalem with him. manded of them where Christ 4 And when he had gathered e should be born. e Ps.2.2. a comet, or eclipse, or meteor, was day, in paying homage to kings. regarded as the portent of some great They saw His star, and sought for event, yet we do not read of any such Him. We should not be content with general impression made by this singu- anything short of Christ himself. lI lar appearance. Hence, we conclude has been calculated by Benson, that that it was a sign granted to these. they came fiom the thirty-ninth to the They were otherwise "warned of God" forty-second day after the birth of afterward. (See v. 12.) Around the Jesus. shepherds shone "the glory of the 3. When Herod the king, had heard, Lord." To the wise men rose this 4c. Their visit and inquiry were " star," which they were assured of as soon made known to Herod. He was "His." ToSaulof Tarsus" alightbe- startled and troubled, because all this yond the brightness of the sun" appear- confirmed to him the general expecta. ed at mid-day. We do not read of oth- tion. And such a royal advent was ers going to Jerusalem, attracted by the peril of his throne. He was himthis sight in the sky. Yet it was a pow- self " king of the Jews." Besides, he erful revelation to these, bringing them was now about seventy years old. from the East, the representatives of He had reached the throne through the highest earthly order. Balaam violence and blood. He had murhad prophesied of Christ (Numbers dered his wife, Mariamne, and two 24. 17), " There shall come a star out of his sons, and he had reason to exof Jacob," &c.; and this sign they pect retribution. The alarm was saw. An expectation was abroad general. All Jerusalem, it might be that a mighty king should arise in said, was troubled with him. Some Judea; and doubtless such a pro- feared new upturnings, with the phecy was current, as the ground slaughter and confusion of revoluof it, among the Jews. Kepler has tionary times. Some dreaded the racalculated that a remarkable con- pacity and malice of Herod, which junction of Jupiter and Saturn oc- might break out by this means. curred about that time. But such 4. The chief priestsandscribes. The a sight seems not to suit the narra- Sanhedrim was composed of these. tive. They made themselves known It was the court of highest civil and as visitants and inquirers from the ecclesiastical authority among the oriental world. " We, in the East, Jews; and this body of seventy was have seen his star." Herein was a doubtless appealed to in this importestimony to the Jews at Jerusalem, tant case. The scribes, who were that the Messiah had indeed come. lawyers of the Mosaic code, kept the The star was a token to the Magi. public records, and were writers or The visit of the Magi was a token to scribes of the Scriptures, besides bethe Jews. Christ must be revealed to ing teachers or schoolmasters, called the soul by His appropriate marks, or "doctors of the law." Being most we shall never set out after Him.- familiar with all the Jewish ScripIF To worship Him. The word refers tures, they would be able at once to rather to a civil homage (Luke 14. 10), tell where the prophecies had appointinran to a religious act, though it may ed the birth of Christ. The class of include both. It means to acknow- chief priests included, besides the actledge and honour Him as King, by ing High Priest, all that had already prostration before Him, and by pres- acted as such, besides the heads or ents. This was the custom of that chiefs of the twenty-four co-irses into A. D. 1.1 CHAPTER II. 27 5 And they said unto him, In hem; and said, Go and search Bethlehem of Judea: for thus diligently for the young child; it is written f by the prophet; and when ye have found him, 6 And thou Bethlehem, in the t ring me word again, that I may land of Juda, art not the least come oe and worship him also. among the princes of Juda: for 9 When they had heard the out of thee shall come a gover- king, they departed: and, lo, nor, that shall 1 rule g my peo- the star, which they saw i in the ple Israel. east, went before them, till it 7 Then Herod, when he had came and stood over where the privily called the wise men, in- young child was. quired of them diligently what 10 When they saw the star, time the star appeared. they j rejoiced with exceeding 8 And he sent them to Bethle- great joy. f Ai.5.2. Jno.7.42. 1 Or,feed. Is.40.11. gRc.2.27. h Pro. 26.24. i ver. 2. j Ps.67.4. which the priesthood had been divided of them), as to the time of the star's by David (2 Chron. 8. 14). The Jews appearance. His object was to infer looked for Christ at this tinie-but as the age of the child; for his dreadful a temporal king.- ~ Demanded. In- plot was to make sure its destruction, quired, or required to know. All the by destroying all the children within circumstances forced conviction on or about that age. - Search dilihis mind of Christ's having come. gently. He would feign now to fall He wished to act promptly in his in with their devout purpose of findcruel designs against such a rival. ing the child; and he even pretends Hence he would know where Christ to wish an opportunity of worshipcould be found. ping also. But he wished to lay vio5. They replied immediately and lent hands upon him. God saw and distinctly, and cited their authority heard these plans of Herod. and He from the Scripture. knows all the secret devices of ini6. They refer to Micah, 5. 2, suffi- quity, and all the motives and purposes ciently to inform him of the place, as of every heart. "Bethlehem in the land of Judah." 9. Thei departed. It is not likely This was the point; and as to the rest that they were led by the star to Jeru of the passage, only the substance of salem. They went to the holy city the prophet's words is given, or need because they were warned of God so to be, viz., That this town, though small do, or because they knew that this was in civil distinction —" though thou be the place to inquire, as the seat of the little among the thousands (princes) Jewishreligion. Andbehold,thetoken, of Judah"-should be highly honoured whatever it was, that first appeared to as the birth-place of the Messiah-the them, now unexpectedly re-appeared, Ruler of Israel-the King of the Jews. and moved perceptibly on, till it took The term. " thousands," refers to the a marked station over tne very house. civil divisions of the tribes into thou- It was all a peculiar arrangement to sands," 1 Sam. 10. 19; and " princes" suit the case. It must have been were the chiefs or rulers of these. near the earth to indicate the dwell7, 8. Herod now summoned the wise ing, and yet it could not have appeared men privily, (that is, privately,) not to others as it did to them. It was willing to show his anxiety, or to pro- most important that they should be duce political agitation. He took se- notified of the house, because they cret counsel of them-inquiring dili- could not have ascertained that from gently (sparing no pains to discover any inquiries. God's directions are 23 MATTHEW. [A. D. 1 11 Nnd when they were come 12 And being warned of God 1 into the house, they saw the in a dream that they should not young child with Mary his return to Herod, they departed mother, and fell down, and wor- into their own country another shipped him: and when they way. had opened their treasures, they 13 And when they were depresented unto him k gifts; parted, behold, the angel of the gold, and frankincense, and Lord appeareth to Joseph in a myrrh. dream, saying, Arise, and take 1 Or, offered. k Ps.72.10. Is.60.6. 1 c.1.20. most particular, and as definite as the (Mal. 1. 11.)- ~ Gold. To devote case requires. our wealth to the Lord, is a proper 10. The crejoiced. This was, most act of worship, and should never be of all, a revelation to their souls, and considered a mean service for the it filled themn with joy. Every indi- sanctuary. — Fralnkinceese. A cation of God's guidance is a source gum fiom the trunk of a tree, obtainof joy to his followers. The same ed by slitting the bark. It was used mark that had been given them at for incense in worship, and is very first, was again vouchsafed, and they fragrant when burned. Levit. 16. 12. were doubly assured.' Then shall It was found chiefly in Arabia.ve know if ye follow on to know f~ M3yrrh was obtained in the same the Lord."'; way, though it,ometimnes dropped 11. Fell down. This was the at- from the tree. It was valued mainly titude of homage to kings-pros- for embalming the dead. John 19.39. We should offer Christ our best gifts. "Let all that are round about Hi-ii bring presents." 12. Warned of God. They had a special direction from God in vision, to keep aloof from Herod and from his plans. He expected them to retration before them. (Esther 8. 3.) turn by way of Jerusalem (vs. 8). ary his mother" onlym. (Esther 8. 3.) named, Such a revelation they doubtless had o swary his Jsother" only ions n oamed, of Christ's birth at first, of which the to show that Joseph's relation was not ar was only conirmatory. How star was only confirmatory. How that of an ownI father. Yet, though faithfully God takes care of his chilthey saw " the child and his mother," dren, and baffles the counsels of the they worshipped only the child! They wicked. never thought of " the vir:ri. A 7lary" as an object of worship.'i'he mother ~ 12. THE FLIGIT INTO EGYPT. HERis mentioned only to identify the child oD'S CRUELTY. THE RETURN. — -the seed of the womnan-the Em- Bethlehene. Nazareth. manuel of virigi, birth.- ~ Gifts. This was customary homage to a Matt. ark. 0 Luke. 3 John. prince. See 1 Sam. 10. 27. 1 Kings 10. 2. They treated this babe of Bethlehem, 13. Appeareth to Joseph. It is not though so obscurely born, as a royal said whether the wise men saw him child. These articles were presented at all. He is kept back in the histoas the most valuable products of the ry, as sustaining no important part in country, or as the most appropriate an evangelical view. Yet he was the gifts. They were such as the Queen husband of Mary, and he would be of Sheba presented to Solomon. Here necessary to lead their flight. Egypt was incense and a pure offering. was within three or fbur days' reach A. D). 2.] CHAPTER il. 29 the young child and his mother, 16 Then Herod, when he saw and flee into Egypt, and be thou that he was mocked of the wise there until I bring thee word: men, was exceeding wroth, and for Herod m will seek the young sent forth, and slew all the chilchild, to destroy him. dren that were in Bethlehem, 14 When he arose, he took the and in all the coasts thereof, young child and his mother by from two years old and under, night, and departed into Egypt: accordin-g to the time which he 15 And was there until the I had diliigently inquired o of the death of Herod, that it might be wise men. fulfilled which was spoken of 17 Thlen was fulfilled that the Lord by the prophet, say- which -was spoken by Jeremy P ing, n Out of Egypt have I called the prophet, saying, my son. 18S In Rama was there a voice m Job 33.15,17. n Hos.ll.l. o Ver.7. p Je.31.15. of Joseph's family, S. W. of Bethle- His church and defeating its oppreshem, and yet it was out of Herod's sors. And Israel's departure out of jurisdiction, and many Jews were Egypt foreshadowed the subsequent living there. Besides, it was the land departure of Christ, so that in the where Abraham and Sarah had been mind of the Spirit dictating the record, saved from Pharaoh (Gen. 13. 1); they could both be couched under the where Jacob had taken refuge from same prophecy. How marvellously famine, and Joseph had saved the God's plans are fulfilled, while those Iholy seed (Gen. ch. 45); where Israel of his enemies are frustrated. had been oppressed by Pharaoh, and 16. lcactd. Foiled-baffled in this whence they had set out under Moses plot. He now devised another method, for the promised land (Exod. 5. 6, and prompted by his rage at this vexatious 12. 41). disappointment. He determined now 15. Until the death of Ilerod. Herod to ma:ke sulre of destroving Christ, by lied a most remarkable and loathsome putting to death all the male children dleath (Josephus' Andq. 17. 10), in evi- in all the region, or coasts, fiom two dent visitation of God, and about the years old and under, as he understood thirty-sevtnth year of his reign. It is this child to be within two years of not probatle that the family of Joseph age. — I According to the time. So remained more than a year in Egypt. he had calculated from all that lie The child was clearly under two years could ascertain of the wise men. He when Herod sought his life. Hie took the time of the star's appearing, waited a sufficient time for the return a nd reckoned the interval since. Bethof the wise men, and died soon after lehem had about two thousand inhabthe brutal massacre of the infants. The itants in and around the village, and whole occurred likely within about two Townsend calculates that about fifty years. " The wicked is driven away infants were slain. in his wicl.edness." Prov. 14. 32. — 17. T'len was flfilled, 4.c. This IT That it might be fulfilled. Though event was in fhliilinent of the prothis prophecy, in 1Hosea 11. 1, was phecy in Jer. 31. 15, and 40. 1. It is applicable originally to the Exodus not a mere accommodation of thelanof Israel from Egypt, yet it had also guage. The first and immediate refa reference to this event, viz., the Ex- erence was, indeed, to another event. odus of Christ from Egypt. The But this more remote occurrence was events are to be regarded as one in included also. Like lights far offand in the plan of Jehovah, for preserving a row, the distant objects could be re, 3* 30 MATTHEW. [A. D. 3. heard, lamentation, and weep- 20 Saying, Arise, and take the ing, and great mourning, Rachel young child and his mother, and weeping for her children, and go into the land of Israel: for would not be comforted, because they are dead q which sought the they are not. young child's life. 19 But when Herod was dead, 21 And he arose, and took the behold, an angel of the Lord young child and his mother, and appeareth in a dream to Joseph came into the land of Israel. in Egypt, 22 But when he heard that Arq Ex.4.19. ferred to as one. At llama, a small things that are not yet done" (Isa. 46. town six miles north of Jerusalem, 10). Are not these slaughtered innothe Jewish captives were fathered in cents the first martyrs for Christ 2 chains after the conquest of Jerusa- 19. See note, v. 15. Herod had lem by Nebuzar-adan. The town died, and it was now safe for the famwas in Benjamin-and Rachel, the ily to return. Joseph is so instructed mother of' Benjamin, is depicted by by an angel. All his path is under Jeremiah-himself a chained captive direction of God, and under guardianamong them-as rising from her ship of angels (Psalm 91). It seems grave, which was between Bethel and likely that Herod's son, Antipater, had Bethlehem (Gen. 35. 16), and weep- shared in the father's malicious deing for her children or descendants- signs, but Herod had put him to death refusing consolation because of their a few days before his own decease. death. The prophet is made to use How the familics of the wicked are language which should contain also swept away! "The name of the a reference to this sad event. Both wicked shall rot." See cutts below. calamities were full of wo for the 20. God had promised him word Jewish people, and the Holv Ghost (v. 13). Joseph accordingly returned referred to both in one. I-low corn- to the holy land, or land of Israel, but prehensive is God's foreknowleldge, not to Judea. " who declares the end from the be- 21. See Map. ginning, and from ancient times the 22, 23. Archeclaus. Herod had made Herod mairiarnne, Herod Mariamne, the Great. his secu;t iwil. the Great. hi third ie. Aristobulus. Herod A-rippa, Aristo!ls, warus wife of Herbat Ph;1., (Acts xii. 1.) j(sol of teoose.) Ierod Atipas, ark v. 7.) Arippa, i erdl, Salome (Ace:Is XXv 13, (t21 vi. e 2.) (Mark vi. 22.) and xxvi.2 ) A. b. S.] CHAPTER IL 31 chelaus did reign in Judea in 23 And he came and dwelt in the room of his father Herod, a city called, Nazareth: that it he was afraid to go thither: might be fulfilled which was notwithstanding, being warned spoken by the prophets, He of God in a dream, he turned shall be called a Nazarene.t aside into the parts of r Galilee: Jno.1.45. tNu4.13. J Salli. Am.2 r c.3.13. Lu.2.39. 10-12 Ac.24.5. his surviving sons heirs to his king- was a town in the lower part of Galij dom. They were called Herod also, lee, about sixty miles N. from Bethleand are so known in Scripture. To hem. Itwas an obscure and despised Herod Antipas fell Galilee and Perea. place, which led Nathanael to ask, To Herod Archdeaus fell Judea, Sama- "Can there any good thing come out ria, and Idumea. Joseph heard of of Nazareth;' John 1.46. And hence, this Archelaus, upon the throne in Christ being a Nazarene, it is noted Judea, resembling his father in cru- by way of reproach, as fulfilling not elty-having slaughtered three thou- any one prophecy, but the substance sand persons at the first passover after of them all-" A reproach of men, and HIerod's death-and he was afraid to despised of the people." Psalm 22. 6. go within his jurisdiction. While in Isa. 53. 2, 3,4. " Jesus of Nazareth" this perplexity he was specially di- was used as a title of contempt; and rected by God, and turned aside into Matthew, writing for the Jews, brings the parts or country of Galilee, where out the Old Testament points, and the Herod Antipas reigned, who was a ample fulfilment of their prophetic milder prince, and under whom Jo- Scriptures. Here, at Nazareth, our seph could feel more secure. Galilee Lord remained till he was about was the northern section of Palestine, twenty-nine years old, in comparative Samaria being the middle, and Judea obscurity; and then, at thirty, enterthe south. See Map, and Bible ed upon His public ministry. Six Dictionary.- IT Nazareth was the months previously, John the Baptist place of Mary's former residence appeared as His herald and forerun(Luke 1. 26). This naturally infiu- ner, to which our evangelist now enced Joseph's course, and thither he passes, in chapter 3. Meanwhile, would naturally have gone. Yet for Luke records an intermediate event. this he had a higher direction, and a ~ 13. At twelve years of age Jesus goes to tile reason that had needs be stated here, Passover.-Jerusale'm. to show the constant perils and perse- Matt. 1 Mark. I Luke. John. cutions of the holy child. Nazareth 2. 41-52. I Herod Malthace, Herod Cleopatra, the Great. his fourth wife. the Great. his fifth wife. Herodiaas, Archelaus, Philip, Herod Antipas, before married (Matt. ii. 22.) (Luke iii. 1.) (Matt. xiv. 1.) to her uncle Philip. 32 MATTHEW. [A. D. 29. CHAPTER III. 2 And saying, Repent ye: for [N those days came U John the the kingdom of heaven is at Baptist, preaching in the wil- hand. derness of Judea, 3 For this is he that was spoken u Lu.3.2. Jno.l.18. PART II. remission of sins. Mark 1. 4. Paul distinguishes the two offices, I Cor. 1. Announcernent and Introdxiction 17, "Christ sent me not to baptize, of our Lord's Public lzinistry. but to preach the gospel." Baptism had been familiarly practised among Time, about one year. the Jews, and known as the initiatory rite, and John came to introduce men BA4.TISTE.-Ne Desert. JOII THE to the gospel dispensation. (See BAPTIST.-rThe Dese~rt. ~Jordan. Malachi 3. 1, and Mark 1. 2.) BapMatt. Mark. Luke. I Jon. tism formerly admitted proselytes to 3. 1-12. 1 1. 1-8. 3. 1-18. the Jewish religion-now it admitted CHAPTER IIi Jews to the gospel religion.-9T Ia the wilderness of Juidea. A rough, 1. In those days. This phrase hints mountainous, and thinly populated to the reader, that a long interval of' district, along the Jordan. Luke says, time is passed over in the history, as " He came into all the country around unimportant to benoticed. This cov- Jordan." ers the period of Christ's minority, 2. John's message was, Repent ye. which He spent at Nazareth, follow- Malachi, the last prophet of the Jews, ing His father Joseph's trade of car- had pointed him out, as acting in just penter (compare Matt. 13. 55 with such a capacity, as Christ's messenMark 6. 3), and attracting no special ger (3. 1) —as the Elias (4. 5)public notice, save in the visit to Jeru- preaching repentance-" turning the salem and the temple, at twelve years hearts of the fathers to the children, (f age. (0 13.) This was the period and of the children to the fathers" fixed, by common consent, as the age (4. 6). His business was to call 1Ib ot discretion with males, when Jew- a general reformation among the Jews, ish youth became "sons of command- who had become degraded and corment," and were bound to the observ- rupt. His exhortation was based ances of the ceremonial law. The upon doctrine-" Repent ye, for the object of the evangelists was to record kingdom of heaven is at hand." (See Christ's public ministry. Hence they also Mark 1. 4). He heralded the repass over a period of some seventeen mission of sins in Christ who was to years altogether-from his twelfth to come; the approach of Christ's prohis twenty-ninth. And Matthew here phesied kingdom-not earthly and skips a space of over twenty-five carnal, as the Jews had thought, but years-fromthe return from Egypt un- spiritual and heavenly; and on this til the public appearance of John the ground, and in keeping with this new Baptist. Luke gives the time from state of things, he charged them to the national data (ch. 3. 1). These alter their views, their hopes, and their events are connected with civil his- conduct. This is to scyelt. The Jews tory. Johnwassix months olderthan held that the Messiah would expect Jesus. For an account of his parent- "a repenting generation." And in age and birth, see Luke, ch. 1. His one of their books they have this sen. parents were Zacharias and Eliza- timent, " If Israel repent but one day, beth. He was called " the Baptist," presently the Messias comieth." There because this was his office, as distinct are two senses of the term, repentfrom Christ's-baptizing and preach- ance. The one is this thorough ing the baptism of repentance tor the ch/a-rze of sind —of the hopes, pur A. 1.. 29.] CHAPTER III. 33 of' by the prophet Esaias, say- ing, The voice of one crying in V Is.40.3. poses, and course of life. The other throne. 1 Kings 2. 4; 8. 25. Jer. 33. is remorse. Judas repented in the last 17. By the kingdom of heaven, is sense. It was "the sorrow of the meant the gospel dispensation as the world that worketh death." No an- kingdom of'Christ upon earth. Itwas guish of feeling is anything, save as now no longer distant, as it had been leading to Christ and to a change of to prophets, but at hand, and very life. And a hearty change implies near. It was to be established in the substantial sorrow for past impeni- death and resurrection of Christ. tence and depravity. Every one John was its immediate forerunner, to should repent because he has a wick- announce its coming; and so it was ed nature-because he has lived wick- to be immediately expected. That edly; and because forgiveness is pro- kingdom is now set up. Since John's claimed to sinners in Christ; while time the kingdom of God is preached, Christ himself, the Saviour and Judge, and every man (of all nations) pressis at hand. And there is no valuable eth into it (Luke 16. 16). " For from sign of true repentance apart from a the days of John the Baptist until thorough reform of character and con- now the kingdom of heaven suffereth duct. Repentance is not the ground violence, and the violent take it by of forgiveness. Yet sinners should force" (Matt. 11. 12). They who urrepent of their sins if they would ob- gently press into it, and earnestly lay tain forgiveness, because this is most hold of its benefits, are true Christians, fit and requisite, that the renuncia- and only they belong to it. "The tion and confession of sin should go word is nigh thee." Rom. 10. 8. The before the assurance of forgiveness, gospel of the kingdom is now preached. even as John the Baptist's work goes This kingdom, though set up, and before Christ's. Though the forgive- proclaimed, and already come in its ness is proclaimed freely, and the plans and offers, has not yet fully come goodnessof God is urged as an incen- in its results. So we are to pray, tive to repentance, yet only they who " Thy kingdom come," "that the renent of sin can enjoy a sense of kingdom of' grace may be advanced, pardon, or know the meaning of for- ourselves and others brought into it, giveness for themselves; and only and that the kingdom of glory may they are actually forgiven. So, wise be hastened."-Shorter Catechism. parents require of their children re- 3. This is he. Esaias (called Isaiah pentance. Yet often the parent's wil- in the Old Testament or Hebrew lingness to forgive freely, is thatwhich tongue, this being the Greek) had provokes the heartiest repentance in spoken of John distinctly, though not the child. There is nothing in a sin- by name. It was more than seven ner's repentance which obligates God hundred years before John's time that to forgive. It does not take away sin. Isaiah prophesied. Here is another Neither is it because he repents, but instance of a prophecy, referrinrg just because Christ has died, that he is for- as truly to an event far subsequent as given. Hence, the message is, "Re- to the one nearer at hand. Though pent ye, for the kingdom o' heaven is the passage in Isaiah (40. 3) referred at hand. John preached the baptism more immediately to the deliverance of repentance, (for) in referednce to the and return of the Jews from the Babyremission of sins by Christ, who was lonish captivity, yet the fuller apat hand. Mark 1. 4. The coming of plication was to this greater event. Christ is so spoken of, because this And the subjects of' the prophecy were was what the prophets had pointed to. kindred in themselves. The chosen (Dan. 7. 13, 14.) David the kingwas people coming ont of that captivity to have a son and successor greater which so represented the bondage of than Solomon, to sit forever on his sin; and the same covenant people 34 MATTHEW. [A. D. 29. the wilderness, Prepare ye the leathern girdle about his loins; way of the Lord, make his paths and his meat was locusts x and straight. wild honey. 4 And the same John had his w 5 Then wvent out to him Jeraiment of camel's hair, and a rusalem, and all Judea, and w 2 Ki.1.8. TMat.11.8. x Le.l1.22. coming out now from that legal dis- classes. As a kind of sackcloth, it pensation "which genderctlh to bond- was the garb of mourning and peni. age." Galatians. H ence both events tence. John comes forward, therecould bear to be couched under the fore, as repentance personified. " In same prophetic language. We learn that which he does, he shows the peonow, from this evangelist, that John ple what they should do."-Hekgstcnwas he whom the prophet announced, berg. As he was "the Elias which though then the prophecy seemed to was to come," reference is also made apply only to the events more im- to the garb of the prophet Elijah, mediately at hand. The Lord, of whose work he represents. See whose coming John gave notice, was 1 Kings 21. 27, where Ahab copies Christ himself. The prophet Isaiah the repentance which the prophet set seemed to hear the voice of' the wil- before him. See also 2 Kings 1. 8, derness preacher.-~ Prepare ye the "He (Elijah) was a hairy man, and way. This is an image drawn from girt with a girdle of leather about his Eastern customs. Monarchs on a loins."-..~ His meat (or food) was march sent a herald before them, to locusts, Levit. 11. 22, which the Jews prepare their way, to have their path were expressly allowed to eat. This levelled and straightened, and to an- was the coarsest fare, and all in keepnounce their coming. John preached ing. It was significant of his work. this preparation of Christ's way, as The prophet Elijah was fed by ravens. he was to "turn the hearts of the The Saviour represents this fare of fathers to the children, and of the John as a continual fasting, Matt. children to the fathers, lest He come 11. 18, " John came neither eatirg nor and smite the earth with a curse" drinking." Locusts wereeaten by the (Mal. 4. 6). He stirred up the peo- poor, mostly without much preparaple to expect Him " suddenly," Mal. tion, roasted and taken with salt. 3. 1, and he called for a removal of See Union Bib. Dictionary.-1f~ Wlild all obstructions out of the way of His honey. This was either taken from coming. He made His paths straight, rocks and stumps of trees, or it was as he notified them of the nature of such as is sometimes found in the His reign, so different from that which East, collecting on the foliage of a they had thought; and he exhorted honey tree, of whichwe are told, I Samn. them to make ready for His direct 14.25,26, and 27, and flows profusely. ministry of grace among them. Locusts might sometimes fail. This 4. Camel's hair. John's clothing is was a food belonging to a wild anrd here described as an expressive sym- waste region. See Isa. 7. 15. bol of his work. To the Jews all this 5. Jerusalem, q4c. A great multimode of living in the wilderness, and tude thronged to receive John's bapwith coarsest clothes, strikingly indi- tism. The inhabitants of' Jerusaleln catect his work of preaching repent- in large numbers, and crowds froml ance. So the prophets wore this different parts of Judea, and all about clothing (2 Kings 1. 8. Zech. 13. 4). the river and valley of Jordan, at. So Christ intimates (Matt. 11. 8), tended upon his preaching, and re.. "They that wear soft clothing are in ceived his ordinance. Many hadl king's houses." This camel's hair such expectations of Christ's coming, was woven into a coarse fabric, and and so remembered what was declared served for clothing to the poorer by their last prophet, of the herald, A. D..29.] CHAPTER III. 35 all the region round about Jor- 6 And were baptized of him in dan, Jordan, confessing y their sins. y Ac.1.5; 2.38; 19.4,5,18. and of his preparatory work, that they sixty miles in length, and from five went out to him at once. Many oth- to ten miles in breadth. ers had been drawn after him by the 6. Were baptized. This ordinance novelty of his dress and of his doe- had formerly been in use among the trine. So Christ intimates in Matt. Jews. It was known as an initiatory 11. 7, when " He inquired of the mul- rite. Proselytes to the Jewish relititudes concerning John, What went gion were received in this way. ye out for to see!" Hence, they understood the ordinance Jerusalem. The capital of the king. as signifying an espousal of a new dom of Judah; called also Salem, religion, and so it was a mode of pub-. Gen. 14. 18 and Ps. 76. 2; and Jebus, lic profession. More or less the outfrom the Jebusites, who held it before ward rite involved the idea of cleansit was possessed by Israel (Josh. 18. ing. The use of water had this sig28). The name means, "habitation nificance. In the Christian church it or inheritance of peace." The city is plainly symbolical of the Spirit's was built on four principal hills: agency, and of this Divine influence Bczetha, on the north; Moriah, on the graciouslyimparted from above. "Exeast; Zion, on the south; Acra, on the cept a man be born again" (margin, west. Across the valley or ravine, from above). " Then will I sprinkle by which Moriah was separated from clean water upon you, and ye shall be Zion, a bridge was built, for easier clean." Ezek. 36. 25. The word bapaccess to the temple, which stood on tize, is the Greek term baptizo, not Mount Moriah. "The mountains translated, but transferred to our lanround about Jerusalem" were highest guage. Therefore it tells nothing of on the east, where lay the Mount of the mode. Observe the terms. Two Olives, commanding the finest view elements are mentioned in the _New of the city, and from which our Lord Testament baptizing, viz., water, and beheld it and wept. The temple was the Holy Ghost. " I indeed baptize on that side; and the valley separa- you with water, but He shall baptize ting Moriah from Olivet was the val- you with the Holy Ghost." From ley of' the Kedron; and there, at the knowing of the mode in the use of foot of Mount Olivet, across the brook one of these elements, we may infer from the city, was the garden of Geth- the mode in the use of the other. The s;emane. The valley of' Jehoshaphat baptizing with the Holy Ghost is elselies along the south-east, and the val- where spoken of, as by the Spirit's beley of Hinnom toward the south- ing poured out —'" Until the Spirit be west, separating the city respectively poured upon us from on high." Isa. fiom the "Hill of Offence" and the 32. 15. " I will pour out my Spirit'"Hill of Evil Counsel." See Plate. upon you." Prov. 1.23. " I will pour The circumference of the ancient out my Spirit upon all flesh." Joel 2. city was nearly three and a half geo- 28. Zech. 12. 10. Or its being sentgraphical miles. The circumference "I will send the Comforter." Or its of the present walls does not ex- descending-as at Christ's baptism, ceed two and a half-though Mount where the sign and thing signified Zion is now unenclosed, and a por- met-" The Holy Ghost descended tion also at the north. The popula- like a dove and rested upon Him." tion is estimated most correctly at fif- Or its being sprinkled upon the person. teen thousand.-~T Jordan. The only Ezek. 36. 25. " So shall He sprinkle river of any note in Palestine, gives many nations." Isa. 52. 15. And rain the name to a broad valley through wa a common emblem of it in the which it flows. This valley is some I Old Testament. Hence, we conclude, 56 AIATTHEWV "A. D.'2. 7 But when he saw many of them, 0 generation z of vipers, the Pharisees and Sadducees who hath warned you toa flee come to his baptism, he said unto from the wrath to come? z s. 59.5. c.12.34-; 23.33. Lu.3,7. a Je.51.6. Ro.l.l18. tha' the baptizing with water is by its ness is sin." I John 5. 17. 1" Sin is a descent, outpouring, sprinkling upon transgression of the law." 1 John 3. 4. the person. The doctrine of the ordi- And where persons of riper years renance requires it to be administered, ceive baptism (and to such, of' course, not by applying the person to the i the ordinance was first offered), they water, but the water to the person. should sincerely acknowledge past This is the svymbolical purport. The sin, with purposes and promrises of a element denotes, not the atoning, but new life. The following verses Shou, the cleansing influence. It is the that this was John's view of it. water, not the blood. And renewing 7.'ire PtIARISEEs were a powerful grace is to be received only at the religious sect, of predominant influa sovereign hand of God. And the nce in the Jewish state. They were children of Goda are described in the the recognized teachers, proud of their Revelation, as having His name in legal knowledge, and boasting a sutheir foreheads. It may here be men- perior sanctity; outwardly practising tioned, that the word baptisterium, austerities, but inwardly indulging from which the term baptistcry is had, the worst passions. They believed signifies, " not a bath sulficiently large in the resurrection, and in angels good to immerse the whole body, but a yes- and bad, as the Saddnlcees did not, sel or labrum containing water for Acts 23. 8. They held also to a dipouring over the head (Plin. Ep. 6). vine government of fate, and they See Smith's Dictionary of Greek and claimned favour of God, on the grounf; Roman Antiquities. John's baptism of descent from Abraham. They olbf was not fully the same as that in the served the strictest letter of the Mo. Christian church; fbr some of John's saic law; and besides held to various disciples were re-baptized, Acts ch. 19. traditions (ch. 15. 2), washed themr And the commission for the Chris- selves religiously before meals, fasted tian church, was to baptize in the twice a week, on Thursdays and Mon, name of the Father, and of' the Son, days (see ch. 9. 14, and ch. 23. 15, 23 \, and of the Holy Ghost." Matt. 28. 19. made much of vestments and of sa. (See notes on verse 1.) —— T Con- cred appendages (ch. 6. 1, ch. 23., fessing their sins. In the baptism of' 24), but were hypocritical (ch. 23. 14, repentance (says Bengel) they con- 27, &c.), narroiw-minded, selfish, bib2fessed their sins. In the baptism of oted, anid vain, fond of pleasures and Christ they confessed Christ. John lax in.nmorals (ch. 5. 20, ch. 15. 4, 8, preached repentance; and they who I ch. 23. 3, 14, 23, 25). And a religicn received his baptism owned their sin- such as theirs, was declared by our fulness, and professed a change of Lord wholly worthless for admittane e mind and conduct. They put off to heaven (Matt. 5. 20). Their nam' former things, and gave an indica- is from the Hebrew word, pharasi', tion, and admitted a sign, of newnefss which means, to separalte; and these, of life. This confession was open and and such as "' these, are they that sepfree, as the term in Greek implies- arate themselves, having not the not private and auricular, and not Spirit." Jude v. 19. Josephus says constrained, but voluntary. Yet all they were akin to the Stoics among this looked toward Christ, "in whom the Greeks (Vita Joseph., 5 2). See we have forgiveness of sins." "Sin Matt. 9. 11, and 23. 5, 15, 29. The is any want of conformity unta. or SADDuCEES were fewer, but more transgression of, the law of Gua." — wealthy, and of hi0gher rank, yet had Shrrter Calechistm. "All unrighteous- no influence with the multitude. A. D. 29.] CHAPTER III. 37 8 Bring forth therefore fruits' you, that God is able of these meet for repentance: stones to raise up children unto 9 And think not to say within Abraham. yourselves, We have Abraham 10 And now also the axe is to our father: for I say unto laid unto the root of the trees: 1 Or, answerable to amendment of life. They were bitter opposers of Christ, boasted in Abraham. They were his and denied the immortality of the soul, descendants according to the flesh, and all the doctrines of another life and he was " the friend of God," and (Acts 23. 8). This being the charac- the covenant was to him and to his ter of these sects, John was surprised seed. So these boasted in their mere at their coming to his baptism. Hence hereditary descent, as a sufficient he calls them by a name descriptive righteousness before God. But " God of their real disposition, " A genera- is able of these stones to raise up chiltion of vipers," Isa. 14. 29, rather than dren unto Abraham." He is not conthe generation of faithful Abraham, fined to nations, or to means, or to a which they claimed to be. A viper law ofsuccession in thechurch. They was a venomous serpent. And so they should not think that He was confined were children of the old serpent (Rev. to Abraham's natural seed. The true 12. 9), who is the devil, "the father succession now, is that of true piety; of lies." Cunning and poisonous with and Abraham's true children are such their doctrines, and ready to dart their as God has raised up and created malicious venom at everything good. anew. (See John 8. 39.) " If ye be -— r Te wraclh to come. He preached Christ's, then are ye Abraham's seed, the wrath of God to come upon the and heirs according to the promise" wicked (2 Thess. 1. 10, 11). He al- (Gal. 3. 29). God can, and will, ludes to Malachi 4. 6, as the wrath gather a chosen people from the Genexpected. Their coming to him, tiles, which the Jews thought to be looked like a disposition to flee from quite as impossible as that He should that wrath, by receiving the baptism make church members out of' stones. of' repentance for the remission of sins. They mistook and perverted the AbraObserve, it was not a mere water bap- hamic covenant, which was to be of tisma that John preached, but one permanent force in the church, and which implied a fleeing from the which now includes, with believing wrath to come upon sin, by taking parents, their infant offspring. But the warning of repentance. And sin- we cannot be saved, if' we continue ners are saved from the wrath to come, in sin, even though our parents be not by any baptism of water, but by pious. fleeing for refuge to lay hold on the 10. Andnow. Thisis thedoctrinehope set before us. that the time had come for getting at 8. Fruits. HIetells them, therefore, the root of things. Men's hearts to bring forth fruits meet for repent- should be laid open, and so they should ance; that is, to begin with their con- be judged, and not according to the duct and principles, in a way appro- mere outward appearance. John nopriate to repentance, and to show in tifies them of this new state of things. their lives the appropriate results of They were to be treated as trees are such a change. And as fruit is the by the woodman.-~1 Unto the root. best evidence of the nature and quali- The axe laid unto the root, denotes ty of a tree, so thev should thus best that every thing is ready now for cutevince their sincerity.-~ Repeat- ting down such as are heartless and ance, is a change of mind which is fruitless. That the trial shall be of best proved by turning away from sin the heart and life. Men cannot hope and Satan to God. any longer to stand upon a mere pro. 9. Abraham to ourfather. The Jews fession, or external relation, or upon 4 38 1AJMATTHEW. [A. I) 29. therefore every tree which bring- that cometh after me is mightier eth not forth good fruit, is b than I, whose shoes I am not hewn down, and cast into the worthy to bear: he shall bapfire. tize you d with the Holy Ghost, 11 I indeed baptize you with and with fire: water c unto repentance: but he 12 Whose fan is in his hanld, b Jno.15.6. c Lu.3.16. Ac.19.4. d Ac.1.5. an outward show of ceremonies and uses looks toward a repentance which pretensions. Now, the rule that is to he cannot impart. Christ shall pour be pressed is this, " By their fruits ye out the t1oly Ghost, who shall renew shall know them." Men must give the heart; and He shall come with fire, substantial and actual evidence of' which shall try and purify the reins. their being Christians, or they willbe Again the reference is to Malachi. cut down. Nor is this a dispensa- " He shall sit as a refiner and purifier lion for mere outward reform-lop- of silver." Mal. 3. 3. " He is like a ping off bad branches-putting aside refiner's fire," &c. (3. 2). Acts 1. 5, offensive habits-as the end to be and 11. 16. And He shall consume reached. But it is a time for judg- the incorrigible and worthless —' shall ing of real character, and for coming burn as an oven." Mal. 4. 1. — to final decisions.- I Every tree. A ~ Shoes. The shoes or sandals then man that lacks piety is here repre- worn were loose slippers, consisting sented by the tree that bears no good of a piece of wood or leather, like the fruit. Corruption and wickedness are sole of a shoe, bound to the bottom of the natural fruits of the human heart the feet by thongs (called the latchet, (Mark 7. 21-23); and he on whom Mark 1. 7), as a boy's skate is fasthe good fruit of true piety is not tened. These were put off on enterfound, will be cut down and cast into ing the house, and to unloose them the fire, as rotten and worthless trees was the most menial work-troubleare used fobrfire-wood. Still the refer- some, and often filthy. John declares ence to Malachi's prophecy is kept that he is not worthy to do even this up (Mal. 4. 1). " The day cometh lowest service to such a one asChrist that shall burn as an oven; and all (John 3. 30). the proud, yea, and all that do wick- This cut is taken from the Union edly, shall be as stubble: and the day Bible Dictionary. that cometh shall burn them up, that it shall leave them neither root nor branch." In Luke's narrative, we find that this sentiment started a general inquiry, " Wl/at shallt we do, the?" He directed them to honesty, benevolence, and mercy.. 11. Cometh after me. "The messenpger of the covenant," of whom John was the forerunner. Mal. 3. 1. — I~ Mighticr. His extra prerogative and power are pointed to. He is the Master whom John only served, andt whose greater work he introduced. The difference between the 12. ThFose fac. This carries oUt two baptisms is, that John's is out- the idea. This is a winnowing in-ward —Christ's inward. John sprin- strument (Jer. 15. 7). A hand-. kbes nothing but water, and cannot scoop by which the grain could be so reach the heant. The ordinance he thrown up and exposed to the wind, A. D.'29.] CHAPTER III. 39 and he will thoroughly purge e 13 Then cometh Jesus from his floor, and gather his wheat Galilee to Jordan, unto John, to into the garner; but he will be baptized g of him. burn up the chaff wf ith un- 14 But John forbad him, sayquenchable fire. ing, I have need to be baptized eMal.3 2,3. f Ps.1.4. Mal.4.1. Mar.9.44. g Mar.1.9. Lu.3.21. as to separate the chaff. Wheat and " The fan doth cause lightchaffto flyaway: chabff were to be most strictly sepa- So shall the ungodly in God's winnowingday." rated. Again the reference is to Malachi. " Then shall e return and dis- The preceding cut is from Kitto's cern between the righteous and the Encyclopedia, showing the mode of vicked," &c. (Mal. 3. 18). "For using thean. behold the day cometh that shall burn 5 15. THE BAPTISM OF JEsus. —Tl,. as an oven (Mal. 4. 1), &c. Thus Jordan. He will thoroughly cleanse His threshing-foor (Isa. 21. 10)-that is, His Matt I ark. I Luke. John.'J/ ('' 3. 13-17. 9-11. church, so as to have it pure; and.. 3. 21-23. the merely nominal and hollow pro- 13. Then cometh Jesus from Galilee. fessors should be sifted out, and blown We learn from John 1. 28, that John away like chaff before the wind. Jer. the Baptist was baptizing at Betha15. 7. Luke 22. 31. -~ tis wheat. bara, beyond Jordan. This was a The sincere and true children of God town in the tribe of Reuben, and near should be gathered like good grain the Dead Sea. Here, it is supposed, into the granary, or place of preser- over against Jericho, the Jordan was vation. God will house His people. crossed by the Israelites, under Joshua. " They shall be kept (or garrisoned, The name means, "a place of pasas the term is) by the power of God sage." From Galilee, in a southerly through faith unto salvation" (1 Pet. direction, Christ came. He had been 1. 5). But the chaff-the wicked that at Nazareth till now. He was enterare mixed with the good in the church ing His thirtieth year (Luke 3. 23). -He shall burn (Isa. 5.'24) with in- And here we have his submission to extinguishable fire (parable of the John's ordinance, to " fulfil all (legal) tares, Matt. 11); which, because it is righteousness." See Exodus 29. 4. qzlquenchable, must be eternal. Matt. It was also a formal inauguration, 25.41, 46. Mark 9. 48. 2 Thess. 1. 8, 9. and public entrance upon His gospel See Job 26. " A fire not blown (not offices, as sanctioned by the law. to be blown out),shallconsume him." John could introduce Christ. His "The ungodly are not so: but are like office was that of a forerunner and the chaff which the wind driveth herald. Our Lord was now at the away." Ps. 1.4. This wasthelastpro- age of the priests at their entrance cess of cleansing grain " thoroughly." into office (Numbers 4. 3). There was an analogy also in the personal types, _..ll 5 J: ~~___ = It was the agte of Joseph at his appearing before Pharaoh (Gen. 41.46), and the age of David when he began to reign (2 Sam. 5. 4). This was now about the feast of Tabernacles, at which time of the year Christ was born. The most exalted piety will earnestly seek the appointed ordinances. Psalm 27. 4..' 14. Ihave need, qc. John evidently looked for Christ, and was led to recognize Him, before the baptim, on 40) MATTHEW. [A. D. 30 of thee, and comest thou to for thus it becometh us to fulfil me? all righteousness. Then he suf15 And Jesus answering, said fered him. unto him, Suffer it to be so now: 16 And Jesus, when he was His application for the ordinance. That is, to comply with all the lega. But there was yet a Divine certificate ceremonial requirements. This was to be given, for his own full assurance, the legal ceremony for induction to the and for the faith of ages. In John 1. priest's office. He would honour the 31, he says, "I knew Him not," which typical ordinance, and submit himrefers to the fact of their having been self to that appointed institution, personally apart-that Christ had a " Jesus Christ was a minister of the long time come, yet had not presented circumcision." Rom. 15. 8. He would himself, and was dwelling so many also consecrate the ordinance, as a peryears in Galilee, unknown to the peo- petual institution in the church, for ple, or even to John, His forerunner, the Christian membership, who are deas the Messiah-not yet manifested, dared to be " a royal priesthood" (1 Pet. but to be manifested. He alludes to 2. 9), and so, He would put himself the fact, that His obscurity at Naza- among the baptized. Let none regard reth had almost obliterated the impres- this as a needless ceremony. — sions of His miraculous birth and its ~ Then he suffered him-or allowed circumstances. John knows Him Him to be baptized. now, and objects to the request, on the 16. Out of the water-literally, asground of Christ's superiority to him, cendedffrom the water. The same words and especially of His superior ofice are used as in Luke 2. 4, " Joseph work. "If one of us is to be baptized went up from Galilee." And Acts 25. of the other, I am the one that needs 1, " He ascended from Cesarea to Jeto be baptized of thee." He knows rusalem." Hence there is no proof him now, but not as he shall know in this of their having gone the farHim soon from heaven. John recog- ther into the water, much less of nized Christ's work as better than his. Christ's having gone under the water. The gospel baptism is better than that We may readily suppose, that in that of the law. The gospel hope is better hot country, they even walked into than that of Sinai. tihe shallow edge of the stream, for 15. Saffer it. Our Lord insisted, the greater convenience of applying and it was not in John's right or pow- the water by sprinkling. So Philip er to refuise. A sense of personal un- and the eunuch went both into the fitness should never keep us from per- water. Acts 8.38.-I~ And, lo. Christ forming any enjoined duty. He who prayed at His baptism (see Luke 3. commands, also warrants and helps. It 21), and possibly it was for some open became them both, for in the great plan and public recognition, such as this of redemption they co-operated. This which He received from heaven, act was now required. It was admit- " while He was praying."-ST Tie ted because of its propriety in the view heavens wuere opened unto him. This of our Lord. He was not obligated was given for His own assurance, to the law, but put himself volunta- and personal recognition, while it rily under it. He was "made of a served also as a testimony to his Diwoman, made under the law" (Gal. vine Sonship, and the acceptance of 4. 4). Yet He was no mere tan, but His official work. Mark 1. 11, prethe God-man. He submitted to the sents it as occurring to Christ, with law's requiremenst in His official this additional, that the language is work.- ~ It becometh vs. It was be- addressed personally to Him, "Tho;e conting as they were related, and as art my beloved Son, in Thee I am they held their respective offices, thus well pleased." John the Baptist also to do.- ~~ Tro.fulil all righteouLsness. saw the descent of the Spirit upon A. D. 30.] CHAPTER IV. 41 baptized, went up straightway CHAPTER IV. out of the water: and, lo, the THEN was Jesus led up of j heavens were opened unto him,' the Spirit into the wilderand he saw the Spirit of God h ness, to be k tempted of the (lescending like a dove, and devil. lighting upon him: 2 And when he had fasted 17 And, lo, a voice from hea- forty days and forty nights, he yen, saying, This is my beloved i was afterward an hungered. Son, inl whom I am well pleas- 3 And when the tempter came ed. to him, he said, If thou be the hls.11.2; 42.1; 61.1. Jno.3.34. iPs.2.7. Lu.9.35. j 1 Ki.18.12. E5.11.1,24. Ac.8.39. k Mar.1.12. Ep.l.6. 2 Pe.1.17. Lu.4.1. Him. John 1. 32. Christ sets us an CHAPTER IV. example of prayer, and the splendid Q 16. TrE TEMPTATION OF CHRIT.answer is our encouragement. Desert of Judea. I~ The Spirit of God. The Holy Ghost, Third Person of the Blessed Trinity. 4 1att. ark. Luke. John. This was His special anointing by 4.1-11. I 1.12,13. the Spirit, for the Messianic offices 1. Jesus, after thus being openly (Isaiah 61. 1). Here the symbol and acknowledged and inducted, both perits signification met. The descent sonally and officially, at His baptism, upon Him was " in a bodily shape like enters at once upon His work, and ena dove" (Luke 3. 22), so that John ters into temptation. He was "led, could be witness to it, and have his up by the Spirit" (i. e., the Holy confidence assured by this most re- Ghost), which shows that this whole markable phenomenon. Note the transaction was founded in the plan personalityof the Holy Ghost. Christ of God. He "was full of the Holy sawV the Spiritdescending. The voice Ghost" (Luke 4. 1), who had minisof God the Father out of heaven tered so prominently at His concep-. was doubtless heard by all, as a tion and baptism, and had just appearpublic testimony (See John 12. 28- ed descending on Him. And as fobr 30). This formula of recognition this purpose the Son of God was manwas repeated when Christ was trans- ifested, that He might destroy the figured. Matt. 17. 5. Luke 9. 35, 36. works of the devil" (1 John 3. 8), 2 Pet. 1. 17. It was an open declara- the conflict opens at once. ~ Led tion of Christ's being the Messiah qep. This term is the same used in predicted, and th/at HeI?,aS accepted in Luke 4. 5, of the tempter's agenhiaven as 3l'ediator. Thus, at the cy. This temptation was an act opening of His public work, a public of Christ's sacrificial -work, " WI/o, exhibition is given of the adorable through the eternal Spirit, offered him Trinity. The Father speaks —the self without spot to God." Heb. 9. 14 Son is baptized-the Holy Ghost -~ff To be teiipted. Not as " a man alights upon Him. The Pather is is tempted when he is drawn away o1 here declared as Ifllv satisfied with his own lust and enticed" (James 1 Christ's official work of mediation for 14), but to be tried, proved, and espesinners. Observe, " In him," not in cially here to be assaulted with m1st es —in the Saviour, not in the sinner malignant efforts to seduce Him tc -God is w7ell plCased. Observe, evil. This was done by thze devilChrist's atoning office, and the Spir- the adversary, accuser, and enemy of it's quickening, renewing work, go mankind. He is a real person, and together. "Jic shall baptize you with not merely an influence. He is called the FHiol Ghost." the Old Serpent (Rev. 12. 9); Satan 4a 5 MATTHEW'. [A. D. 30. Son of God, command that these 4 But he answered and said, stones be made bread. It is written, I Man shall not live I De.8.3. (Job 1. 6-12); Beelzebub (Matt. 12. to forty days had been observed; but 24); The Prince of the power of the the last period, with a special sancair (Ephes. 2. 2). He is the leader tity, in reference to certain events in of the legions of fallen angels, and of Jewish history. Thus Moses fasted the wicked spirits in hell (Rev. 12. 9. on the Mount (Exod. 34. 28, Deut.'9. and 20. 10). He tempts men by sug- 9, 18); and Elijah (1 Kings 19. 8). gesting evil thoughts, or stirring up Yet it was greatly abused in the proevil desires through the senses (as our phet's (lay (Isa. 58. 4), and by the first parents, Gen. 3)-the children of Pharisees in our Saviour's time (Matt. disobedience (Ephes. 2. 2)-and Da- 6. 16). It may be abused by its exvid to number the people (1 Chron. 21. cesses, in weakening the flesh-by 1). Or by instigating towicked acts, making a virtue or merit of the exeras Jutdas (Luke 22. 3)-Am7anias (Acts cise-and by mistaking the outward 5. 3). Or by deceiving (Rev. 12. 9). humiliation for the inward mortificaSee 1 Pet. 5. 8. Our depraved nature tion before God. Our Lord seems to aids him in his temptation. We fall have abstained utterly from food, as in, naturally, with his schemes, and Luke declares expressly, that " He did yield to the motives he urges. He cat nothinz (Luke 4. 2). This was gets an advantage of us if' we are not part of Christ's humiliation-Being constantly on the watch against his Ibund in fashion as a man, He humdevices (2 Cor. 2 11). Hence, in the bled himself even beneath the comScripture, we are charged to " watch mon lot of men. It was also part of and pray, that we enter not into temp- His induction to office —" A prophet tation," and to " resist the devil" (1 Pet. like unto Moses." And He submit5. 9), with the promise, that so doing, ted to our personal woes as part of " he shall flee from us" (James 4. 7). His mediatorial work-" Himself Christ was tempted, so as " to be able took our infirmities and bare our siclto succour them that are tempted" nesses." Matt. 8.17. The first Adam (Heb. 2. 18). As the first Adam had fell by eating-Christ begins by fastbeen tempted, and had fallen, the sec- in2e. ond Adam enters (by the Divine plan) 3. Satan is here called the tempter, into temptation, to show His stead- as his business was temptation; and fastness and superiority to the first by this work he is known among men. Adam. "He was tempted in all So he assaulted the first Adam (Gen. points, like as we are, yet without 3). Hence we may know that sosin." See Heb. 2. 18 and 4. 15. licitations to evil are always of the 2. Fasted. Abstained from food. devil. Observe, he suits himself to There was a fast required by the Mo- our circumstances, and we need alsaic law, on the great day of annual ways to be on our guard. W~e should atonement (Levit. 23. 27, 29). This specially fear his suggestions when exercise of fasting seems always to he pretends friendship, and offers his have retained some prominence (Acts plans for our help. We should pray 27. 9). Therewere also private fasts, not to be led into temptation, because though the law did not require them. we are not yet delivered fraom evil. As After the exile, fasts became very fre- to the temptation of Christ, we are to quent, as a regular part of the current remember that i' was by the Divine religious worship. Fasts wereregard- plan for His official -worl, and that ed as a useful exercise, to prepare the He was "led Ih the Spirit into the mind for special religious impres- wilderness" with this i cviewte. —-- If sions (Dan. 10. 2, sq. Matt. 27. 21. thou be the Son? of God. He had juest Acts 13. 3; 14. 23). From one day been proclaimed the Son of God by a A. D. 30.] CHAPTER IV. 43 by bread alone, but by every teth him on a pinnacle of the word that proceedeth out of the temple, mouth of God. 6 And saith unto him, If thou 5 Then the devil taketh him be the Son of God, cast thyself up into the holy city, m and set- down: for it is written, "n Ie m Ne.11.1. c.27.53. nPs.91.11,12. voice from heaven. It was a funda- agency of the devil; and Christ, mental point, involving a recognition though led to the holy city, was not of His person and work, and the ac- led into sin. Christ submitted to this ceptance of His offices in heaven. as He submitted to death. The city Wherefore Satan joins issue upon of Jerusalem was called the holy city, this. Observe, this point of Christ's as it was the seat of the Jewish relitrue and proper Divinity involves gion; and "holy" in the ceremonial the whole Christian religion. Satan sense of being set apart for a sacred and all Christ's enemies will princi- use. The inscription on their coins pally contest this. They who deny was, " Jcerusalemn the holy.-~ Pinthat Christ is God, must repudiate all nacle (or wing) of the temple. The Iis claims, as did the Jews.- I ~Cont- temple was that immense building on mand. The devil acknowledges that the top of Mount Moriah, which had He who is the Son of God must be been rebuilt and adorned till it rivalled omnipotent-Godhimself. If thoube- that of Solomon on the same site. command. This was a temptation to This wing was probably the projectChrist, only as an assault from the ing tower, called the king's portico, devil-not as an attraction in itself. which, says Josephus (lib. xv., ch. 2, It challenged Him to distrust the plan ( 5), " was one of the most remarkaand promise of the Father. The act ble works ever seen under the sun. would have been wrong, as it was pro- For, whereas, the valley (of Jehoshaposed and understood, viz., to break phat or Cedron) was so deep and prethrough the Divine plan. cipitous that one could not bear to look 4. BuLt he answered. This isquoted down it, on the very edge of this fiom Deut. 8.3. These are the words precipice Herod raised the immense of Moses, spoken of the manna, which height of this tower, so that if anv was furnished Israel when a hun- one from the peak of this roof should gered in the wilderness, and which look down through both these depths was so extraordinarily supplied. This at once, he would be seized with dizwas sent to show, that beyond all ziness," &c. This was some seven common resources, God has bound- hundred feet in height. (See Union less means of providence, and that Bib. Dictionary, and Plate of Ancient Ile is to be lived upon, in His word of Jerusalem.) promise and in His work of power and 6. From this height Christ was grace. "I am that bread." John 6. Give challenged by Satan to cast himself us day by day the bread which every down; and now the challenge was day requires. Only they know how based upon Scripture. It is found in to live, who live upon God's covenant. Psalm 91. 11, 12. It was an attack He gives himself to us for a portion, upon Christ on the Scripthral ground "I am the Lord thy God." Tempta- where He had just resisted the tempt. tion often assaults us through the ap- er. It was a challenge to presulmlp,ctites, and appeals to us on the ground tion, as before it had been to distrust. of neccssity. But alwavs is ittobere- This passage is a promise to the sisted by the express word of Scripture. righteous, of God's providential care 5. Taketh EHim s p. Not against extending to all their steps (Ps. 91. 1). EIis will, for the word has no such Satan now dares the Saviour to test meaning. There was a personal the truth of that promise, and as lHe 44 MATTHEW. [A. D. 30. shall give his angels charge con- kingdoms of the worlG, and thi cerning thee: and in their hands glory of them; they shall bear thee up, lest at 9 And saith unto him, All any time thou dash thy foot these things will I give thee, if against a stone. thou wilt fall down and wor7 Jesus said unto him, It is ship me. written again, Thou o shalt not 10 Then saith Jesus unto him, tempt the Lord thy God. Get thee hence, Satan; for it is 8 Again, the devil taketh him written, Thou P shalt worship up into an exceeding high moun- the Lord thy God, and him tain, and sheweth him all the only shalt thou serve. o De.6.16. p De.6.13. 1 Sa.7.3. had just expressed His implicit confi- instantaneously. The temptation lay dence in God's word to this effect, to in the foul suggestion, which Christ so give a signal proof of it now. And instantly repelled. The glamy of the again observe, he dares Him to prove kingdoms (their wealth, and pride, His dirinity. But God's promises are and power) was shown Him. It was not to the presumptuous; nor will they most likely, when He was on some encourage presumption. As Christ such commanding summit, with vast here encounters temptation for His worldly greatness lying in the view, people, so He sets a pattern of resist- that this suggestion of the adversary ance, and draws for them the lessons was made. It implied no sin in Christ, which are to serve them in all their and it led to none. Christ had not life. The angels have doubtless many where to lay His head. services of protection and deliverance 9. Will I give thee. Satan claimed to perform for the righteous. They all earthly glory as his (Luke 4. 6), to are the pure, unfallen spirits in hea- keep or to give away, and as given to ven. See the case of Daniel (3. 28); him. Though Satan is " the prince of Peter (Acts 5. 19). of this world," as having a temporary 7. It is writtcn ayain. Christ re- dominion here, and having many subplies by another quotation of Scrip- jects, yet the kingdoms belong to ture (Deut. 6. 16). To tempt means Christ (Ps. 22. 28), " and he is the to try-to dare. Thou shalt not PRO- Governor among the nations." "All VOKE God by a vain foolhardiness, power is given unto Him in heaven and by putting His promises to a rash and on earth." Satan's promises are and daring test. This is vastly dif- impious delusions. "He is a liar, ferent from an humble trust. and the father of it" (John 8. 44). 8. AnT exceedings high nrountain. 10. Christ again resists, with the This is Christ's next position in the Scripture. He shows from the law assault of Satan. There were lofty (Deut. 6. 13; 10. 20), that as a man peaks, as Nebo (Deut. 34. 1-3), which He could not warrantably worship commanded a most extensive view. any but God himself, because there And here the suggestion was made to was no other proper object of religious Him' of universal, temporal power. worship, and no man can serve two "A ll the kingdoms of the world" masters (Matt. 6. 24). The first comcould not have been seen with the mandment involves the whole law. natural eye-even the kingdoms of Even devil-worship is here proposed Palestine-" in a moment of' time" (as to Christ by offers of the world! Luke has it), even if a point of obser- Even the best on earth may be assailed vation could have been found. Nor by the most horrible temptations. could even the widest view from any And worldly offers often involve such'cnown peak have been surveyed so horrid things. Yet Satan succeeds A D. 30.] CHAPTER I V. 45 11 Then the devil leaveth him, 12 Now when Jesus had heard and behold, angels q came and that John was' cast into prison, ministered unto him. he departed into Galilee: q He.1.6,14. 1 Or, delivered up. with men in these. But " whosoever serve the condescension of Christ to will be a friend of the world is the be tempted for us. The holiest on enemy of God." We should repel earth may fall into temptation. vs. 1. them at once, on the authority of the Resistance has a promise of success, Most High, and with " the sword of now, by virtue of Christ's triumph. the Spirit, which is the Word of God" Heb. 2. 17, 18; 4. 15, 16. We may (Ephes. 6. 17). expect repeated assaults and buffetI 1. Leaveth Hfim. Luke adds, "for ings. They were thrice repeated here, a season" (ch. 4. 13). There was a and then, the devil departed only for victory. But it did not annihilate a season. Those especially who have Satan, or chain him down as yet. had tokens of acceptance from above, Only God's covenant preserves the may expect the adversary. vs. 1-2. Christian from the worst effects of Sa- There is, in the Scripture, a direction tan's rage and malice, and He will and reply for every form of Satan's nDot suffer them to be tempted above attack (vs. 4, 7, and 10), and the Word what they are able to bear. 1 Cor. 10. of God is the sword of the Spirit 13. 2 Pet. 2. 9. John 10. 28, 29. Ob- vs. 11. Matt. Mark. Luke. John ~ 17. Preface to John's Gospel................ 1. 1-18 ~ 18. Testimony of John the Baptist to Jesus.-Bethabara, or Bethany, beyond Jordan....19-34 ~ 19. Jesus gains Disciples. —The JordanGalilee..................... 1.35-52 ~ 20. The Marriage at Cana of Galilee....... 2......2.1-12 PART III. Ouwr Lord's first Passover, and the subsequent transactions until the second. Time. One year. ~ 21. At the Passover Jesus drives the traders out of the temple.-Jecrusalem............ 2. 13-25 ~ 22. Our Lord's Discourse with Nicodemus.-Jerusalem...................... 3.1-21 ~ 23. Jesus remains in Judea and baptizes. Further testimony of John the Baptist. 3. 22-36 ~ 24. JOHN'S IMPRISONMENT AND )...... 6.17-20 3.19-204. 1-3 CHRIST'S DEPARTURE INTO....... 4. 12 GALILEE..............14 4.14 12. John's imprisonment is a leading This verse connects these two minis. event in this part of the history. It tries, and shows their relation. It gives, now, the avowed occasion for marks a period in the history. At Christ's commencing his public work. this important juncture, and in order 46.ATTHEW. LA. D. 31. 13 And leaving Nazareth, lie the borders of Zabulon and came and dwelt in Capernaum, Nephthalim: which is upon the sea-coast, in 14 That it might be fulfilled to keep the harmony of the subsequent The important point of order here to events more clearly in view, we refer be noted is, that Christ's preaching aphere to Parts III. and IV. of the: Sy- pears as depending on the cessation nopsis." The particulars of the Har- of that of John. This was John the mony, as they occur in the Notes, Baptist, as distinguished from John should be compared with this table. the Evang7elist. For an account of These memoirs of our Lord are given his imprisonment, see ch. 14. 3-5. by Matthew with little regard to their Mark 6. 17-19. John had reproved order in the narrative. Hence these Herod for marrying his brother PhilParts (III. and IV.) will need the ip's wife; to do which, he had put closer attention. away his own wife, and Herodias NOTE. — WTen a passage is to be had put away her own husband. See cantmcnted on that has already been Mark 10. 12. As John decreasedChrist passed in the Harmony, the caption will increased. The kingdom of this Herbe put IN BRACKETS.-See 0 26, p. 47. od (Antipas) was Galilee and Perea. ~ 25. Our Lord's Discourse with the Sa-Matt. maritan woman. Many of the Samaritans believe on Him.-Shechem or Neapolis..... 4. 4-42 ~ 26. Jesus teaches publicly in Galilee... 4. 17 1.14, 15 4.14, 15 4.43-45 ~ 27. Jesus again at Cana, where he heals the son of a nobleman lying ill at Capernaum.- Cana of Galilee....... 4.46-54 i 28. JESUS AT NAZARETH. HE IS REJECTED, AND DWELLS AT CAPERNAU M...... 4.13-16... 4.16-31 13. The intermediate passages show Christ and His doctrines of grace, Christ's work of teaching and bapti- than it is to love our own flesh and zing in Judea. Hearing of John's blood —" for neither did His brethren imprisonment, He departed thence believe in Him." John 7. 5.- T Cainto Galilee, where He had formerly pernaum, i. e., "the town of consolaresided, and whence He had come to tion," was situated near the N. W. be baptized by John (ch. 3. 13). In corner of the Sea of Gennesareth, or John 4. 1-3 a further reason for this Galilee (John 6. 17), in the confines movement is given, connected with of the tribes of Zabulon and NephJohn's work. It was the rumor thalim, in the neighbourhood of Bethamong the Pharisees of His works, that saida, not far from the junction of the led Him to retire. He had done suf- river Jordan with the sea. It lay ficiently for the time, and He would N. E. from Nazareth. Zabulon and not prematurely excite their fears and Nephthalim were adjacent tribes, malice.- I Nazareth. Hither He composing a part of Galilee. (See first came, and here He preached. Gen. 49. 13. Joshua 19. 20, 32. And This was the place "where He had see Map.) Capernaum was in the been brought up." His country- borders or near the boundary of these men disliked his doctrine of distin- lands. Here he dwelt, passing here guishing grace, and would not receive most of the three years and over of His message, but cast Him out (Luke His public ministry. 4. 14-30). It is more natural to reject 14-16. This prophecy, which was A. D. 31.] CHAPTER IV. 47 which was spoken by Esaias the 1 16 The people which sat in prophet, r saying, darkness' saw great light: and 15 The land of Zabulon, and to them which sat in the region the land of Nephthalim, by the and shadow of death, light is way of the sea, beyond Jordan, sprung up. Galilee of the Gentiles; 17 From that time Jesus began r Is.9.1,2. 8 Is.42.6,7. Lu.2.32. thus fulfilled, is found in Isaiah 9. 1, 2. tion. John 3. 19. Christ himself is The sense of the passage is, that the the great source of all the light that land which in the former time He de- men need. John 8. 12.'" The light of based-the land of Zabulon and the the world." John 1. 8. Isa. 42. 6; 49. 6, land of Nephthalim-the maritime Mal. 4. 2. Christians are describer district-the country adjacent to the accordingly, as "in the midst of a sea, and beyond the Jordan (or around crooked and perverse generation, its head), called " Galilee of the Gen- among whom they shine (or, SHINS tiles"-this land he shall make, or YE) as lights (or light bearers) in the hath made glorious. This was the world, holding forth the word of life." district which first suffered in the As- Phil. 2. 15. Observe, that sin and syrian invasion. This district, or misery go together, and Christ is the Upper Galilee, was bounded N. by only salvation. What a privilege is Mount Lebanon and the countries of the light of the Gospel. See Isa. 60. 2. Tyre and Sidon, W. by the Mediter- The most enlightened are in darkness ranean Sea, E. by Abilene, Ithurea, until Christ arise upon their souls. and Decapolis, and S. by Lower Gal- Only He who commanded the light ilee. It was called Galilee of the Gen- to shine out of darkness can shine in tiles (or the nations), from its having our hearts. 2 Cor. 4. 6. a more mixed population-less purely Jewish than the others. Caesarea [C 26. JEsus TEACHES PUBLICLY IN Philippi was its principal city. See GALILEE.] 1 Kings 9. 1 1. —- ~ Sat in darkness. Matt Mark. Luke. John. This expresses spiritual blindness and 17 1 1. 14-15 1 4. 14-15 4. 43-45 extreme distress. They were involved in ignorance of true religion, most 17. From that time. This calls distressing and destructive, in which, more direct attention to the comif they continued, they must perish. mencement of Christ's preaching. It Hence it was fitly called, the region was important, as connected with and shadow of death-like the grave, John's ceasing. But here it is, as yet, a region where moral death dwelt and stated only in general terms. Hence cast his dreadful shadow. The coun- this announcement may be regarded try of Galilee was noted for a turbu- as coming in order, properly, before lent, coarse, rebellious, and benighted the account at Nazareth (vs. 13-16). people. See Luke 13. 1 and 23. 6. Peter, at Cmsarea, after the resurrecThe Gospel of Christ was the great tion, preaches the Gospel as "that light which had sprung up. Christ word which was published throughis " the true light." John 1.9 and 3. 19. out all Judea, and began from Galilee 1 Pet. 2. 9. 1 John 1. 5 and 2. 8. Hea- after the baptism wahich John preached." then lands-Pagan and Mohamme- Acts 11. 37.- ~ To preach, is to prodan-may now be said to be in this claim a message on a religious subcondition. Nothing but the Gospel ject (as, "preaching the Gospel," can enlighten them. Many of these Luke9.6). Christ usuallywent about countries are now open to receive it. from place to place, preaching in their Yet multitudes in Christian lands, houses of worship. Luke 4. 15. Mark who have the Gospel, are sitting in 4. 15. " And He taught in their syna..larkness. And this is the condemna- gogues." " He went about teaching 48 MATTHEW. [A. D. 31 to preach, and to say, Repent: t 19 And he saith unto them, for the kingdom of heaven is at Follow me, and I will make hand. youv fishers of men. 18 And Jesus walking by the 20 And they straightway left"' sea of Galilee, saw two breth- their nets, and followed him. ren, Simon u called Peter, and 21 And going on from thence, Andrew his brother, casting a he saw other two brethren, x net into the sea: for they were James the son of Zebedee, and fishers. John his brother, in a ship with t c.3.2; 10.7. u Jno.1.42. Lu.5.10. 1Co.9.20-22. 2 Co.12.16. wo Mar 10v.28-31. x XMar.1.19,20. in their synagogues. and preaching for refuge to lay hold on the hope set bethe gospel of the kingdom." Matt. fore us." This secures a new life. 4. 23. Mark 1. 14.-~ Repent. He commanded them to repent. This is ~ 29. THE CALL OF SIMON PETER AND to turn from former views, and trusts, ANDREW, AND OF JAMES AND JOHN, and ways of wickedness, and embrace WITH THE MIRACULOUS DRAUGIIT OF His doctrines and practice. Mark FISHES.-Near Capernaum. has it, " The time is fulfilled, and the Matt. I Mark Luke. John. kingdom of God is at hand: repent 4 18-22 16-20 5. 1-11 ye, and believe the gospel." Ch. 1. 15. Sinners should repent because God 18. The Sea of Galilee. This sheet commands it, and because all sin is of water lies near the sources of the heinous and ruinous, and because re- Jordan, bordering on Galilee. It is pentance toward God is their highest also called the Sea of Chinnereth interest and duty. Christ used a Gos- (Numbers 34. 11), and in the New pel motive. Repent, because the Gos- Testament, the Sea of Galilee (Matt. pel of the kingdom is preached, and 4. 18), the Sea of Tiberias (John 21 free forgiveness is proclaimed. Be- 1), and the Sea or Lake of Gennesacause this method of grace, with its ret or Gennesareth (Luke 5. 1), dispensation of the Spirit, is here at which last is but a variation of the hand, they should turn to it from their Hebrew name. Its length is about sins and errors. It was at hand, as eleven or twelve miles, and its breadth He was then announcing it and set- from five to six. For the calling of ting it up. This command must still the four apostles, Simon and Andrew be preached to all, for God "now (brothers), and James and John (brothcommandeth all men every where to ers), see Luke ch. 5.- T Simon repent. Acts 17. 30. Men are to be- called Peter (or Cephas)-Peter being lieve the gospel; that is, they are to re- the Greek word for a stone, and Ceceive with thankfulness and confi- phas being the Syriac for the same. dence the glad tidings of atonement John 1. 42. Here the four are spoken and pardon by Christ. Faith is re- of as called in the same cormexion. quired of men, not as a mitigated Luke has mentioned only the two, task-work-not at all as a perform- without denying of the other two. A ance-but as the only means of receiv- comparison of the narratives sho~vs a ing the great salvation, which has striking harmony, which argues for been freely and fully provided in their respective veracity. By MatChrist. Repentance is demanded, not thew they are spoken of as casting a as a meritorious service, but as a net into the sea. Luke tells how they hearty response to this gospel news; cast the net at Christ's bidding. Matnot as a price wherewith t() obtain the thew speaks of James and John mend. hope, but as the necessary "ir.in g ing their nets. Luke tells how they A. D. 31.) CHAPTER IV. 49 Zebedee their father, mending Galilee, teaching Y in their synatheir nets; and he called them. gogues, and preaching the gos22 And they immediately left pel z of the kingdom, and healing the ship and their father, and all manner of sickness, and all followed him. manner of disease- among the 23 And Jesus went about all people. yc.9.3j. Lu.4.15,44. z c.24.14. Mar.1.14. aPs.103.3. c.8.16,17. were broken by the exceeding draught. with ch. 8.'21, ch. 20. 20, and ch. 26. 55, And Luke tells us that Christ saw it is inferred that there is an undesigned two ships, ch. 5. 2, and that these pairs coincidence, which attests the veracity of brothers were partners (ch. 5. 7). of the evangelist. Note Zebedee is It was not of chance that Christ met alive; but the next passage quoted these, who should be his apostles. shows that one of the disciples (few as Who can doubt that the Shepherd yet) had lost his father, and wished was out seeking His sheep! to bury him; and the next passages 19. Follow me. This was the brief cited speak of " the mother of Zebedee's but significant command which Christ children," showing incidentally that commonly gave to those whom He the father had died.-See Blunt's Vecalled as disciples. As they were en- racity. gaged in their ordinary business, this 22. Left the ship and their father. called them to accompany Christ at Luke has it, "When they had brought whatever sacrifice, and to become their ships to land" (ch. 5. 11). His steadfast followers. They were Christ's call is superior to that of first effectually called as disciples, business, and His authority is higher and then made apostles (Mark 3. even than that of a parent. We must 13-19). See t 40, p.52. They became, obey God rather than men. We are by His appointment, fishers of men, even promised rewards, here and as it was their business to preach the hereafter, for such a forsaking of gospel, and to win souls to Christ. friends and possessions, where this is (See Jer. 16. 16.) " Thou shalt catch the only choice. Matt. 19. 29. This men;" Luke 5. 10; that is, " draw is not to induce disobedience in chilmen over to the gospel." Christ's dren, or to encourage disrespect to paministers must first be Christians. rents. A needless and headstrong The office has no such virtue as can resistance of parental authority, even dispense with piety. in religious things, is to be condemned. 20. They complied straightway- Yet it will sometimes be the effect of immediately. See Ps. 119.60. Their true religion in a family to separate nets were their means of livelihood. the membership. In Matt. 10. 35, it is This was an effectual calling. And we declared by Christ, as a foreseen reare to learn from their promptitude, to sult of' His work, that He has come follow instantly at Christ's call,whether "to set a man at variance against it be to the great duty of repentance, his father," &c. Where there is no or to any particular work. We are way left, but either to forsake parequired to leave all and follow Christ. rents or to forsake Christ, we are to That is, to let nothing keep us back part with father and mother rather from Christ, or divert our interest than with the Saviour. It is not from Him. And we are to follow often, in a Christian land, that chilHis direction in all duty, and His dren, who act kindly and discreetly in plan of salvation by grace alone, and following Christ, are driven to forHIis holy example in all things. sake their parents for Him. They 21. John his brother. This was " the should seek to show the excellence ot beloved disciple."-~ With Zebedee their religion, and win their parents their father. On comparing this verse to the Saviour. 5 60 MATTHEW. [A. D. 31. 24 And his fame went through- unto him all sick people that out all Syria: and they brought were taken with divers diseases Matt. Mark. Luke. John. ~ 30. The healing of a demoniac in the Synagogue.-Capernaum. 1.21-28 4.31-37 ~ 31. The healing of Peter's wife's mothtr, and many others.-Capernaum.. 3.14-17 1.29-34 4.38-41 ~ 32. JESUS, WITH HIS DISCIPLES, GOES FROMr CAPERNAUM THROUGHOUT GALILEE.. 4.23-25 1.35-3914.42-44 23. This was a second circuit in after that of the temple. He attended Galilee. The third is recorded, Matt. with the apostles at these churches, 9. 35. The day after healing Peter's and there they addressed the people wife's mother (( 31), He went out to a from the Scriptures read. Luke 4. retired place for prayer. Mark 1. 35. 15-22. Acts 13. 14, 15. The great ad-~ Synagogue, is so called from a vantage derived from the synagogues Greek word, sunagoge, meaning an was the preservation of the true rdigion assembly. Our word " church" has, in among the people. The law was thus the Greek, a similar derivation from preserved, and the Sabbath, and all a word meaning to call out from, and the institutions of their religion. The so to gather into a body, a separate truths of Scripture were circulated community. This place of worship, among the people by this means, in our Saviour's time, was not of any where otherwise they must have been recent establishment among the Jews. kept back. Hence we find that in Little is said about synagogues in the Ezra's time a reformation in this Old Testament. There were " high respect was needed, because the peoplaces," spoken of commendably, as ple had been without their houses of 1 Sam. 9.19, and 10. 5, 13, 1 Kings 3.4, worship and habits of worship during &c., which may have been the syvna- the captivity. Nehem. ch. 8.gogues. The temple was the exclu- ~f Gospel of the kingdom. By this is sive place for sacrificing. But for meant, that gospel which proclaims keeping the Sabbath as a day of holy the reign of Christ, and by the preachconvocation (Psalm 26. 12 and 68. 26), ing of which the kingdom of Christ in different communities, and for cele- is set up and established among men. brating those solemnities obligatory, The gospel belongs to this kingdom, besides the three festivals at Jerusa- as the grand feature of this new disiem, must there not have been syna- pensation. The coming of this kinggogues-places of worship-else must dom was mainly in the preaching and they not have lost the law, the Sab- power of the gospel among men.bath, and their religion? In the syna- ~ Teaching. Instructing —expoundgogue service, the Old Testament was ing the Scripture; which was done read and expounded, and prayer was in a sitting posture, after it had been offered. The books of Moses, and read standing. He taught them the part of the prophetic books, were sys- law, and preached to them the gospel. tematically read through each year. He healed the sick by the word of These were the parish churches in His power, to give proof of the graour Saviour's time. Christ found cious nature and Divine authority of them in universal use. Nearly five His work. hundred of them were in the single 24. Syria. In the New Testament city of Jerusalem before it was destroy- it is the name of the Roman province ed by the Romans. It is not wonder- (Matt. 4. 24. Luke 2. 2. Acts 15. 23, ful that the Christian church, which 41, and 18. 18, and 20. 3, and 21. 3. our Lord instituted, should have been Gal. 1. 21), which was governed by constructed after this model, and not Presidents, and to which Phenicia A. D. 31.] CHAPTER IV. -t and torments, and those which those that had the palsy; and were possessed with devils, and he healed them. those which were lunatic, and 25 And there followed him and, with slight interruption, Judea moniacs confess that they were posalso were attached. It included the sessed with demons. Mark 5. 9. So country between the Euphrates and do their relatives. Matt. 15. 22. The the Mediterranean, from the moun- sacred writers assert that such were tains of' Taurus and Amanus in the brought unto Jesus, Matt. 4. 24. Mark N., to the desert of Suez and the bor- 1. 3'2-or met Him. Luke 8. 27. Jeders of' Egypt on the S. Mark (1. 28) sus commands them not to make Him reads, " into the country surrounding known asMessiah. Mark 1. 24. He reGalilee." ~ Lunatic. Those afflict- buked them. Matt. 17.18. The evaned with epilepsy or a mental derange- gelists declare that the demons department, which was supposed to increase ed from the victims at His command. with the increase of the moon-moon- Matt. 17. 18. Mark 9. 25, 26. Luke 4. struck. Hence our word has a Latin 35; 11. 14. And Christ himself so derivation from luna, which signifies asserts. Luke 13. 32. To the demons the mnoon, and the Greek term here is themselves were ascribed personal similarly derived.- ff The palsy. A acts. They spake, conversed, asked paralysis, either of the whole system questions, gave answers, asserted their or of one side, or of the trunk and personal knowledge of' Christ, and limbs, or a cramp or contraction and their dread of' Him. Matt. 8.29. Luke stiffening of the parts. Various dis- 8. 28. They are spoken of as having eases of this nature are included under locomotion; changing their locality; this term in the New Testament. It going out of one person possessed; and is known at the East as a very fear- entering into other bodies. Matt. 8. ful and fatal disease, which termi- 32. This only shows us what influnates suddenly after the most rack- ence over men is held by the prince ing pains.- 11 Possessed with devils. of the power of' the air; and Christ, Some are fond of making this a mere by this means, exhibited His suprepopular theory, and one which our imacy over the legions of darkness. Saviour and his apostles only chose Christ healed the people by miraculous not to contradict-speaking of dis- power, and this power He exerted to eases as though they were from a pos- attest His divinity, and to prove session of evil spirits. But Jesus ad- His claims and work. " Believe me dresses the demons as such (Matt. 8. for the very works' sake" (John 14. 32. Mark 5. 19. Luke 4. 35). So 11).- A miracle, is a supernatural does Paul. Acts 16. 18. Jesus bids work-an effect produced above, or them be silent, Mark 1. 25-to depart against the laws of nature-requiring and enter no more into the person. the same Divine power as instituted Mark 9. 25. See Luke 10. 18, and the those laws, to suspend or contravene context; and Matt. 12. 25-context; them. Christ wrought miracles by and Matt. 12. 43, 44-context; in all His owvn power, and this proved Him which places the demons are spoken to be God. The apostles wrought of, in connexion with Satan, as sa- miracles in Hisn ame, Acts 3. 6, which tanic beings, and their nature is ex- also attested His divinity as the plained. The New Testament wri- source of their work. The argument ters distinguished between the dis- is, that a miracle is of God, and eased and the demoniacs. Mark 1. 32. that this stamp of Divine prerogLuke 6. 17, 18. And Jesus himself ative would not be set upon any docdoes so. Matt. 10. 8. The demons trines or claims that were false. knew Christ to be the Son of God. Hence, a miracle wrought, as the Matt. 8. 29. Mark 1. 24; 5. 7. And raising of Lazarus from the grave by a " the Christ." Luke 4. 41. The de- waord, after several days' burial —or of 52 MATTHEW. [A. D. 31. great m ultitudes b of people from CHAPTER V. Galilee, and from Decapolis, AND seeing the multitudes, andlfromn Jerusalem, and from he went up into a mounJudea, and froln beyond Jor- tain: and when he was set, his dan. disciples caine unto him. b Iu.6.17,19. the widow's son from the bier-or the dara, Gerasa, Hippos, Dion, Pella, feeding of' thousands fiono a few Canatha. But authors are not agreed loaves —was sufficient proof of as to all these. In the time of our Christ's word and.work, and this has Lord, the Decapolitan towns were not always been a leading external evi- far from the Sea of Galilee (Mark 5. (lence of Christianity. How gracious 20; 7. 31). They were mostly, if not is the work of our Lord. He would altogether, east of Jordan. heal diseases, to show how He came Of these "great multitudes," few, to take away the curse. probably, were true disciples. Most 25. Decapolis. From deka-ten, and followed Him for curiosity, from the poles-city; designating, not the coun- novelty of His teachings and doings. try, but certain ten cities, which re- After this we find our Lord at Capersembled each other in being inhabited naum and elsewhere, healing and mostly by Gentiles, and in having pe- working miracles, calling Matthew, culiar institutions and privileges. and afterward choosing the twelve, and Pliny gives the list-Damascus, Phil- on that occasion delivering His Sermon adelphia, Raphana, Scythopolis, Ga- on the Mount. Note the Harmony. Matt. ark. Luke. John. ~ 33. The healing of a leper.-Galilee... 8.2-4 1.40-45 5.12-16 ~ 34. The healing of a paralytic.-Capernaum. 9.2-8 2.1-12 5.17-26 ~ 35. The call of Matthew.- Capernaum. 9.9 2.13-14 5.27-28 PART IV. Our Lord's second Passover, and the subsequent transactions until the third. Time. One year. ~ 36. The pool of Bethesda; the healing of the infirm man; and our Lord's subsequent discourse.-Jerusalem. 5.1-47 ~ 37. The Disciples pluck the ears of grain on the Sabbath-on the way to Galilee. 12.1-8 2.23-28 6.1-5 ~ 38. The healing of the withered hand on the Sabbath.-Galilee.... 12.9-14 3.1-6 6.6-11 ~ 39. Jesus arrives at the Sea of Tiberias, and is followed by. multitudes.Lake of Galilee. 12.15-21 3.7-12 ~ 40. Jesus withdraws to the Mountain and chooses the Twelve -the multitudes follow him.-Near Capernaum...... 3.13-19 6.12-19 ~ 41. THE SERMON ON THE MOUNT.-Near Capernaum............... 5.1 to 8.1| 16.20-49 CHAPTER V. these chapters. Christ, meanwhile, 1. It must be observed that some has wrought miracles, recorded by the space ofhistory has intervened between other evangelists, as seen in the liar. A. D. 31.] CHAPTER V. 53 2 And he opened his mouth, spirit: e for theirs is the kingand taught them, saying,c dom of heaven. 3 Blessed are the poor d in 4 Blessed are they that mourn: c Lu.6.20,&c. d Is.57.15; 66.2. e Ja.2.5. mony, viz., at Jerusalem, Caperna- such have fobr salvation (Matt. 19. 23. um, and elsewhere in Galilee (4 33 to Zeph. 3. 12. Luke 18. 24. Ps. 10. 14), (40). He has called Matthew, and though often the poorest arethe proudhas chosen the twelve.- IT Tlhe dllti- est-for true religion is not the growth tudes. These are not those mentioned of outward circumstances. Worldly in verse 25, preceding, but other multi- poverty cannot produce piety. This tudes, spoken of in Matt. 12. 15, 21, and disposition here called " BLESSED," is Mark 3. 7, 12. See 39, p. 52. The that humility which is characteristic common mistake on such points, of Christians-that lowliness and shows how important it is to study meekness which Christ himself patthis evangelical history harmonized, terned for us in the flesh, and which and not as though it were a consecu- we are exhorted to put on, and to be tive record of events. This dis- clothed with. It is unpretending-not course of our Lord is commonly boastful of desert before God-subknown as " the Sermon on the M/Iount," missive to His will and plan, and the because itwas a set discourse, exposi- opposite of high looks and high tory of the law and the gospel, pro- mindedness. This would show that nounced by Him from the slope or His gospel makes the lowly, who are summit of a hill, in the suburbs of judged badly off, truly happy. Such Capernaum.- ~ His disciples are now are "' blessed"-or happy, as the term spoken of as a class who had become more literally is. They are happy in His regular attendants and followers. the nature of the case, and Christ proAll the multitude were not His disci- nounces them blessed, as His benedicples, yet He meant to instruct them, tion. This is a vital element of and especially His followers.- Christian character.- ~ F'or theirs. ~r When he was set. This was the cus- Such have the kingdom of heaven tom of the Jewish doctors, who sat, in already set up in their hearts. " He token of their authority. that believeth hath everlasting life," 2. Opened his mouth. This hints of and to such Christ accords the bena weighty doctrine, and a special dis- efits of His kingdom (Ps. 132. 15, course. (See Job 3. 1. Acts 8. 35). and 138. 6). Men should be humble, Christ here set forth the spiritual na- because they are frail and empty, and ture of His kingdom, and its accord- in the hands of God; because they ance with the true spirit of the law have nothing sure, but are liable to and prophets. adversity and death; and because 3. Blessed. This is Christ's bene- they are sinners, and deserve nothing diction. It supposes His authority to but wrath. Besides, the truly humbless. Such are happy who are blessed ble have the greatest blessings promof Him, for theirs is the kingdlom of ised them; even that with them God heaven. This includes all the gospel himself dwelleth, as in His honoured blessings —"grace, mercy, and peace." and favoured abode. Poverty can be - Ir Poor in spirit. Luke says, a blessing only, as leading us to such Blessed be ye poor, or the poor (6. 20). durable riches and righteousness. Ps. These things are often connected. A 9. 18; 10. 14; 68. 10; 69. 32; 72. 4; gracious poverty of spirit is remarked 107. 41; 140. 12. Matt. 11. 5. James as being associated, in God's plans of 2. 5. "He giveth grace unto the grace, with poverty of worldly lot. humble." James 4. 6. This poverty " For he hath chosen the poor of this of spirit is not a mere melancholy, or world, rich in faith." And there are a mere sanctimony, but the very esfacilities noticed in Scripture which sence of inward piety, which is most 5* 64 MATTHEW. [A. D. 31. ffor they shall be comfort- 5 Blessed are the meek: for ed.g they h shall inherit the earth. f Is.61 3. Eze.7.16. g Jna.16.20. 2 Cor.1.7. h Ps.37.11. opposite to the self-sufficiency and patient under abuse. This is not inpride of nature. It may be assumed sensibility to our just claims, but a and counterfeited, but can be really subdued temper that is enjoined. See had only by the Spirit of the Lord. John 18. 23, where Christ contended The characteristic temper and style for His rights; and Acts 16. 37, where of the poor man, applied to spiritual Paul strenuously demanded his. Mothings, gives the portrait of a true ses was the Old Testament pattern of Christian. meekness (Numb. 12. 3). Israelmur4. They that mourn. Primarily, mured at him for bringing them out those who mourn for their sins. Af- of Egypt to die in the wilderness, but fliction and earthly sorrow do not give he bore it meekly, and prayed for claim to the Divine favour, as some them. We should" show all meekness would think. Any cup, however bit- unto all men, for we ourselves were ter in this life, can never entitle us to also sometime foolish, disobedient," comfort in the life to come. Some &c. Titus 3. 23. But Christ is the think they have had their share of great model of this grace. He repreevil things here, and they look on this sents himself in this attractive characcount for happiness hereafter. But acter, Matt. 11. 19, "I am meek and this is a false hope. The mourning lowly in heart." The passions of our cannot fall short of a godly sorrow to evil nature are to be restrained toward be blessed. Yet mourners, who in their our fellow-men. His yoke is to be affliction look for relief and comfort taken upon us, and so we " shall find to Him who speaks the promises, rest to our souls."-~ Inherit the shall find consolation. It is blessed to earth-or the land; alluding to the mourn for sin, not because this merits land of promise, which was Canaan anything-as though penance and of old, comprehending all good in the penitence were deserving of God's eye of the Jews. The land of promise love, or even of forgiveness-but be- now, is the inheritance of the promises, cause such a sense of sin comports including all good here, and heaven with God's own estimate of it, and so itself hereafter. Though the mleek falls in with His method of salvation give up their rights sometimes, rather by a Redeemer. It bewails and flees than contend, yet they get more by infrom sin, and looks for a Saviour from heritance-the earth-the land. This its penalties and power. 1 Thecy is rest-a single term for the whole shall be comforted with the grateful ti- world of benefits and blessings. As dings of pardon, and news of salva- to temporal things, the meek man tion in the gospel (ch. 11. 28-30). has an advantage in his equanimity And Christ here sets torth this as one and peace. He saves himself the of the peculiar benefits of His regard. troubles that come from hot haste and Christians are blessed when they strife. An inward satisfaction in his mourn in affliction, because they have Christian hope is the world to him. the Comforter (John 14. 26, &c.), the A man that will resent every affront, Holy Ghost, to take of' the things will never lack affronts to resent. of Christ and show them unto them. He will always be nlllhappy. Proe. Christ would show that his gospel can 22. 24, 25; 15. I; 25. 8, 15. The give a happiness to mourning itself- same promise is found in Psalm 37. a rare plan that can turn stones to 11. The true Christian temper is the gold (Rom. 5. 3, 5). HIis sufferings only security for eartily happiness. and sorrows have made ours sacred 6. Huntl r and thirst. This exand sweet. See Isaiah 40. 1, 2. presses a very earnest and ardent de. 5. The meek. The unresentful, and sire, This is Scl ipture usage. Ps. 42, A. D. 31.1 CHAPTER V. 55 6 Blessed are they which do 7 Blessed are the merciful hunger and thirst after right- for J they shall obtain mercy. eousness: for i they shall be 8 Blessed are the pure ink filled. heart: for they shall see God. i Ps.145.19. Is.65.13. jPN.41.1,2 k Ps.24.3,4. He.12.14. 1 Jno3.2,3. 1, 2; 63. 1, 2. Those who ardently blessing to go with it, that can make pursue and earnestly seek after right- it, contrary to all worldly opinions, a eousness, as men naturally strive to source of happiness. To our fellowsatisfy hunger and thirst, shall be men who are in distress we should filled. This is the principle of the show mercy, accounting such as we gospel dispensation. " He satisfieth meet in affliction to be our neighbours. the longing soul, and filleth the hun- " Blessed is he that considereth the gry soul with goodness." This long- poor, the Lord will deliver him in ing, says Augustine, is the dilating time of trouble" (Ps. 41. 1). Matt. of the vessel that it may contain the 10. 42. A cup of cold water to a dismore. Righteousness, understood ei- ciple shall not lose its reward.ther as godly living or as justification ~ Shall obtain mercy. Such shall obwith God, should be moststrenuously tain mercy from God, not only, but longed for, because it is the highest from man also, whom God will dispossible good. The righteousness of pose to compassionate such in their Christ is our only hope, and holiness times of distress. Mere benevolence is our true happiness. They who do to our fellow-men can never gain us not so long for righteousness must be pardon of sin and salvation with quite content with their character and God. We cannot so merit heaven. standing before God, and they seek But God will, in providence, reward no Saviour. - ~ Shall be filled, with mercy those who show mercy. They who strongly desire holiness Ps. 37. 26. And when benevolence is and pardon, shall most assuredly be exercised out of love to God (Ps. 112. supplied, because all God's vast ar- 15), in thankfulness for His distinrangements of grace are for this end. guishing favours, and in imitation of He has blessings abundantly to give, Christ, it will be regarded as done on and it is most agreeable to all His His account. And he that giveth to counsels, and plans, and promises, to the poor on such principle, will be give freely. No desire, therefore, of considered as lending to the Lord the human heart is so sure of being (Prov. 19. 17). Our Lord has taught met and filled as this. Luke 1. 53. Isa. us to show mercy, by an instructive 55, and 65. 13. Jno. 4. 14; 6. 35; 7. parable of the good Samaritan, Luke 37, 38. Ps. 17. 15. Such are filled in 10. 35; and of the two servants, Matt. this life with a gratification of their de- 18. 23. What mercy has He shown vout wishes. They receive ofChrist's to us all They who so constantly filness, grace for grace. They are experience the mercies of God, should enabled to fulfil duty, and shall have be merciful to theirfellow-men. And the pasture that Christ gives. Rom. it is a disposition the most important 14. 17. Jno. 4. 34. Comp. Matt. 3. 15. to cultivate. Hence Christ's arrangeAnd hereafter they shall be filled with mnent for the church-" The poor ye salvation, and triumph, and all bless- have always with you, and whensoedness. The invitationnow is,"Come, ever ye will, ye may do them good" buy and eat, without money and with- (Mark 14. 7). It is more blessed to out price." isa. 55. 1. "Open thy give than to receive. Acts'20. 35. mouth wide, and I will fill it." Our reward is mercy, and not wages. 7. The merciful. They who take A true Christian cannot be unmerci. a share in the sorrows of others. ful. The overbearing, and severe, Though it would seem to increase and heartless, have no promise here. their own troubles, yet God gives a 8. Pure in heart. (As opposed to 66 MATTHEW. [A. D. 31. 9 Blessed are the Ipeacema- persecuted for righteousness'kers: for they shall be called the sake: for theirs is the kingdom children of God. of heaven. 10 Blessed are they which are 11 Blessed are ye, when men I Ps.34.14. rn 1 Pe.3.13,14. the mock purity of the Pharisees.) Latin, signifying without wax, alludThose whose thoughts, feelings, nao- ing to honey that has no admixture tives, and principles are pure. If only of the comb. the outward conduct should be guard- 9. The peacemrakers. Those who, ed and governed by the gospel, the "as much as lieth in them, live kingdom would but very partially peaceably with all men," and also come. This purity of heart is the seek by all means to promote peace distinction of true Christians. How- among others. There are such who ever men may pretend to it, and flat- strive to conciliate where there is vater themselves of having it, none are riance, and who are noted as the righteous by nature, no not one. Rom. healers of many a breach. They 3. 10. The Spirit of God alone can often encounter the reproach of their cleanse the heart. Ps. 51. Christ fellow-men, but they have this prompurifies unto himself a peculiar peo- ise from God. — [F} Tlhey shall be pile, zealous of good works, and this called the children of God-partakers He does by sending the Holy Ghost of His nature who is "the God of into their hearts. A person may be peace." (See Rom. 15. 33. 2Cor. 13. pure in his conduct to the eye of man, 11.) This is on the ground, that any and not pure in heart to the eye of genuine likeness to God indicates the God. So a man may be pure in new creature. The temper is lovely heart, and do what is wrong uninten- in itself. But the motives and printionally. But to be good at heart, ciples must be God-like. We should and wicked in life, is impossible. live peaceably because we are all sin" By their fruits ye shall know them" ners. Christians are commanded to (See ch. 7. 28). —~' They shall see show all meekness unto all men, beGod, as a friend into whose presence cause they also were once foolish, &c. they shall come (Rev. 32. 4). It was (Titus 3. 2). A peaceable temper counted a privilege and honour, and example, springing from peace among eastern nations, to see the face with God, will do much to cultivate of kings-to "stand before kings," peaceableness around us; and ChrisProv. 22. 29, and to stand in the king's tians are enjoined to follow peace presence. 2 Kings 25. 19, margin. with all men (Heb. 12. 14); and by To see God, includes the blessedness of all means in their power to have men knowing Him here, and of being make their peace with God. "ever with the Lord" hereafter. "To 10. Persecuted. This is what the lift up the face of one," is a common Christian is led to expect. "All Hebrew expression for acquittal and that will live godly in Christ Jesus approval in judgment. So these shall shall suffer persecution" (2 Tim. 3. 12). be pronounced the people of God at " Marvel not, my brethren, if the the judgment day. See Heb. 13. 14. world hate you." Yet more. To be Theyshall be admitted to favour. His followed with abuse, and to have men sceptre shall be stretched out. See seek to do them injury, because of Esther 5. 2. In the East, where mon- their religion, or their performance archs were seldom seen, and seldomer of duty, is the leot of the righteous approached by their subjects, it is no often. But it must be truly for rightwonder that an introduction to them eousness' sake, and not for the sake should have been an image of high of ambitious plans, or strange dechonour and happiness. (Bloomfield.) tryines, or censorious language, or Our word sincere, is derived from the poud and exclusive pretensions, if A. D. 31.] CHAPTER V. 57 shall revile you, and persecute in heaven: for so persecuted you, and shall say all manner they the prophets which were of evil against you t falsely, for before you. my sake. 13 Ye are the salt o of the 12 Rejoice, and be exceeding earth: but if the salt have lost glad: for great is your reward" n his savour, wherewith shall it 1 Lying. n 2Co.4.17. o Mar.9.50. the promise annexed would be secured. which shall crown the sufferings of If men are really persecuted for right- the Christian with great glory, and eousness' sake, they must be truly with all that shall abundantlyrecomrighteous; and so it may be said that pense him. " Take my servants, the theirs is the kingdom of heaven. prophets, which have spoken in the They have the kingdom of grace set name of Christ, as an example" (Jas. up in their hearts, and through faith 5. 10). —— 1 The prophets were the reand patience they shall inherit the ligious teachers of the Jews, and were promises. sent by God with special messages 11. Revile you. To say hard and bit- and predictions to the people. But ter things of you-cast reproaches the Jews persecuted them. So Christ upon you-set you out as yile-give complained-"- O Jerusalem, Jerusayou a vile character -this is a kind lem, thou that killest the prophets," of persecution. Calumny, hard speech- &c. Ch. 24. 37. See the case of Elies, and mockery are here meant, and jah (1 Kings 18. 17; 19. 1-18; 21. 20); these Christ suffered. But He reviled Elisha (2 Kings 2. 23); Jeremiah not again (1 Pet. 2. 23). We ought (Jer. 20. 2, 10; 26. 8-15; 32. 3; 37. not to court abuse, or to glory in it, as 11-15; 38. 4-13); Daniel (Dan. 6. 1though it were necessarily a credit. 17), who was persecuted for speaking Nor is it allowable to speak dispar- the plain truth. And Christ testified agingly of men with a view to their that the people hated Him because disparagement, even though we may I-le told them the truth (John 8. 40); speak the truth. Yet ifa badcharac- and they even sought to kill Him. ter is given us, and not falsely, but in They stoned Him-drove Him out of truth, we have ourselves to blame their midst-falsely accused Him — (1 Pet. 2. 20). And in such case and finally scourged and crucified there is no comfort for us in this bless- Him, on this avowed account. And irg. If our names are cast out as the wicked take such offence at the evil for Christ's sake, in performance truth being told to them, because it of plain duty, and because we follow condemns them, and would make Christ, then we are blessed in the them discontented with themselves. consciousness of rectitude, and in the We should behave respectfully and promise of Divine favour. Augus- kindly toward those who tell us of our tine says, "It is the cause which sins and fhults. makes the qmartyr." Our only com- 13. The salt. Salt has the quality fort under reproaches and accusa- of preserving and purifying what tions of men is, that they are false, would otherwise rot. It also gives and suffered in Christ's cause, and as savour or relish to fobod-seasoning it. He suffered them in the way of duty, It has also a penetrating power. and with a Christian spirit of meek- Christ applied His discourse now to ness and love. But it is no certain the apostles, to whom the dispensing mark of a good cause that it meets of religious doctrines would soon be with strong opposition. committed. It would be their part to 12. Rejoice and (exult). The reward " salt the earth.," not to infect it with a is at hand, not as though it were in depraved and vicious taste. So Chrispayment of debt, but all of grace tians should cast a healthful savour 53 _IMATTHEW. [A. D. 31. be salted? it is thenceforth good 14 Ye are the light p of the for nothing, but to be cast out, world. A city that is set on an and to be trodden under foot of hill cannot be hid. men. 15 Neither do men light a canp Ph.2.15. of true piety around them, maintain- spoken of Christians generally, and ing sound doctrine, sober conduct of Christian ministers especially. and conversation, and earnest prayer, They are not the original and true which would tend to preserve and puri- light. This Christ is (John 1); as fy the world. The church should be to distinct from any messenger, as John society what salt is to daily food. the Baptist. "John was the lamp, The church is the only adequate and Christ the light; as John was means for preserving the world from the voice, and Christ the Word." —Asdestruction. The gospel ministry gustine. Light enables us to see persalts the earth. The offerings on. the sons and things, and shows us the altar were salted with salt. Leviticus world around-our path, our dangers 2. 13. —~Lost his savour-or qual]- and prospects-and helps us to disity. This would often be the case criminate. Christians are said to with salt, such as was used at the shine in the midst of a crooked and East. It was taken out of mines, perverse generation, as lights in the mixed with much foreign substance, world, holding forth the word of life. and when exposed to the elements They are "light in the Lord" (Ephes. would lose its saltness, and would 5. 8). It is by maintaining the truth, thenceforth be good for nothing but and exemplifying true piety, and repfor hardening paths, and for being trod- resenting the way to heaven, that den under foot of men. Christians Christ's people are luminaries. They are like this, when they have lost their receive their light from Christ, an&. humility and life, and do not show should show it by good works and a any power in their religion. Then manifest sincerity. They should lathe case is excessively bad. Like bour to diffuse it.-The Jews applied rotten branches on the vine, men this title to their Rabbins, and atnorng gather them and cast them into the the Greeks and Romans, celebrated fire, and they are burned. "Men persons, especially teachers, were cast them out." They do no good any called " Liglhts of the world." Chrislonger, and are only a reproach to tians are the luminaries which God Christ's cause, and an irreparable has set in the world to give light, and damage is done. Young Christians HIe would enlighten others by their may so live as to grow in grace, and instrumentality. They are charged gain great maturity and power in with the duty of sending the light of their religious course, by hungering the gospel all over the world, and of setand thirsting after righteousness, and ting a bright example. But they were by pressing forth constantly to the not only set to give light; they are things that are before-overcoming objects of universal notice, remarked the world by their faith, and winning by all.-IT A city, 4f-c. Such a spec.. others by their humble piety. "Let tacle as a city on a high summit must your speech be alway with grace, command attention. Manycities are seasoned with salt." Col. iv. 6.- built on a height-on a crown or a IT Goodforn otli7g. The loss of the slope of a hill. They can be seen salt, or genuine spirit of Christianity, from alar; and the public buildings cannot be supplied by any expedient and towers attract special notice. whatsoever; and whatever the pro- So with Jerusalem. It was a great fessionof such, they are utterly worth- city-a noble sight- the city of less, insipid, rotten. Luke 14. 35. the great king-its palaces and bul14. The light of the world. This is I warks on an eminence. Christians A. D. 31.] CHATER V. 59 dle, and put it under 1 a bushel, 16 Let your light so shine be. but on a candlestick; and it giv- fore men, that they may see eth light unto all that are in the your good works, and glorify q house. your Father which is in heaven. l The word, in the original, signifieth, a mese- q 1 Pe.2.1. ire containing about a pint less t!wn a peck. are like such a city. All their ac.. have it uniformly good, enlightening tions are watched, and their example in duty and true happiness, and winis prominent and important, and can- ning to Christ. not be hid; and hence, if they fall into On verses 13-16, OBSERVE, (1.) The sins, the mischief must be wide- Christian church, in its ministry and spread, and multitudes must suffer. membership, is ordained to be the conLike such a city on fire, their ruin servative element of' society-to seamust be seen all abroad. son, purify, and preserve the world, 15. The use of light is, not to be by holy character, sound doctrine, hidden, but to reveal itself and things good example, personal exertion in around it. The use of their religion every good cause, and earnest prayer was to enlighten others. Christ for men. (2.) Itis the quality of true rewould not have given them light to ligion to season and preserve whatevwr have them hide it, and make no pro- it touches. This healthful influence per use of it, any more than men is shown in the facts. How salutary would light a candle to hide it under and savoury is the smallest measure a basket or bushel. It is here hinted, of Christian influence in daily life, as that disciples of Christ are in danger a seasoning of salt at the table. (3.) If of putting their Christian light under the professing Christian has lost this their corn measure, and of having quality, and does not exert this pecutheir good example, and Christian liar power, there is no earthly remedy. influence, obscured by worldly ob- The Christian name, without the jects. (Compare Luke 11.:33, 36 with power, is the poorest thing on earth. this.) One Christian lights a house. (4.) The Christian church is the grand 16. Let your light so shine. Christ's illuminating agency for the world. disciples can let their light shine by Gross darkness would reign without a holy example in all points, and by the Scriptures, which it keeps a:id a consistent course of conduct. Chris- promulgates, and without the various tians should walk with this object in lights of science, and learning, and view, that men may see the power of universal truth, which it affords. It true piety in their life, so as to be is the essential quality of true religion won to follow them as they follow to be luminois. It cannot exist withChrist. The good example of a out giving light. It only quite ceases Christian proves the truth against all to illuminate when it has gone out in gainsaying, and furnishes a living ar- darkness. (5.) A Christian, from his exgument for Christianity, which has aited station, must have a wide influled many to embrace the religion of ence; and so his light, like that of a Christ and to glorify God. Thus the beacon or light-house (Phil. 2. 15), disciples are to "show forth the must have broad effect. A profession praises of Him who called them out of religion is watched, and must be of darkness into his marvellous light." powerful for good if consistent. But They. are not to parade their good a beacon that is not lighted does deeds boastfully before the world (see harm. Vessels run on the rocks or Matt. 6. 1); but since their exarr- shore, where, if it had been kept ple must so powerfully operate, as bright, it would have directed them. they are seen from afar, and known, The Christian life is an abiding and they must not be careless of their in- living testimony, a bright example, fluence with others, but must strive to and a lure to heaven. A true Chris 60 MATTHEW. gA. D. 31. 17 Think not that I am come Till heaven and earth pass, one to destroy r the law or the s pro- jot or one tittle u shall in no phets: I am not come to de- wise pass from the law, till all stroy, but to t fulfil. be fulfilled. 18 For verily I say unto you, 19 Whosoever therefore shall r Mat.3.15. 8 Is.42.21. t Ps.40.6-8, Lu..16.17. tian must have commanding power classics, to signify that a thing can with men, even when unconscious of never happen. Ps. 120. 26. Luke it himself So prominent an object, 16. 17. Matt. 24. 35, &c. Luke has like a city built on a hill, cannotbehid. it, "It is easier,".-c. It was a re17. Think not. They might easily ceived opinion among the Jews, that think so. Our Lord invited the Jews the visible universe would never to receive a religion which should pass away, but be renovated, and so greatly interfere with all their carnal last forever. We often say that a notions of the Mosaic economy. Their thing will never happen so long as thie objection wonuld be, that this would world stands. Christ would strongly really abrogate or make void their old express to the Jews His deference to faith and that of their fathers. The the law, and His determination to law and the prophets was that system maintain it, in every part of it, withof faith and practice taught by Moses out any fail. This was necessary to in the law, and by the prophets in correct their prejudices and meet their their messages. He assures them objections. The gospel is not underthat his doctrine agrees perfectly with stood or appreciated, except it be seen them-that it even fulfilled them, and as fulfilling the law (Romans 3. 31). was necessary to them for their cornm- - One jot or tittle. The least pospletion. They must not be alarmed, sible part. Jot is the name of the then, as though this preaching and smallest letter in the Hebrew alphateaching were a revolt from their reli- bet (h), and so it is used to express gion. Christ came to fulfil the law- the smallest possible thing. So'alpha' to open its full sense by His exposi- and'omega' are the first and last lettion of it-to magnify the law by His ters of the Greek alphabet, whence obedience of its requirements in His Christ is called the alpha (a) and the life, and by His endurance of its pen- omega (w)-the first and the last. So alty in His death, and to fulfil it " as tittle is a minute point by which one the end of the law," or the aim and ac- Hebrew letter is often distinguished complishment.of it, for justifying, from another (as uS from i). See righteousness to the believer. So there James 2. 10, "offend in one point." is nothing in the gospel which dero- The sense is, that not so much as gates in the least from the law; but the dot of an (i) or the cross of a even its plan of justification by faith (t) shall fail from the law. All shall without works, establishes the law be fulfilled. The phrase, " Till hea(Rom. 3. 31). And so He fulfilled ven and earth pass," does not allow the prophets, by showing the truth of us to infer that there is a definite limit their predictions, and bringing them set to the law's enforcement, and that to pass in himself; for He was the we are to look forward to any such a great object of prophecy. "' The tes- time as the passing away of the visitimony of Jesus is the spirit of pro- ble universe, for the passing away of phecy." The moral law is of per- the law.-The law to which Christ petual force, and the full sense of the referred was the moral law; for this old economy is brought out in the it is that He proceeds at once to exnew. Grace to obey comes by Christ. pound, and to show how the gospel ful18. Tillheaven and earth pass. This fits it. To know what law of Moses is a proverbial phrase often occurring is not abrogated, we have only to ask in Scripture, and sometimes in the whether it is such as is founded on A. D. 31.] CHAPTER V. 61 break one of these least com- great v in the kingdom of hea. inandments, and shall teach men ven. so, he shall be called the least 20 For I say unto you, That in the kingdom of heaven: but except your righteousness shall whosoever shall do and teach exceed w the righteousness of them, the same shall be called the scribes and Pharisees, ye V 1 Sa.2,30. a c.23.23-29. Ph.3.9. morai principles, and so equally bind- reckon the least commandment of the ing upon all nations and all times, law to be that of the bird's nest(Deut. or whether it is local and national. 22. 6, 7). And they omitted the The ceremonial law was constructed weightier matters of the law-judg. to meet the peculiar case of the Jews, ment, mercy, and faith-while they and so it was ordained tbr that peo- strictly tithed the mint, anise and pie. So far as it contained doctrine, cummin. No duty is to be despised. as in its types and shadows, it is ful- By these least commandments, our filled in Christ. This Paul proves in Lord meant those which the Pharithe Epistle to the Hebrews (see 9. 10 sees counted least, and which men and 10. 1). And so far as it was a are wont to count of least importance. system o' religious ceremonies, it has -~ Shall be called least. As he dispIassed away. So the judicial law of parages the law, so shall he be disthe Jews was governmental and po- paraged under the gospel. In the king)itical. This passed away with the dom of heaven, or in the church unJewish state so far as it was local. der this economy of Christ, he shall But where it contained statutes of be set at nought. As he makes void moral and universal force, they re- the law, so his profession shall be main binding. But the moral law made void. See Isa. 9. 15. Mal. 2. 8, was founded in the nature of things, 9. Our duty is to do and teach all and confirmed and enforced by Christ's that God has commanded. Professg1ospel, and can never pass away. ing Christians cannot indulge " small This law, no mere man since the fall sins," and find favour with God. has ever perfectly obeyed. ButJesus Ministers cannot shun to declare the Christ most entirely obeyed it, and in whole counsel of God. Practice and Him have we righteousness and precept, too, must go together. It is strength. No sinner can be saved not enough to do what is right between but by the merit of His obedience and man and man.'We must set an exdeath. This we must humbly apply ample of piety toward God; and we for, and heartily rest in, for salvation. may all teach others by this means. To Though "some sins in themselves,' do and teach' the truth, gives a high and by reason of' several aggrava- grade under the gospel dispensation. tions, are more heinous in the sight 20. Here the drift of the fobrmer of God than others," yet " every sin verses is explained. Our Lord dedeserveth God's wrath and curse, both manded higher views of the lDivine in this life and that which is to come." requirements, and a better course of -Shorter Catechism. conduct than the scribes and Phari19. Sin or error, taught, is worst. No sees showed. They had a corrupt command of' God is little in itself. For doctrine of righteousness, and made a " whosoever shall keep the whole law, hypocritical parade of self-righteousand vet offend in one point (one jot or ness.-~11 Exceed. Literally-abound tittle), he is guilty of all," (James 2. more than. The Wicklif translaI)). The Pharisees made void the tion, 1380, has it, "be more ylentelaw by their traditions. They made ous." Abel's sacrifice (Heb. 11, 4) distinctions, too, between great and is literally a more abounding or fiuler small commandments. The Jews sacrifice-translated, mo'e excellent. 6 62 P2MATTLIEW. fA. AD. 31. shall in no case enter into the soever shall kill shall be in dan. kingdom of heaven. ger of the judgment: 21 Ye have heard that it was 22 But I say unto you, That said' by them of old time, x whosoever is angry with his Thou shalt not kill; and who- brother without a cause, y shall 1 Or, to thefn. x Ex.20.13. De.5.17. y 1 Jno.3.15. It is the same idea found in both pas- was held liable to this court, and that sages, and in both to show the defec- was all. tiveness of the opposite. Whether 22. But I say unto yolr. Christ now Cain's or the Pharisees', something puts forward His exposition of the was essentially lacked. Unless your law, as in contrast with that which doctrine and practice go beyond that had been received among them. He of mere formalists and time-servers, was the law's authorized expounder. ye shall have no part nor lot in the He was God in the flesh; and who gospel. Trete riAghteousness " is that could explain the law as well as he. of the heart, in the spirit, and not in He shows that the precept extends the letter, whose praise is not of men, properly to the thoughts, and feelings, but of God" (Rom. 2. 29). It is com- and language, as well as to outward posed of such tempers as Christ had acts. This is the great point. " He just pronounced blessed, as humility, judgeth not according to outward apmeekness, holiness, mercy, purity, &c. pearance, but looketh on the heart." And we must have such views of 1st. As to the feeling. Because God's requirements, and of our own anger, indulged and carried out, leads lives, as to see that in Christ alone to murder; and because with God we have complete righteousness and the inward feeling has the essence of strength. Observe, our Lord now the outward act; therefore it comes proceeds to point out the true force under the condemnation. Not only and meaning of the law, and to ex- the act, but whatsoever tendeth therepose the vain traditions of the Phari- unto, is condemned (1 John 3. 15). sees-to show how it was they who See the case of Cain, and of Joseph's would destroy, and He that would ful- brethren, where the evil passion led fil. They who are not fit for the on to murderous deeds.- ~1 His kingdom by an embrace of Christ, brother. His fellow-man. All men and imitation of' Him, must perish. are our brethren, as of' the same hu21. Ye /lave heard-. He first takes man family. Mal. 2. 10. 1 Cor. 8. 6. the sixth command (Exod. 20. 13), The idiom arose from the Jews reand refers them to the exposition of garding all Israelites as brethren. So it that was familiar among them, and the word neightbotr, as Christ exof old standing. This command was plained it in the parable of the good the first broken openly by Adam's Samaritan. It is not taught here, race. And its violation stands first on that anger may be indulged where the list of natural depravities. " Out men think they have a cause. It is of the heart proceed evil thoughts- rather hinted, that anger at a brother n.,urders" (ch. 15. 19). The sum of is causeless. See Psalm 7. 4; 25. the commandments is love. Their 3; 119. 78. We may be angry at thue ideas of this law went no further than sin, but not at the person. The genthe clause which they added to ex- eral idea is clear. He that is easily p!airn it. So it applied only to actual angry, or bitterly angry, and more at Bnmrder, and subjected the murderer persons than at things, is to be cooto an inferior punishment.-IT The demned. jledzneslt. This was a lower court 2d. As to the larguage of anger.of the Jews, deciding causes of small- IT Raca. A term of reproach, mean. er moment. The actual murderer ing a c'ntemptible, worthless fellow. A. D. 31.1 CHAPTER V. (13 be in danger of the judgment: ger of the council: but whosoand whosoever shall say to his ever shall say, Thou fool, shall brother,' Raca, shall be in dan- be in danger of hell fire. 1 i. e., vainfelltoz. 2 Sa.6.20. To use scornful language towards judged so trivial among them, was others, is an offence before God, worthy the severest doom of which though it is thought so lightly of, and they knew, called the Gehenna offi.re. is so frequently done, as though it Among the Jews there were three were no harm. But it is here shown grades of condemnation-the judgto be included under the sixth com- ment, the council, the fire of Hinnom. mandment. The religion of Christ The word Gehenna is made up of two enjoins kindness, gentleness, and cour- Hebrew words, meaning together the teousness to all. "Let all bitterness, valley of Hinnom. This lay at the and wrath, and anger, and clamour, south-west of Jerusalem, below Mount and all evil speaking, be put away Zion, and was the infamous place from vou." — T The council. Liter- where human sacrifices were offered ally, the Sanhedrim, before whom to the idol Moloch (2 Kings 16. 3. weightiest matters came-the highest Jer. 7. 31. 2 Chron. 28. 3; 33. 6). The court of the Jews. The idea is, that Rabbins tell us that a statue of the this offence, counted so slight by the idol, made of brass, was placed on a Pharisees, as though it had nothing brazen throne, having the head of a at all to do with the commandment, calf: with a crown upon it. The is reckoned by Him a Sanhedrim of- whole structure was hollow, and in the fence, worthy of being brought before pedestal, as a furnace or oven, a fierce that highest tribunal- an offence fire was kindled. When the image weighty as those they referred to that became heated red hot, the infant vichighest court. This council was tim was thrown into its arms. This composed of seventy members, from place was also called Tophet, Jer. 7. the chief priests, elders, and scribes. 31, 32, from toph, a drum, because The acting high priest was usually drums were beaten furiously to drown president of the Sanhedrim. This the cries of the tormented victims. tribunal could pass sentence of death, This horrid worship afterward bebut could not execute, now thatJudea came discarded (2 Kings 23. 10), and was under the Romans. They could the place was used as a receptacle for only pronounce a decision, and trans- all the filth of the city. Carcasses rmit it to the procurator, with whom were thrown out there. The bodies it rested to execute or not.-Ve of vilest criminals were cast into th.t learn that abusive language will be sink of pollution. Some were also tahken notice of by God, and that it executed there, as a distinction of renders a man liable to the high- vileness. And on account of the awcst judgment, though he may have ful pestilential stench that the place thought it would never come into ac- threw up, from so much rottenness, count. "Every idle word that men fires were kept perpetually burning. shall speak, they shall give account Hence it is called the Gehenna of fire thereof in the day of judgment" (ch. -a.fit symbol of hell. The word 12. 36). —~T Thou fool. This term, Gehenna was used by our Lord most in the Scripture sense, carries with it distinctly for hell itself. It is used in an accusation of depravity and wick- the New Testament twelve times; aledness. Thou wretch or sinner (Ps. ways by our Lord, except once by 14. 1. Josh. 7. 15).-~f[ Slhall be in James (3. 6); and always as mean~ danger of hellfire. Literally-shall be ing the place of eternal torment, ex worthy of the Gehenna offire. The ob- cept here, where it refers distinctly to ject here was to classify these offences, the valley of Hinnom, as representing, and to show that this last, though that abode of the lost. These three 64 MATTHEW. [A. D. 31. 23 Tlherefore, if thou bring 24 Leave there thy gift before thy gift z to the altar, and there the altar, and go thy way; first rememberest that thy brother be reconciled to thy brother, and hath aught against thee, then come and offer thy gift. z De.16.16.17. grades of condemnation among the outward worship, we should not put it Jews were here used by our Lord, to first, as though it were enough and show divers grades of offences under every thing. We should make it our the sixth commandment, which the very first business to promote conciliPharisees did not at all allow. In ation and love. If wehave even gone the eye of God's broad and searching so far as to begin our religious worlaw, these forms of evil passions, ship, and there remember that another though they issued not in actual mur- has ground of complaint against us, we der, should be held equal to those are to go about the settlement of this crimes which they condemned by " the first of all, for the worship will be rejudgment," "the council," and the jected of God if we have not followed " fire of Hinnom." And harboured peace with all men. "Put on (love) or concealed anger, contemptuous and charity, which is the bond of perfectabusive language, and bitter reviling ness."-~ ~ If thou bring thy gift to and imprecations, should be adjudged the altar. This was the prominent to condign punishment in the world act of external worship, among the to come, such as these earthly ver- Jews. The altar wasthe place where diets could only in a manner repre- they presented their offerings, and sent. If we have anything against whatever they brought was called A our neighbour, the Scripture directs GIFT. The representation here given us what to do. We are to go and tell of the altar is from Kitto. For anhim, and seek reconciliation (ch. 18. other form, see under Matthew 23. 18, 15-17). taken from the same work. -f Be 23, 24. DUTY TO GoD.-Our Lord reconciled. Be agreed. OBSERVE, The would teach, that the sixth command is offender is enjoined to be reconciled. obeyed only by maintaining kindness So sinners are urged to be reconciled and good understandings with our to God. The meaning here is, to seek neighbour. The Pharisees thought reconcilement and agreemnent - to that if sacrifices were offered, and ex- make acknowledgment of the -wrong, ternal rites observed, they did well. and apply for favour. " Seek peace But here is afirst duty to God. As to and pursue it." Philo says, that when A. D. 31.] CHAPTER V. 65 25 Agree with thine adversary 27 ~ Ye have heard that it was quickly, while thou art in the said by them of old time, Thou way with him; lest at any time shalt not commit adultery: the adversary deliver thee a to 28 But I say unto you, That the judge, and the judge deliver whosoever looketh b on a wothee to the officer, and thou be man to lust after her, hath comcast into prison. mitted adultery with her already 26 Verily I say unto thee, in his heart. Thou shalt by no means come 29 And if thy right eye 1 ofout thence, till thou hast paid fend thee, pluck it out, and cast the uttermost farthing. it from thee: for it is profitable a Pr.25.8. L11.12.58.59. b Job 31.1. Pr.6.25. 1 or, do cause thee to offend. a man injured his brother, and, re- purgatory is taught here, for this re., penting of his fault, voluntarily ac- lates wholly to dealings with fellow. knowledged it, he was first to make men. Children are to understand, restitution, and then to come into the that they often sin by not making ul, temple, presenting his sacrifice and at once, when there is any wrong asking pardon. Thus we are here done. If any one has wronged them. taught that no worship of God is ac- they are quickly to forgive, and if ceptable, while we neglect our duties they have done any thing wrong to to one another, and live in discord others, they are quickly to own it, and with our fellow-men. ask pardon, and promise to do so no 25. THE PART OF PRUDENCE.-This more. Augustine interprets this of verse exhorts to a speedy settlement the Law, as the adversary, with a spiof difficulties, and inculcates a placa- ritual application which it may inble spirit and a promptness to make elude. amends. Long and grievous strifes 26. Not come out thence. This shows at law come often from men's being the serious consequence of letting diffitoo tenacious of their own rights, and culties grow by delaying to settle too regardless of others'; being obsti- them. Our Lord speaks of various nate and unyielding in settlement.- strifes that arise among men, and ~T Adrersary-accuser or creditor.- uses these phrases of court to illus~ Ia the way-that is, on the road to trate the subject. How much better, the court or judge. By the Roman even as the part of prudence, to agree law, the aggrieved could compel the with the creditor, or attend to any other party to go with him before the claim upon us, than have things come Prmtor-but they might agree by the to such an issue. How wise, also, to way to settle, which was often done. be reconciled to God, before it is too Do not be slow to do justice, for the late. See ch. 18. 34; 25. 46. matter will grow more serious. " How 27-30. The seventh commandment great a matter a little fire kindleth." (Exodus 20. 14), our Lord expounds " The beginning of strife is as when on the same great principles. He one letteth out water " (Prov. 1.7. 14). judgeth not according to the outward That personal difficulties grow seri- appearance, but looketh on the heart. ous by delaying the settlement, is here The lust of the flesh and the lust of set forth by taking a case of debt, the eye are here condemned as a viowhere, if the claim is not attended to, lation of the commandment. Not the creditor or adversary may deliver only the act of adultery, but the unthe debtor to the judge, and the judge chaste desire (or the adulterous eye, to the officer or sheriff, and the 2 Pet. 2. 14). Even the looking, that sherirff to tile prison-and so from is to indulge these impure thoughts stlep tc step it reaches extremes. No and passions, is a breaking of the 6' 66 MATTHEW. [A. D. 31. for thee that one of thy mem- 31 It hath been said, Whosobers should perish, and not that ever shall put away his wife, thy whole body should be cast let'him give her a writing of into hell. c divorcement: d 30 And if thy right hand of- 32 But I say unto you, that fend thee, cut it off, and cast it whosoever shall put away his from thee: for it is profitable wife,e saving for the cause of for thee that one of thy mem- fornication, causeth her to combers should perish, and not that mit adultery: and whosoever thy whole body should be cast shall marry her that is divorced, into hell. committeth adultery. c Ro.8.13. lCor.9.27. d De.24.1. Je.3.1. Mar.10.2-9. ec.19.9. 1Cor.7 10,11. command. That looking with a lust- ous as the loss of God's favour-that ful eye was the crime of David, which therefore we must not yield our memled on to adultery, and that, to mur- bers as instruments of unrighteousder. 2 Sam. 11. Psalm 51. - TThy ness unto sin, nor by any means let rig/ht eye. The most important organ sin reign in our mortal body, that we of sense. See Zach. 11. 17.-1~ Of- should obey it in the lusts thereof. f1rend. The Greek word is scandalizo. Rom. 6. 12, 13.- It is profitableThe Cranmer translation, 1539, has it it will be to your advantage to give "hynder." The Geneva, 1557, has it up this source or means of sinful "cause thee to offend." This is the gratification, whatever it be, rather true sense. Some would argue that than be cast, with all the unmortified they could not avoid this entering of passions of the flesh, into hell. sin at the eyes. But better part with 31, 32. Moses had said it (Deut. your very right eye than sin. There- 24. 1). And this had been so confore strive mnost earnestly to crucify strued by the Jewish teachers, as to the flesh (Gal. 5. 24), and mortify the admit of separation between husband members (Col. 3. 5), and " abstain and wife on the slightest grounds, if from fleshly lusts which war against only a bill of divorce was given. the soul " (1 Pet. 2. 1 ]).- I Pluck it How this evil prevailed in the time.out. This indicates the strongest op- of Malachi, see Mal. 2. 14-16. They position. Not surely to mutilate our were " suffered " by the judicial stabodies, but to deny ourselves severely, tute, or magistrate's rule, to put away lest we go into temptation; and to put the wife on account of ceremonial away all occasions of sin-to crucify uncleanness. This, because of their not only the flesh, but the affections social condition and hardness of heart, and lusts, striving by all means to lay was tolerated then. But the permisaside the sins which most easily beset sion (says Scott) was construed into us, and sacrifice the dearest things a command, and sadlyabused. What that prove occasions to sin. Submit had been allowed as a civil matter to denials, and use even violent means under Moses, to avoid a greater evil, that would be like putting out the eye had been pronounced by them every itself, rather than yield. "The meta- way right, and thus the original instiphor " (says Flavel) " is from chyrur- tution of marriage had been degraded geons, whose manner it is, when the and disesteemed. Yet, as the legal whole is in danger by any part, to cut writing of divorcement Tas required it off, lest all perish." by Moses, and a wife could not he put 30. The same sentiment is here re- away without the forlmtlity and depeated. It teaches that we had better lay of this, it qwas a lower,?lit ess!t) I/e lose our linmbs than sin with them, sanctilt/ofmarriarge; so that Chris.t and and that no loss or darrage is so griev- Moses legislate in the same directioa. A. D. 31.] CHAPTER V. 67 33 ~ Again, ye have heard that not at all: g neither by heaven; it hath been said by them of for it is God's throne: old time, Thou shalt not for- 35 Nor by the earth; for it is swear thyself, f but shalt per- his footstool: neither by Jeruform unto the Lord thine oaths: salem; for it is h the city of the 34 But I say unto you, Swear great King. fLe.19.12. Nu.30.2. De.23.23. gc.23.16-22. Ja.5.12. h Re.21.2,10. But Christ Lere laid down the rule, words, and works." Instances are that divorce, saving for one cause, given to this effect in the verses folfornication, does not break the mar- lowing. riage covenant-the woman is count- 34. Swlear-take oath —not at all. ed by Him a mnarried womanb still! This is not to forbid all oaths, but of He that marries her, commits adul- such kind as are named. They used tery, and she is caused to commit adul- various forms of swearing by soltery by this unlawful divorce. They emn objects, as by the temple, by that give divorces or grant them for heaven, by the head, by Jerusalem; any other cause than fornication, and they made the most capricious come under this sentence of our Lord. distinctions in these oaths-as that it They whrio grasp at every liberty they was right to swear by the temple, but can find. will never keep God's corm- not by the gold of it-and by the altar, mandments. How little will such but not by the gift upon it. (See ch. regard their duty, or guard their hearts 23. 16-23.) Our Lord would teach from sin. Marriage is most sacred that this was indirectly swearing by as a standing symbol in the world, of God-for the Heaven was IIis throne, Christ's union with the Church. and the earth was His footstool. IlHe 33. Forswear thyself-swear falsely does not here forbid judicial oaths, — perjure thyself. See Levit. 19. 12. but mainly these conversational oaths Deut. 23.'23. They interpreted the which he instances, and others only law as applicable to false swearing as verging toward such. He teaches only where the proper name of Jeho- that an oath, if it be any thing but a vah was used. If this were omitted wanton mockery and profanity, is lin in the oath, they counted the perjury substance a solemn appeal to God. a sliall offence. So they distinguish- And hence, though a man may swear ed oaths into weightier and lighter, lightly by some inferior object, or making an exact scale of their obli- though the law under which he swears gation on the conscience. And they may not require him to believe in deemed the perjury, or false swear- God, and eternity, and a judgment, ing, the only profanity. An oat/h is a yet an oath is an oath, however it be solemn affirmation, in which God is called, and those who make light of called to witness to the truth of what it do profane God's name. Besides, is said, and to visit with His ven- in swearing by an inferior object, we geance if the oath be false.- r Per- ascribe to it the prerogative of God.,(rnrm u>nto the Lord. Sacredly to stand " He that sweareth in the earth, shall by and fulfil what is engaged in the swear by the God of truth " (Isa.;i5. oath. Our Lord would teach that 16. light swearing, as well as false swear- 15. Jerusalem. This city had its ing, vras forbidden-that taking His sanctity from being the seat of HIis nabne in vain (Exodus 20. 7), applies majesty and the place of His holy, to all irreverent oaths, even where temple. God is the great King and hTis proper name is not introduced. Governorofthenations. Psalins47. 7;!.'tr His l.arme is that whereby He 48. 2; 95. 3. Job 13. 9. —~ D1 thy inaketh Himself known, and includes h/eadz-or by thy lime. " As I live,"' [is " titles, attributes, ordinances,j " may I die if' it be not true." ANTV 68 MATTHEW. [A. D. 31. 36 Neither shalt thou swear been said, An 3 eye for an eye, by thy head, because thou canst and a tooth for a tooth: not make one hair white or 39 But I say unto you k that black: ye resist not evil: but whoso37 But let your communica- ever shall smite thee i on thy tion be, Yea, yea; Nay, nay: right cheek, turn to him the for whatsoever is more than other also. these, cometh of evil.i 40 And if any man will suc 38 ~T Ye have heard that it hath thee at the law, and take away i Ja.5.12. j Ex.21.24. kPr.20.22; 24.29. Ro.12.17-19. 1 Is.50.6. have not our lives in our power, even for evil to any man, and even more to alter the essential colour of a hair. against taking a stand of hostile opTherefore we have no right to pledge position to match another's misconour lives for our sincerity. And to duct. As in the former passages, the use such oaths in conversation is the doctrine laid down is not absolute, grossest trifling with God and sacred but qualified by what immediately things. But many profane people follows. To practice non-resistance now use a list of such oaths, which in all cases, is often to encourage the they flatter themselves do not violate wicked.-11 Smite thee. Greek - the third commandment, because the rapisei-rap or slap thee. This was name of God is not used. Such per- regarded as a special affront. 2 Cor. sons are ungodly and condemned. 11. 20. The phrase is used here proProfane swearers are generally of verbially. We are to present a front low, debased character in every im- of greatest patience and forbearance. portant respect. Instead of smiting back, as is corn37. Your communication. Your mon among men, it had better be talk. Be content with a solemn, hon- borne meekly. "This one staff of est, explicit, yes or no. There is Moses shivers the ten thousand spears really no need of more. Extravagant of Pharaoh." A personal indignity had talk and profuse appeals and affir- rather be suffered than to pay back in mations to establish what we say, the same coin. This does not refer to come of evil. They spring from bad self-defence fbr protection of life and dispositions, wrong views, evil mo- family. Our Lord's example is to tives or habits, and are from the Evil the point, "Who when he was revione. The oath of itself, is a recogni- led, reviled not again." I Pet. 2. 23. tion of man's untruthfulness. Micah 5. 1. See Rom. 12. 17-19. 38. An eye for an eye. God had en- 2. As to injury 40. Sue thee at the lauw. joined this (Deut. 19. 21. Levit. 24. of estate. The principle is here ap20. Exod. 21. 24) as a rule for ma- plied to property. Where an ill-degistrates to punish personal injuries signing and malicious man takes by inflicting the like, and not more or every opportunity to wrong by lawless at their pleasure. But this rule suits, and gets an advantage so far was seized upon by individuals to as to take away your coat, let him gratify private revenge, and to do to have your cloak also, rather than others as others did to them. This contend. These were the two chief lex talionis, or law of retaliation, was garments in use at that time. Tile mostly in private hands, according to coat was the under. and the cloak the their customs, and was a source of u1ppcr or over, a sort of wrapper, and great mischief. loose. See Cuts 1,3. It was oltecr I. As to person- 39. P osist not evic, or used by the poor at night for a coverli indignity. the evil-doer whr affrcnts in-g Hence the law of Moses p:oyou. Thlis; is Ha::inst redring ev~il vi.ied that in case it was given as a A. D. 31.] CHAPTER V. 69 thy coat, let him have thy cloak pel thee to go a mile, go with also. him twain. 41 And whosoever shall corn- 42 Give to him that asketh pledge, it should not be retained over 12. 18 and 13. 1. Patience and gennight. So it was valued more than tleness under the severe exactions of the other. And the sentiment here is, men, are inculcated. that even besides your coat, you had 4'2. Give. A broad rule of benevobetter give up your cloak than con- lence is here laid down, which will tend with such a man. Even on be safe for all cases. The heart must temporal grounds this is often found be open to give. We should cultito be the best plan, rather to lose vate the habit of giving. This is something than quarrel at law with meant as a rule against the rule of malicious and wicked men. The many, not to give. We had better cuts below are from Kitto's Encyclo- even give to one that shall prove unpedia, showing the coat (under) and deserving, than turn away the worcloak (over), also the fringe (fig. 4) thy poor unhelped. Many object on the hem or border of the outside that there are impostors; but this garment, not at the feet, but midway. does not discharge us of our obliga3. As to per- 41. Compel. The term tion. Such a general presumption in sonal liberty. here used is from a word favour of giving should be set aside signifying a king's courier, who could only by a weighty and sufficient reacompel (see the word chap. 27. 32) son. The spirit noticed in James 2.;nto the public service, especially to 15, 16, is rebuked that says, "Be ye tarry the king's commands through warmed," &c., but gives nothing.,he empire. This was a custom of Christians should ask themselves iPersian origin, and the duty taught what they have that they have not is, that if compelled or pressed into received. " Every good gift and every service by such public authority, and perfect gift is from above (James 1. made to go a mile, we should go 17), and cometh down from the Fatw~ain, that is, two miles, rather than ther of lights." He gives us more quarrel. The spirit here enjoined is, than others, that we may have wherewherever it is possible, and as much with to dispense His bounties. So as lieth in us (that is, for our part), to He makes us stewards, and will hold live peaceably with all men. Rom. us to account. We should take all Exod. 22. 26. Numbers 15. 38. 70 MATTHEW. [A. D. 31. thee, and from him that would 44 But I say unto you, Love o borrow of thee turn not thou m your enemies, bless them that away. curse you, do good to them that 43 ~S Ye have heard that it hath hate you, and pray P for them Deen said, n Thou shalt love thy which despitefully use you, and neighbour, and hate thine enemy: persecute you; m De.15.7,11. n De.23.6. o Ro.12.14,20. p Lu.23.34. Ac.7.60. fit means for applying our liberality And this they pretended to have in the best way. Augustine says deduced from God's command foI that the point lies here, " We are to avoiding and driving out the heagive to every man, but not to give then. every thirng "-not always to give what 44. Love your enemies-in the sense is asked, but to send none away with- explained, blessing, benefitting, and out some good word or deed from praying for them. An enemy is one ius.- ~ Borrow. We should be ready who hates us, and seeks to injure us. to lend. This is another shape of Bear good-will toward such, not renliberality. The poor may be helped dering evil for evil to any man, but in this way, where they are worthy contrariwise blessing. See David's and industrious, and ask no more. treatment of Saul, and its effect upon Luke has it, " and lend, hoping for his enemy, who exclaimed, " Thou nothing again (6. 35).-~ Turn ndt art more righteous than I, fobr thou thou away-from such an application; hast rewarded me good, whereas I but show a disposition to entertain it have rewarded thee evil" (1 Sam. in Christian kindness. Christians 24. 17). We are not required to should be liberal, considering how cherish and treat them as friends. great things God hath done for them, Yet we must not treat them as eneand how destitute they would be mies, but rather regard them as felwithout the special, distinguishing low-sinners.-1~ Bless them. Give liberality of God. them good words. See Acts 7. 60. 43. It hath been said. See Levit. We should remember how God treats 19. 18, where only the first clause is us, " for he is kind unto the unthankfolnd in thelaw,'Thou shaltlovethy ful and evil," and by so doing we neighbour (as thyself"). They had shall heap coals of fire on their added the following clause. As the heads.- IT Do good. Be disposed to Theocratic people, they were to hate benefit them that are ill-disposed totheir enemies only as God's enemies. ward you and seek your injury.So we find David often praying for I~Despitefully use you-insult and abuse destruction to come upon his enemies. you. Pray for such as execrate you. Yet not his private foes so much as By this means they may be made God's. Here Christ teaches us that better, for God can renew their hearts we must love the man while hating in answer to your requests. Pray the evil that is in him. But the Jews for blessings upon such as pour indulged private hatred. It was their abuses and imprecations upon you. carnal inference, and they had made Return the opposite conduct, good for it part of the law. They pretended evil, " contrariwise blessing." I Pet. that the command to love their neigh- 3. 9.-~ Persecute you —injure you bour bound them to hate their ene- and follow you with wrongs. One mies. And while God called their of the most beautiful gems of orienfellow-man their neighbour, they tal literature is contained in a pascontended that none but Jews and sage from the Persian poet Sadi, friends were such. They termed all quoted by Sir William Jones, the the heathen their enemies, and their sentiment of which is embodied in hatred toward them was proverbial. the following lines: A. D. 31.] CHAPTER V. 71 45 That ye may be the chil- love you, what reward have ye! dren of your Father which is do not even the publicans the in heaven: for he maketh his same? sun to rise q on the evil and 47 And if ye salute your breth-'a the good, and sendeth ren only, what do ye more than rain on the just and on the un- others? do not even the publijust. cans so? 46 For if ye love them which 48 Be ye therefore perfect, q Job 23.3. r Ge.17.1. De.18.13. Lu.6.36,40. Col.l.25. The sandal tree perfumes, when riven, They were counted a vile class, parti y The axe that laid it low; Let man who hopes to be forgiven, because they were covetous and raForgive and bless his foe. pacious-deceitful and cruel as a 45. That ye may be the children. class. It is our natural pleasure and This is the temper of God, and to re- interest to love those who love us. It;emble Him, or to have evidence of is our Christian duty and privilege nDeing born of Him, we must show to love those who do not love us. such a disposition. " He is kind to Otherwise, what do we more than the unthankful and to the evil." This others. What special triumph is it is shown in the sunshine and the over evil passions?. What gain is rain, which are His. He sends daily our religion to us! Especially, what a thousand mercies upon the vilest reward have we by this rule. What sinners. And as we see daily this treatment could we expect of God on goodness of God to offenders, we the same principle? should practise accordingly. This 47. Salute. This word is often is contrary to carnal nature. Yet rendered greet, and sometimes emthis is God's plan in the world. To brace, as a token of friendship and show His wrath, and to make His affection. It is meant to express the power known, He endures with much common offices of civility and good long-suffering the vessels of wrath understanding, being on good terms fitted to destruction (Rom. 9. 22). and treating kindly. If you greet But at the judgment He will make none but your friends with marks of the closest distinction. "Then shall favour, what do ye special, or extra, ve return and discern between the or beyond others, to show the power righteous and the wicked'" (Mal. 3. and value of your religion I A fol18. Matt. 25. 46). lower of Christ is bound to do more 46. For if. To return good fbr than others, because the religion of good is natural, and a mere exchange Christ is better than others, and which none are too bad to make, as makes men better. it suits their interest; but to render 48. Be ye, 4.c. This is the language good fobr evil is most contrary to na- of the law. Deut. 18. 13. " Thou ture, and is the Christian's temper as shalt be perfect (marg. upright, or sindistinct from the world. —~ Publi- cere) with the Lord thy God." Therecans. Luke says sinners. The Pub- fore adopt no suchfalse standard as the licans were tax-gatherers, and their Pharisees, who qualify the law and business was to get from every body make it void by their traditions. Be and not to give-to take in, and not ye consistent and complete in your pito give out; and yet even these, who ety, in like manner as your Father in only knew of exacting dues from heaven.-~ Perfect. There is nothing every man, even they would render here to prove that sinless perfection love for love, and pay back in the is attained in this life. Paul consame coin the kindness shown to stantly uses this term (TXEtoL) to dethem. Publicans and sinners (or note an advanced, matured piety, as heathens) are terms often associated. distinguished from babes (vqrtot) ill 72 MATTHEW. [A. D. 31. even as your Father which is in 2 Therefore when thou doest heaven is perfect. thine alms, do not sound a CHAPTER VI. trumpet before thee, as the hyTAKE heed that ye do not pocrites do in the synagogues your 1 alms before men, to and in the streets, that they be seen of them: otherwise ye may have glory of men. Ver. have no reward2 of yoiur Fa- ily I say unto you, They have ther which is in heaven. their reward. I or, righteousness. Ps.112.9. 2 or, with. 3 or, cause a trumpet to be sounded. Christ. These were "men of full from noising them abroad. Augusage." "Leaving the principles or tine likens those who boast their good elements (rudiments), let us go on deeds, to the foolish hen, who has no unto perfection." Noah is spoken of sooner laid her egg, than by her cackas " a just man and perfect (or up- ling she calls some one to take it right, margin) in his generation," away. —~ Otherwise, or else, he loses where the latter clause is explana- God's approbation of the act. TIPe tory. (Gen. 6.9.) He was pious in merciful, who are humbly andheartily all his relations of life. Luke reads, so, out of Christian charity, shall ob" Be ye therefore merciful " (6. 36). tain mercy (Matt. 5. 7). -~9 Even as. (WanrEp, Gr.) In like 2. Do not sound a trumpet. This is manner as, (4c. We are to have a phrase used in many languages to a holy God-our Father in heaven express boasting and parade. We -for a pattern; and we are never need not suppose that any trumpet to rest satisfied with our attainments was actually blown.- ~ Hypocrites, until we reach His spotless perfection pretenders, dissemblers, false characin the heavens. "He that dwelleth ters. The term was first used for stagein God, dwelleth in love, for God is actors, who often wore masks, and love." whose business it was to act a false CHAPTER VI. part, to assume the character of 1. Your alms. Our Lord having another, and counterfeit his conduct. taught us what we are to do, proceeds It may be remarked that stage-players now to teach us how we are to do it. and gladiators were introduced to the Doing alms is giving money, food, public by sounding of trumpets.clothing, or any such supply to the ~ Synagogues, and streets. Alms -were destitute. Those bounties to the poor specially distributed in the synagogues which you commonly give, give with or places of religious concourse. The the right spirit. Our Lord would poor would flock there, naturally hopcorrect evil motives in doing good ing for charities from the good. So, things. He would teach that the vir- the lame man at the temple gate tue lies not in the outward act, for the (Acts 3). In the Apostles' time, collecinward temper and aim may destroy tions for the poor and needy formed all the goodness in His sight. " Am- part of the worship on the Sabbath. bition maketh alms vain." Doing The streets, also, at the corners, and alms, or distributing supplies among where roads met, served as a resort; the poor, to be seen of men, where the and there, amongst the crowd, the object is to make a show, and attract utmost ostentation was shown by the public notice-this has no praise-wor- proud and heartless donors. —~- Their thiness before God. A Christian should reward. This noisy praise in the let his light shine. He should there- streets they look for, and they get it to fore be willing that others should their heart's content; and this is all know of his doings, for example's they shall get. God gives them their sake. But this is plainly different request, but sends leanness into their A. D. 31.] CHAPTER VI. 73 3 But when thou doest alms, the streets, that they may be let not thy left hand know seen of men. Verily, I say what thy right hand doeth: unto you, They have their re4 That thine alms may be in ward.b secret: and thy Father, which 6 But thou, when thou prayseeth in secret, himself shall est, enter into thy closet, and reward a thee openly. when thou hast shut thy door, 5 ~ And when thou prayest, pray to thy Father which is in thou shalt not be as the hypo- secret; and thy Father, which crites are: for they love to seeth in secret, c shall reward pray, standing in the syna- thee openly. gogues and in the corners of 7 But when ye pray, use not a Lu.8.17; 14.14. b Pr.16.5. Ja.4.6. c Ps.34.15. Is.65.24. soul (Psalm 106. 15). These cuts are against their showy habits of prayer. taken from the plates of Kitto's En- It is not the place that is here concyclopedia, showing the postures pre- demned, but the feeling that gives the valent among the Orientals. Standing act such vain prominence. Pomp and in prayer is doubtless the scriptural parade in prayer for vain-glory is an mode for public worship. 1 Ki. 8. 14. awful abomination before God. The-i 3. Alms should be given in secret; chose the most thronged places, and that is, unostentatiously, without a had no relish for secret prayer: they disposition to blaze the good act wished to be seen of men, so as to get abroad.-IT Let not thy left hand the character of great devoutness and know is a proverbial phrase, to ex- piety. press a modest privacy-not making 6. Tly closet-a retired apartment it known even to ourselves-not mak- for prayer. This was commonly, ing it a merit, or taking the praise to among Orientals, a room rising, like ourselves. This non-appropriation of an observatory of a modern house, it-this internal, humble unconscious- above the main building. It someness of a good work, contrasts essen- times had two or three apartments. tially with the trumpeting forth of the "The little chamber " (2 Kings 4. 10), Pharisees. Such vain ambition is to "the summer chamber" (Judges be cured by remembering God's om- 3. 20), "the upper chamber" (2 Kings niscience. He needs no proclama- 23.12), "the inner chamber" (1 Kings tion of our good deeds to inform 20. 30), may refer to this. It was a Him, and He looketh on the heart. place for retirement and undisturbed He sees, and shall reward thee openly devotion in private. Christ would when the secrets of all hearts shall be teach that we should rather seek revealed (25. 34). secrecy, than court a vain publicity. 5. The same warning is directed We should pray alone, because we 7 74 MATTHEW. [A. D. 31. vain repetitions, d as the hea- them: for your Father knowthen do: for they think that eth f what things ye have need they shall be heard for e their of before ye ask him. much speaking. 9 After this manner there8 Be not ye therefore like unto fore pray ye: Our g Father h d Ec.5.2. e 1K.18.26,&c. fLu.12.30. Jno.16.23-27. gLu.11.2,&c. hRo.8.15. have private business with God, and words repeated to spin out a heartless every one of us must give account prayer, or to make a merit of long of himself to God. Besides, the ad- prayer, that Christ is speaking. Those vantage is, that one alone can better to whom he alluded calculated " to be command his thoughts, and pour them heard for their much speaking." Much out more freely and fully "where praying is a different thing, and is none but God can hear." It is called commanded. secret prayer, because it is secluded 8. A Jew ought to know and do better and apart from the notice of men. than a Gentile. God was his Father. But social and public prayer are no How consoling to a sincere heart, that less a duty. The main object here is God knows its real desires, beyond to rebuke pretension and parade in the poor clothing of words. But prayer. We read of Christians being though He knows what we need, begathered for prayer (comp. Acts 1. 4, fore we ask, it is right to ask what and 2. 1. Acts 1. 24; 12. 5, 12). In we want. God's knowing about it prayer we are to shut out the world does not alter our duty to ask for it: and all vain thoughts. and He has made His promises with 7. Vain repetitions — an empty this requirement, that we shall ask if round of phrases recited, parrot-like, we would receive. " That which is or an idle repeating of the same unsought would mostly remain unacwords, without thought. The term knowledged also." "Ask and ye shall (battologesete) is supposed to be taken receive," is a command no less than from the primary sounds of infancy- a promise. " We are to pray," says an incoherent babble. The Old En- Bengel, " not that we may teach the glish translation renders it here " Bab- Father, but worship Him." ble not too much." " An endless tu- 9. Here follows the " LORD'S mult and hubbub of words," says PRAYER," SO called because dictated Augustine, "is often substituted for by Christ to His disciples, and so the unspeakable utterances of the having the Lord for its author. John spirit."- The heathen-the Gen- had delivered some frame-work of tiles, or the nations, as the term is, prayer to his disciples, and one of who were foreigners and aliens from Christ's followers requested the same the commonwealth of Israel. Jews from Him (Luke 11. 1). This was should not be or do as the unenlight- very commonly done by the Jewish ened heathen. Christians should not teachers. -IT After this manner — act like the world. It was not against like this-in this style-not as the repetition, but vain repetition, that our Gentiles or Pharisees. This was inLord here spake. This the Gentiles tended as a guide to devotion. A often practised; and the merely for- skeleton and frame-work of all prayer mal among nominal Christians will -a normal petition. Our Lord was often copy the Pagans. We may teaching them how to pray, not what pray and pray again for the same to pray. He did not mean that all thing. We may repeat our desires our prayers should be in these exac. and words in the same prayer. This words. Luke has given the same sometimes is done devoutly from very prayer in different words (Luke 11). earnestness, and in the way of impor- Christ and the Apostles used other tunity. It is against idle and empty words of prayer (Matt. 26. 39; 42. 44. A. D. 31.] CHAPTER VI. 7j which art in i heaven, hallow- will be done, in earth 1 as it is ed be j thy name: in heaven. 10 Thy kingdom k come: thy 11 Give us this day our m daily bread: iPs.115.3. j Ps.l11.9; 139.20. k c.16.28. Re.11.15. Ps.103.20,21. m Pr.30.8. Is.33.16. Acts 1. 24, 25). This should always our spirit and the Spirit of God." be the substance of a well-ordered The Spirit witnesseth with the spirits prayer; brief, concise, comprehensive, of believers that they are the children and to the point. It consists of' a of God.- tallowed be thiy namne. preface, six petitions, and a doxology, Let that whereby thou makest thyself and it is found substantially in the 19 known be held sacred, kept holy, and prayers of the Jewish Liturgy, except every where revered. God's namne the clause, " as we forgive our debt- means ";-His titles, attributes, ordiors."-a~ Our Father. God will, nances, words and works;" because a first of all, be owned in his true char- name is that whereby any one is acter, as the paternal source of all made known; and this first petition HIis creatures —Creator, Preserver, begs that God and all divine things governor, Benefactor, and the cove- may be held sacred, venerated and nant Father of believers. And we adored among men and in all the cannot go on with our prayer until universe. We are, first of all, and we recognize Him in His endearing in all our conduct, and all our prayers, relations to us. We never have the to have respect to God's glory. To heart to pray, nor can we ask aright, keep the Sabbath holy is to hallow it; until we see Him as our reconciled and so of all that belongs to true reFather in Christ Jesus. Under the ligion.-1~ Thy kingdovm cotme. The old Covenant, they could only say kingdom spoken of in Scripture, is Master; under the new, we say Abba the kingdom of Christ-the reign of FPaither (Rom. 8. 15. John 1. 12). It is grace which He has set up in the otr. Father, not my Father. It is world, called the kingdom of heaven, meant to be the prayer of brethren, and the kingdomof God. This petition who in Christ are knit together into recognizes His Divinity, and shows one body, adopted in Him into the that He is to be regarded as one with same family.- I In heaven. Most the Father. Let Satan's kingdomn be Exalted, the High and Lofty One. destroyed, and the kingdom of grace This expresses utmost reverence, and be advanced, ourselves and others acknowledges His omniscience, om- brought into it and kept in it, and let nipresence, omnipotence, and all His the kingdom of glory be hastened loftiest attributes. (See Psalms 2. 4; (see Shorter Catechism). Men op115. 3.) This address was common pose this kingdom because they disin the Jewish prayers with the same like its holy restraints and pure govmeaning; yet God is every where pres- ernment, and so they help on the kingent as a spirit, and a dispenser of dom of Satan by serving sin. The spiritual blessings to His worshippers. darkness, degradation and vices of "Where two or three are gathered heathen countries show that this kingtogether in my name, there am I in dom has not come among them, bethe midst of them," &c. His glory cause it is " righteousness, and pleace is such that the "heaven of heav- and joy in the Holy Ghost" (Rom. ens cannot contain Him" (2 Chron. 14. 17). We can help forward every 2. 6). We are thus taught to look Christian enterprize as we have opfobr God, not in ourselves, but out of portunity and ability, and we c:n and above ourselves. " This is a always put up this petition, and so we protest," says Augustine, " against can extend the kingdom by our lapantheistic notions, against all philo- bours and our prayers.-~ Tkhe, will rophical schemes, of the identity of be done. God's will is the only true 76 MATTHEW. [A. D. 31 12 And forgive us our debts, n 13 And lead us not into tempas we forgive our debtors: tation, but deliver us p fron n C.18.21-35. Lu.7.40-48. o C.26.41. Lu.22.40,46. p Jno.17.15. standard of conduct fobr all creatures; -T~ Daily. This word means essenand on this fallen earth we must have tial-sufficient for our support. Luke fiom Him the power to do His will. says, " Give us dav by day our daily NWe must pray for ability " to know, (or sufficient) bread." It is meant to obey, and submit to His will in all include all daily supplies, as well for things, as the angels do in heaven." the body as for the soul. This whole The Scriptures contain His will as prayer is meant for more than one. here spoken of. We are to seek the "Ovr Father " —" give us " —" forgive circulation of the Scriptures, and their us "-" deliver us," &c.; and being widest influence, and the most coin- here set forth for a style of daily plete subjection of men to their divine prayer, we are taught to pray socially, rules. Most men seek their own, not day by day. This can be done in the the things which are Jesus Christ's. family; and it is daily, family prayer Yet, if they had their desire, it would that seems supposed here, where the end in their own ruin not only, but in family head asks daily for such bounthat of the universe. On the other ties as are needed. "Having food hand, if God's will were done by all and raiment, let us be therewith conas by angels, this earth would be like tent" (1 Tim. 6. 8). Daily piety is heaven, where the angels dwell. They requisite-we are to live daily and do His will most perfectly (Psalm hourly upon God. 103. 20). And we are here taught 12. Debts. In Luke another word not to be content with doing our duty is used, which reads " trespasses." as others do it, but as angels do it That is here the meaning (see vs. 14). (chap. 5. 48). We are to aim at The Scriptures often speak of sin in being perfect, "like as our Father this light. Trespasses, or sins, are in heaven" and "the angels in debts. Sinners are debtors. They heaven are perfect;" and we are to owe God vast amounts of love and pray that more and more God's will service, which they have never paid may be every where and in every way Him, and never can pay. "What shall obeyed. Christ had a human will I render unto the Lord for all his bensubordinated to the Divine will in efits toward me " (Psalm 116. 12). To Him, yet not abolished by it. forgive a debt is to free the debtor 11. After having first sought the from payment, and blot out the glory of God in our petitions, we may charges against him. God forgives pray even for bread. Whatever we the debts or sins of' His people, by need for our daily sustenance we may blotting them out, and not remer-nbcras-k of Him. Unless He favour us, ing against them their iniquities, of we cannot obtain a morsel by greatest which they repent. Christ has satisindustry and toil; therefore we ought fled the claims of Justice for all who daily to thank Him for all that wve get. trust in Him, and He can claim forWe should feel this dependence upon giveness for all who are His, while it Him for every thing, and we should is all of grace to them. He has taken desire to receive every good gift as away the condemnation (Rom. 8. 1), from His hand, even though we may and now God can be just and yet jusearn it from others. Every good gift tify. Reference is here made to daily is from above, and cometh down from trespasses, for no man liveth and sinthe Father of lights. Jas. 1.17. This neth not. —~ As we forgive. We brief prayer covers all temporal mer- must be able to say, as it reads in cies, and includes all that we need Luke, "'for we also forgive." Our ask. Such a style of petition for Lord dwells here on this duty (see earthly things, teaches us moderation. vss. 14 and 15). Godconfines us most A. D. 31.1 CHAPTER VI. 77 evil: for thine q is the king- 14 For if ye forgive men their dom, and the power, and the trespasses, your heavenly Faglory, for ever, Amen. ther will also forgive you. q Re.5.12,13. specially and solemnly here to the companions surround them, and they great gospel law of forgiveness. Our apologize for these allowances. They forgiving others will not, of itself, often feel strong, and think there is save us; no virtue can atone, and no no danger; but they run into the worship is acceptable with hatred or temptations, and are led astray by an ill-will in our hearts, or wilful quar- enticing world. There is no safe rule rels with others (vs. 23); and no but this-to dread and pray agairnst prayer for forgiveness need be offiered all forms of temptations, and so todeny unless we are ready to forgive. Matt. ourselves those occasions, companlS. 35. Mark 11. 25, 26. So Christ ions, and employments which are has joined together this important calculated to ensnare our souls. " As duty of forgiving others, and this most strangers and pilgrims, abstain fronom important prayer of a sinner to be for- fleshly lusts that war against the soul." given. Christ, in forgiving us, sets us 1 Pet. 2. 11. — T Evil. Literally, the most perfect example of forgiving " the evil;" that is, the evil or dreadinjuries. "How terrible may this ful consequence of temptation. Or, prayer become to us (says Augustine), it may mean, " the Evil One," Satan if we be unforgiving." We are (Matt. 15. 19. 1 John 2. 13), and so taught, in all our prayers, to examine include all sin and misery in the wiwell our own tempers. How import- dest sense. We may and ought tc ant to put up this prayer in the right pray for deliverance from all that bespirit! If we are unforgiven or un- longs to sin. God alone is the Deforgiving, we must surely perish! liverer. To be delivered or set free " Depart from me, ye workers of in- from our evil natures, from Satan's iquity" (Matt. 25). This petition snaces, from sorrow, and suffering, alludes to daily trespasses as the bread and sins, is matter for daily prayer. to dailybread. How can perfectionists Sin is the greatest evil, and the source use the Lord's prayer. 1 John 1. 8. of all beside. Christ has come to 13. Temptation. Let not our course bring us deliverance from the bondlie through temptation. Christ was age of corruption, into the glorious led up by the Spir-it into the wilderness, liberty of the children of God.to be tempted-yet He was tempted IT Kingdom. Here follows the doxolo"of the devil;" and in the execution gy, ascribing to God all the power to of His official work, His mediatorial perform these things, and all the course was marked out through that praise and glory for their pertformfield of trial. BAnd as we know our ance, and from it.- r Amen. This sinfulness and weakness, it is fit that word is from the Hebrew verb, to be we should not ask forgiveness for the firm, siere. It means, so let it be! or, past, without imploring this exemp- may it be made sure! It is added at tion from trial for the future. This the close, to express the strong desire is an implied confession of our frail of the petitioner for all that he has and erring nature, and of our imper- asked. It is a form of subscription and feet state. It is the sin of many that seal set to the prayer, confirming it as they do not dread and deprecate temp- the hearty wish of the suppliant, or it tation, but run into it. If they prayed is a general enforcement of the reagainst it, as Christ has taught, they quest. Such phrases are commonwould be more watchful of it (Matt. as in memorials to government we 26. 41). The young are especially say, " So your petitioners will ever exposed. Young professors of Christ pray." This word, cam-en, though often fall. Gayamusements andvain often spoken lightly, is properly a 7* 78 MATTHEW. [A. D. 31. 15 But if ye forgive not men ily I say unto you, They have their trespasses, neither will their reward. your Father forgive your tres- 17 But thou, when thou fast passes. r est, anoint thine head, and wash 16 ~ Moreover, when ye fast, thy face; be not, as the hypocrites, of a 18S That thou appear not unto sad countenance: for they dis- men to fast, but unto thy Fafigure their faces, that they may ther which is in secret: and thy appear unto men s to fast. Ver- Father, which seeth in secret, rEp.4.31. Ja.2.13. s Is.55.3,5. shall reward thee openly. solemn form of prayer to God, who The Pharisees fasted twice a week only can make anything sure. It was (Luke 18. 12), to wear the appearsometimes used to express the uniting ance of extra sanctity and devotion. of a company in a social prayer (1 Cor. This was on the second day of the 14. 16). It occurs very often in the week, when Moses ascended Mount Gospels, rendered " verily," or repeat- Sinai, and on the fifth day, when he ed, " verily, verily." came down.-Tr A sad countenan.ce. 14. This refers to the fifth petition. More literally, a scowlingrface-a suiIt would indicate, that as forgiveness len, morose look. —-~ Tihey di.sfiegtre. is the great message of the Gospel, They spoil the appearance of' their so it is the leading duty of fellow-sin- faces, neglecting to wash, and comb, ners toward each other. This would and anoint themselves as usualaccoant for this particular subject throwing ashes and earth upon their being here taken up out of all the heads. They strove to look as squatopics presented in the Lord's Prayer. lid and wretched as possible. The Besides, the fifth petition was peculiar, Searcher of hearts knew that th.ir as having this sort of condition an- object was only to appear self-denied, nexed, "as sceforgive;" and here the humble, and devout in the sight,f reason is assigned for such a proviso. men. -TFor, if ye forgive, &c. The true 17. Anoint thy head. It was THEIR spirit of forgiveness, in imitation of custom to wash at every meal, and to Christ, is a pledge of forgiveness anoint freely with olive oil, exceopt on being obtained of Christ. Auniform days of fasting. Christ teaches that temper of forgiveness is characteris- they should not make such alteration tically Christian, and Christians who in their appearance. but anoint and have obtained pardon through Christ, wash as qusual, having lofr their obare charged to expect that measure ject, not to show themselves to men of forgiveness front God which they as fasting, for this is hypocrisy and mete out to others. No one virtue mockery, but to appear acceptably can save, but it can give evidence of before God. In all these precepts our regeneration. An untorgiving Christ would guard His disciples spirit has no evidence of pardon from against a vain show and enpty pa. God. rade in their devotions and duties. 16. Moreover, wuhen ye fast. The 19. Christ had enjoined sincerity great Teacher here lays down again toward God in almsgiving and fastthe doctrine of sincerity and sim- ing-in charity to others and piety plicity in religious devotions, and ap- toward Him. IHe had also taught plies it to fasting, as He had done to them to pray and how to pray..N.vw alms and prayer. This alludes to he proceeds to discourse against their private andvoluntary abstaining worldliness, which is so hostile to from food. The Jews had four an- benevolence and confidence in Him. nual fasts, and many private fasts. -We should not seek independence of A. D. 31.] CHAPTER VI. 79 19 T Lay not up for your- rupt, and where thieves do not selves treasures upon t earth, break through nor steal: where moth and rust doth cor- 21 For where your treasure rupt, and where thieves break is, there will your heart be also. through and steal: 22 The light of the body is 20 But lay up for yourselves the eye: If therefore thine treasures in u heaven, where eye be single, thy whole body neither moth nor rust doth cor- shall be full of light: t Pr. 23.4. Lu.18.24,25. He. 13.5. u Is.33. 6. Lu. 2.33,34. 1 Ti.6.19. vLu.11.34,36. His providence, or prefer earthly to retain. We are charged to send it heavenly wealth. —~ Treasures. Val- before us to that world where we are nable articles-money, raiment, corn, certainly going, that we may find it wine, oil. This was the wealth of there. the rich in the East. The language 21. The heart will be where the here is, Do not treasure up treasures, treasure is. This duty is urged here, or store away stores for yourselves from the consideration that the heart tupon earth-that is" Do not make it will cleave to the treasure wherever your chief aim to hoard up large and whatever it be. We may know possessions here below. The great where we have our treasure laid up, hinderance to spirituality is worldli- if we notice where our affections are iness. — Upon earth. This is not set. The heart follows and fixes on the place for laying up possessions- its treasures, whatever they be, or because it is full of destructive agents, wherever. " If riches increase, set moth, rust androbbers. —fMoth. As a not your heart upon them." We principal article of wealth was in good- should employ our earthly treasures ly garnments and changes of raiment, in heavenly deeds of benevolence and and as moth is a small worm which piety. And we should take care of our ruins clothing, it is meant that their hearts, for they shall be corrupted and possestions are perishable, and will worn by cleaving to earthly treasures. be destroyed.- I Rust. By the rust We can properly and safely cleave that destroys metals, is meant that only to that which is true and eternal. which would render their other valu- " Keep thy heart with all diligence, ables worthless. In general, it alludes for out of it are the issues of life." to the gnawing tooth of Time. All 22. The light of the body. All light earthly treasures are liable to perish enters by the eye. Every thing deby treachery of men, disasters of Prov- pends upon the condition and action idence, and their own perishable na- of this organ. This is an adage. Our ture. They shall fade away and fail chief impressions abroad in the world at last, and often while the owners depend upon the eyesight, what the are alive. "Riches take to them- eye is set upon, and what it sees, and selves wings."- ~ Treasures in hea- how. Our actions mostly depend on ren. Provide for your soul's inter- this.-~ Single-simple, set on one ests. This is more than the body. object, or seeing clearly and not conLay hold on the hope set before you. fusedly. The eye, here, is the intenSet your affection upon things above. tion or motive. In general, it means Seek an inheritance incorruptible and the disposition.-~ r Full of light. undefiled. Heaven is the place for Lucid as if all an eye."-Bengel. All laying up an enduring portion. These your actions should be well advised, treasures are such, and the place is and full of wisdom and spiritual unsuch, that they can never be invaded, derstanding in the knowledge and mnuch less destroyed. God offers to service of Christ, by having the eye take into His own secure keeping singly or supremely directed upon that which we otherwise could not Divine things. "This one thing I 80 MATTHEW. [A. D. 31. 23 But if thine eye be evil, that is in thee be darkness, how thy whole body shall be full of great is that darkness! darkness. If therefore the light 24 ~ No man can serve two do." " Looking unto Jesus." So eyes. "The love of money is the root racers run with an eye singly on the of all evil." Covetousness leads men goal. This singleness of purpose and into a snare, and when wealth is so feeling makes our course straight and avariciously sought after, it stands in plain. the way of seeing any thing else. 23. Evil. As a single eye is good, So it blinds men. As to earthly and so an evil eye is double. "A double- heavenly wealth, we do supremely minded man is unstable in all his seek after one or the other, even as a ways." A blurred or double sight servant cannot hold himself at the sees nothing plainly, but all conius- call of two masters, and cannot be edly, and the result will appear in all said to render both his service, bethe conduct.-~ Darkncess. ]gno- cause each master requires all. The rance and sin belong to a depraved parable of the unjust steward (Luke aim, and an unfixed and wavering 16. 1-3.) was spoken by our Lord, to sight. "Having the understanding impress this sentiment. darkened-being alienated fiom the On verses 19-34, OssERYs (1.) life of God through the ignorance that Worldliness is the great hinderance is in them because of the blindness to spirituality, and the opposite to of their hearts." (ch. 20. 15. Eph. internal purity. It is contrary to 4. 18. Deut. 15. 1. Prov. 25. 6.) the spirit of prayer and true benevoThere is no security for holy living lence, as just insisted on by our Lord. out in the utmost singleness and (2.) Laying up, as opposed todistribsteadfastness of purpose to serve God, uting, and laying up for self, instead and in the fixedness of thought and of dispensing to others and using for faith and affection upon things above. the Lord, are here condemned (vss. 19 - f Thte light that is in thee. The and 20). Laying up earthly treasures li.ght of understanding and conscience. instead of heavenly, is the evil-and The conscience enlightened is God's usually the result is an aim to be incommand within us. If this be dark- dependent of God's providence, so as ness, how total is the darkness, and not to plead the fourth petition, " Give how dreadful and how fatal. " Even us day by day our daily bread." It their mind and conscience is defiled." seeks at length to live on something Sin darkens the mind more and more. besides God. It lays up the sources Men are totally depraved. Sin is not of disappointment. It is laying up of merely in the act, but in the nature. our valuables upon earth, where every It is not merely in the will, but in the thing is unsafe. Moth and rust are eye. Having the understanding and there, and the valuables that are conscience darkened, they plead a treasured up are of themselves perkind of Divine authority for sin, and ishable. There are destructive agents, then how great is the darkness-they as insidious as the moth; and there is even walk by darkness-are guided the element of corrosion in their very by a wrolng lig ht-the torch-light of nature, just as some metals rust ftor Judas. Spiritual light is imparted want of use. And there are thieves only by that power which made the besides ready to steal valuables of this light of the natural world t ) shine out kind-robbers, whose occupation is to of' darkness. Sinners are blind to plunder such stored treasures. Spirtheir own interest and duty and des-i tual treasures laid up are out of such tiny; " having eyes they see not" the reach in heaven, " an inheritance inplainest truths of God's word and corruptible and undefiled." Hence providence. Paul was chosen as a our true wisdom is to make such an messenger of truth to open the blind in-zestment, which is so superior in 4. D. 31.] CHAPTER VI. 81 masters: w for either he will 25 Therefore I say unto you, hate the one, and love the oth- Take no thought y for your life, er; or else he will hold to the what ye shall eat, or what ye one, and despise the other. Ye shall drink; nor yet for your cannot x serve God and Maam- body, what ye shall put on. Is mnon.,o Lu. 16.13. r Ga. 1.10. 2 Ti.4.10. Ja. 4.4. y 1 Cor.7.32. Ph. 4.6. itself, and so much more safe from set. WVe may so live as to lay up harm. A~nd as to our hearts (vs. 21), treasures in heaven,even as the worldthere is this moral objection against ling daily stores away his empty having our valuables in such worldly treasures on earth. goods. Not only is it not real estate, 24. The essential difficulty and it is not fast property. But as the heart folly of attempting this double service of the worldling cleaves to the ob- are here pointed out as a warning. ject of affection and aim, the heart The man will either hate Satan and itself will suffer injury by holding to love God-or else he will hold to Sasuch perishable and unworthy objects. tan and despise God.-T~ Mammon. It will be more and more corrupted This is a Syriac word meaning riches and worn. For such "love of money or worldly lucre. To serve mammon, is the root of all evil, which while is to labour for it as a servant labours some coveted after, they have erred for his master; to be devoted to gain, from the faith, and pierced themselves and to have the heart set supremely through with many sorrows." Covet- upon the world, making every thing ousness is idolatry, and it leads to bend to the attainment of property. disobedience of God, and often, also, The poor may be as worldly-minded to dishonesty toward men. Hence and avaricious as the rich. To serve the nqext (vs. 22): If the heart be God is to obey him, to labour for his simple and single, the whole mind cause, and to have the heart set upon will be illuminated and luminous to Him-to regard His will in all things, others. This sincerity or singleness and to devote ourselves to the pracof service as unto God is taught in tice and pursuit of godliness. We regard to alms and fasting and may know whether we are servants prayer in the first part of the chapter, of the one or of the other, by observand it is essential. But in double- ing the course of our thoughts and seeking (vs. 23), as of God and mam- desires and actions, and watching mon, there is all the warping of judg- which object we are wont to prefer. ment and bending of principle and " To whom ye yield yourselves serstretching of conscience that belongs vants to obey, his servants ye are to to a worldly, avaricious course. All whom ye obey." Rom. 6. 16. We is darkness-conscience is darkened should serve God and not mammon, -the mind is not clear-the soul is and we should do it by studying to in darkness-the life is dark. The know our duty from His word, and candle which God has given to shine, by striving daily to follow His comrnis put under this bushel measure. mandments, setting our affections Then a man at length walks by dark- upon things above and not on things niess-a depraved conscience directs on the earth. him: " a deceived heart hath turned 25. Take no thoenght for your life. him aside, so that he cannot deliver Be not over-anxniovs about your livhis soul, nor say, Is there not a lie in ing-livelihood. Sothe English word my right hand." We cannot be both thou ght is used by our translators in worldly and heavenly. We may 1 Sam. 9. 5. for orcr-solicitude, and it know where our treasure is, by mark- is found with this sense in the old ing where our heart's affections are English writers. Parkhurst says, the 82 IMATTHEW. fA. D. 31. not the life more than meat, and them. Are ye not much better the body than raiment? than tl iey? 26 Behold the fowls of the air: 27 Which of you by taking for they sow not, neither do they thought can add one cubit unto reap, nor gather into barns; yet his stature? your heavenly Father z feedeth z Job 38.41. Lu. 12.24,&c. Greek term in its derivation means a 26. As to food, a very plain case, distracting, heart-dividing careful- which all can behold, and most fit to ness. It is the same word in Phil. inspire confidence in God, is His care "Be carce/tl for nothing," and our of'the birds. le provides for themSaviour's word to Martha, " Thou furnishes their food-they seldom or art careful and troubled about many never starve in hardest weather-no things." This is the enforcement of famine reaches them. See Psalm 147. the precept against worldliness and 9, where the term is ravens (which worldly-mindedness, in the former Luke uses), and as some think because verses. This command does not for- the young ravens are immediately bid a moderate and well-regulated deserted by their parents, and must be attention to our worldly interests, but specially provided for by God. This instead of such an over-solicitude for would make the case more marked. this world's goods as would crowd out It applies to all birds. And the argudivine things, or make them subordi- ment from less to greater holds here nate, we are to look more to God, and as before. We are better than the trust more in his power and promi- birds of the air, not as serving God ses. The scriptures often exhort to better, but as of more importance in diligence in our worldly pursuits the scale of' being-having souls, and (1 Tim. 5. 8. 2 Thess. 3. 10. Rom. being immortal. Trust in Christ. 12. 11). As the early disciples often 27. The next argument is from the forsook all to follow Christ, they frzuitlessness of such over-anxiety. would have grievous cares. What can it accomplish at best? 25. Is not the life more than meat? Suppose you indulge such distracting If He can give you life, He can give solicitude, what can you achieve with you means to support it; and would it all?- [i For which of you by takingr He furnish the greater, and not the th/ought-with all his thought and less? Is not the life more important anxiety. A striking question is here in His sight than the food it requires? put to show how utterly vain it is to And did He not give you life, the fret and drudge independently of God's greater blessing, without your care, providence. Who can add to his statand what value is raiment in com- ure or height by any amount of painsparison with the body itself? It is taking oranxious endeavours? Who not all of' life to live. " A man's life can make himself a cubit taller than consisteth not in the abundance of he is? How impossible! God has the things which he possesseth." Is this matter entirely in His hands, and there not every encouragement to ex- it is a thing which no one ever atpect His. care for your bodily wants, tempted, so utterly is it beyond our and to look to Him accordingly? The reach. —f One cubit. From 18 to idea is that He has given you life, 22 inches. Originally it marked the and a body without your care. He length of the arm, from the elbow to will give you food and raiment which the farthest point of the hand. The are the lesser gifts; and food and rai- word in Latin means the lower arm. ment He givea to the fowls and lilies, (See Deut. 3. 11.) This is not a disand shall He not much more, to you? tinct item of care proposed as rank" Man must be sent to school to the ing with food and raiment, but a quesfowls of the air." Henry. tion put, to show the folly of self-de, A.. 31.] CHIAPTER VI. 83 28 And why take ye thought 30 Wherefore, if God so clothe for raiment? Consider the lilies the grass of the field, which toof the field, how they grow; day is, and to-morrow is cast they toil not, neither do they into the oven, shall he not much spin: more clothe you, O ye of little 29 And yet I say unto you, faith? that even Solomon in all his 31 Therefore take no thought,a glory was not arrayed like one saying, What shall we eat? or, of these. a Ps. 37.3; 55.22. 1 Pe.5.7. pendence and distracting care from but trees. Where fuel is scarce, withnot putting trust in God, the sove- ered stalks and dried grass are used reign disposer of all. Therefore it for the fire. In these countries, also, need not relate to the measure of life, baking is done by heating an oven which, as Bengel remarks, is not with such fuel. A hole is dug in the measured by cubits. A cubit to the earth about the size of our common stature, is put, as the most impossi- ovens, and paved with stones. When ble thing-for it were impossible to these stones are heated by the fire, the add an inch! Yet the height is " that ashes are removed and the dough is which is least." Luke 12. 26. spread upon the stones, These ovens 28. As to raiment or clothing, the were most commonly in use (comp. argument is taken from God's care of Ezek. 15. 4). They had a way of the flowers and fields, in clothing baking also on the heated sand, and them with their verdure and beauty. they used portable ovens made of:- 5 Consider, or attentively survey clay or plates of iron.-~ 5 Much them. They do not toil or labour. more. This refers to the certainty, They use none of the means for their not to the quality of the clothing. Here clothing which men employ. Who we may have rude apparel, and yet arrays them, or beautifully dresses be faithfully clothed. In heaven our them. Kings of the East wore very raiment shall be more splendid than rich and elegant robes of purple and Solomon's. —-- 0 ye of little fait. white. And Solomon. we know, had Such undue anxiety for our tempvral great splendour in his court. But affairs shows a want of trust in Diieven he, in all his most gorgeous ap- vine Providence. If' Christians conparel, was not as splendidly clad as fided more in Christ, believing in His the lily. The lily of Palestine is a universal power and care, and felybeautiful scarlet-its size about half ing on His abundant promises, and the comrn on tiger-lily-the flowers living on His covenant, they would are turban-like. It grows in the lo- not give way to such distracting anxcality where Christ delivered His dis- ieties. And Christ complains most course, and it blooms at the very sea- of our not trusting Him for all things. son when this sermon was supposed 31. Therefore. Do not worry about to have been delivered. Kitto. He food and clothing. We must have is over all, God blessed forever. cares, and we should be careful. But 30. Wherefore. If such care is we have no right to fret and teaze taken for clothing the short-lived ourselves about these matters, that grass that grows to-day, but to-mor- are so in the hands of God. We row is burned for fuel, how much must own His supremacy and trust more will He clothe you. How little His fatherly covenant love. consequence what clothing the grass 32. Gentiles. In Luke it is " tL e naof the field has'. The grass is a term tions of the world"-the unenlightened used in the East to include flowers heathens. The Jews, who knew of and herbs, and every thing in the field the true God, ought to live diflerently 84 MATTHEW. [A. D. t. What shall we drink? or,Where- 34 Take therefore no thought withal shall we be clothed? for the morrow: for the morrow 32 (For after all these things shall tt,ke thought for the things do the Gentiles seek:) for your of itself.d Sufficient unto the heavenly Father knoweth that day is the evil thereof. ye have need of all these things. CHAPTER VII. 33 But seek ye first b the king- UTUDGE e not, that ye be not dom of God, and his righteous- d judged. ness; and all these things shall 2 For with what judgment ye be added c unto you. judge, ye shall be judged; and b I Ti. 4,8. c Le. 25.20,21. 1 Ki.3.13. Ps. 37.25. dDe. 33. 25. He.13.5,6. eu. 0. 37. Ro.2.1 Mlar. 10.30. 1 Cor. 4.5. from the dark pagans who were igno- CHAPTER VII. rant of His providence, and bowed In the last paragraph our Lord down to idols. But above all, Chris- discoursed about Divine Providence tians should remember that their own and grace-showed the wisdom of Father in HIeaven knows all their trusting in Him, and the folly of vexwants, and can supply them, and can ing and perplexing our minds too they not confide in His love 7 much with earthly cares, apart from 33. Seek first. Instead of caring Him, when the soul is so much more supremely for your daily living- important, and faith so much more food and raiment-give first attention excellent. We should cast all our care to the religion of Christ; seek it dili- Zpon, Him, for He careth fbr us. gently and earnestly-make it the first 1. Judge not, that is, rashly or concern. Strive, above all things, to harshly, orhastily, for thesake ofjudgembrace the offers of the Gospel, and ing-or with a spirit of severe judgto become interested in Christ by ap- ment. This applies to backbiting ardl plying for His righteousness, and as slandering the character and conduct. well for the holiness which He re- The Pharisees were notoriously prona quires as for the pardoning grace to this, and it is a natural disease. which He provides. Seek the merit We may form opinions of others, but of His death, and the spirit of His lift, not censoriously, or enviously, or unand the only justification by His plan fairly. It is unkind and unjust to of grace. Then you shall be inter- harbour such judgment, and in true ested in His covenant, which covers piety there is a disposition to be leniall good things, and even " our daily ent toward others' faults, remembering bread," for which Christ had just our own. We have no right to injure taught them to pray. " No good thing the character of others by any such will He withhold ftom them that walk criticism or disparaging opinion withuprightly." Psalm 84. I1. out a necessity, and to gratify a bad 34. For the morrow. Do not give feeling toward them. It is especially yourself such excessive anxiety for the odious where it is in a way of pharisafuture here. God has furnished prom- ical self-sufficiency.- T/.at ye be ises, exceeding great and precious, to not jmldged. One reason why we satisfy us about this; and to-mor- should abstain from any such treatrow belongs to itself. Let it alone mentofothersis this: that if we judge to itself. If it bring its own cares, it them, we may expect the like ourwill also have its own supplies. Do selves. And the presumption is all not borrow trouble. To-day's troubles against us in exercising such a temare enough for to-day, and every day per, and God will judge us with the has suficient cares for itself without severity of His law for such a maliadding those of to-morrow. Besides, cious feeling and practice. Luke adds to morrow may find us in eternity. the positive duties of giving and for A. D. 31.] CHAPTER VI. 8 with what measure ye mete, f it hold, a beam is in thine own shall be measured to you again. eye? 3 And why beholdest thou the 5 Thou hypocrite, first cast o lt mote that is in thy brother's the beam g out of thine own eye, but considerest not the eye; and then shalt thou see beam that is in thine own eye? clearly to cast out the mote out 4 Or how wilt thou say to thy of' thy brother's eye. brother, Let me pull out the 6 ~T Give not that which is mote out of thine eye: and be- holy unto the dogs, neither h cast fJu. 1.7. g Ga. 6.1. h Pr. 9. 7,8; 23.9. giving — ~I For. This is a proverb (comp. Gal. 6. 4). In Luke we find which was common among the Jews, this enforced by a parable, " Can the and expresses the sentiment just no- blind lead the blind." ticed in the preceding clause. Men 4. Thy brother-or neighbour, felwill deal out to us the same kind of low-man. What consistency is there judgment which we pass upon others, in offering to correct the fault of anand God also will visit us accord- other, and behold you are more in ingly. Even in this world, He treats fault? Such censoriousness God hates. men. often, as they treat others. (See 5. Hypocrite. See note on ch. 6. 2. Isa. 33. 1.) Haman was hanged on He is a hypocrite in pretending to be the gallows he had prepared for Mor- so much better than he is, covering decai. Esther 6. " As I have done, so his own faults, while he sets himself God hath requited me." See the case up as a judge of others.-IT See clearof ADONI-BEZEC (Judges 1.7). And ly. Correcting his own failings first, especially when we condemn in others especially his bad tempers, he will get the same sins that we ourselves com- rid of an evil eye-the beam will be remit, we condemn ourselves most se- moved, and he can better see to inspect verely (Romans 2. 1). Christ con- others' characters and conduct. He demns our taking satisfaction in judg- will judge more tenderly and truly: ing others, and our indulging sin in and finding out his own failings, he ourselves; for these things commonly will judge most moderately and mod-,o together. estly. Luke adds the doctrine of a 3. A nd why. It is unreasonable. tree and its fruit as a safe rule of j udgThis refers to a proverb common ing-yet we are to consider one anamong the Jews and others, about other, to provoke unto love and good men who censured their neighbours works in a Christian, mutual watch and were more grossly guilty them- and care. selves.-..~i Mote. The merest straw 6. Lest all judging might seem proor splinter, as opposed to the beam. hibited, our Lord here teaches that we The mote was the lightest, tiniest should not expose our religion to the chaff.-~ ~ The beam. was a huge tim- scorn of bad men. "Let not your her. How is it, asks our Lord, that good be evil spoken of." And in you look at a neighbour, and see sharp- judging others, we must still considly the smallest offences or faults of his, er dogs as dogs, and swine as swine, and do not see your own disposition in self-defence, otherwise sacred things or conduct. In the very temper in will be abused by being held indiswhich you judge him, there is a more criminate. While we are not to be too grievous wrong, than the small fail- severe, we are not to be too lax in ings which vou find out in your judgment. Here are two adages or neighbour. We should first correct common sayings which our Lord apOur own faults, because only then plies to this subject.-~ r That which can we consistently criticise others is holy-sacred things. " The holy S S6 MATTHEW. tA. D. l, ye your pearls before swine, lest 8 For every one that askethj they trample them under their receiveth; and he that seeketh feet, and turn again and rend kfindeth; and to him that knoc3kyou. eth it shall be opened. 7 S Ask, and it shall be given 9 Or what man is there of you, you;i seek, and ye shall find; whom if his son ask bread, will knock, and it shall be opened he give him a stone? unto you: i Ps. 81.10,16. Jno.14.13,14; 16. 23,24. 1 Jno.3.22; ils.55.6. Lu.18.1. 5.14,15. kPr.8.17. Je.29.12,13. thing" under the Old Testament, was idea of what is to be asked fobr; and the flesh of the altar.- Iff Dogs-and we are to ask with earnestness, dili — swine are the profane and sensual, gence and perseverance, as these or the malicious and debased. Dogs words would seem to indicate. To are they who turn the grace of God ask signifies a personal address. We into lasciviousness. In our judgment must believe that He is. To seek, sigof' others, we are not to be so lax as to nifies an object earnestly in view. consider dogs or evil-workers, as holy. To knock signifies an application at See Phil. 3. 2. "Beware of dogs.") the door, and an embrace of the promSee Rev. 22. 15. "Without are dogs." ise in the appointed way-(" We have We are not to give such offensive and boldness and access with confidence malicious people a good character, by the faith of Him." Ephes. 3. nor apply the promises indiscrim- 11, 12.)-ir Seek. Search for Diinately to them, lest we may wound vine things. They are hid to the natthe cause of religion. Nor are we to ural heart. " The secret of the Lord expose sacred things to the ill-treat- is with them that fear Him." " Then meait or abuse of outrageous and im- shall ye find me, when ye shall search pious men. 2 Pet. 2. 22. Matt. 15. for me with all your hearts."27. There is nothing here to excuse ~T Knock-that you may enter by the such as fear to rebuke iniquity or re- door. John 10. Make application to fise to engage in active duty-unwil- Christ to be admitted fully into the ling to testify for Christ. By neglect- mysteries of His kingdom. 2 Cor. 6. ing altogether the rules of prudence 18. Luke 13. 25. You are brought and sound judgment, we might rudely to the very door of heaven by the Gcscast the doctrines and precepts of re- pel. Knock for entrance. It is not ligion before the most debased and enough to say our prayers. Wemust grovelling men, only to have these ask with a view of receiving —we pearls trampled on, in colmmon with must seek as those that are anxious the filth of the sty. Pcarls are pre- to find-we must knock with imporcious stones taken from shell-fish of tunity as takingno denial. See Luke the oyster species. Pearl oysters are 11. 8.-~T For every onLe. For strongfound in clusters, on rocks or pearl est encouragement, we are now pointbanks in the Persian Gulf; and near ed to the grace of our -Ieavenly Ceylon and Java. By "your pearls" Father as it is actually experienced are here meant the privileges and doc- among men. "The Lord is nigh trines of their religion. Matt. 13. 45. unto all them that call upon Him." 7, 8. Ask. Fundamental directions "Whosoever shall call upon the name are now given, and the discourse is of the Lord shall be saved." This is summed up. These are the summa- the established rule of' His grace; ry commands and promises in regard and this is the fact attested by all exto prayer. There are three various perience. Praying men and seekers assurances here to encourage prayer; of' God do receive and find. Psalm and prayer is a leading duty. In the 22. 26. Yet it is to be remembered Lord's prayer He had just given an that if we ask not with filial confi A. D. 31.] CHAPTER VII. 87 10 Or if he ask a fish, will he soeverye would that men should give him a serpent? do to you, do ye even so to 11 If ye then, being evil, know them: for m this is the law anti how to give good gifts unto the prophets. your children,i how much more 13 ~[ Enter ye in n at the strait shall your Father which is in gate: for wide is the gate, and heaven give good things to them broad is the way, that leadeth that ask him? to destruction, and many there 12 Therefore all things what- be which go in thereat: ILu.ll.ll,&c. mLe. 19.18. Ro.13.8-10. Ga.5.14. nLu.13.24. dence (" Our Father") and with hu- here, and proves what he set out to mility (" Thy will be done") the establish (ch. 5. 17), that He "came prayer is not complete: remembering not to destroy the law but to fulfil." always to lay every thing at the feet Every one can tell how he wishes to of Him who has all right, and whose be treated by others-kindly and with is " the kingdom and the power and allowance for his faults. He carries the glory." See Jas. 4. 3. Observe, this rule, therefore, within him, and prayerless men are found out by their has no excuse ior neglecting or violack of graces. As they have not the lating or misunderstanding it. Let spirit-so they cannot have asked. him treat others kindly, and with al9. Or what man. Our Lord choos- lowance for their faults, as Christ has es farther to illustrate and enforce this taught. This is the sum of the law by the conduct of parents. What and the prophets, as to our relative father will so badly treat a child's re- duties, and the world would be peace quest as to deny him what he needs- and happiness and good-will, it this or to give him what is evil. God rule prevailed in its true spirit among will withhold no good thing from them men. But all this has a special conthat walk uprightly, and blessed is the nexion with the Gospel plan-as folman that trusteth in Him, so as to lows: look to Him for blessings, and leave 13. Our Lord exhorts men bevond Him to judge of what is best. all their mutual moralities to embrace 11. Evil. Naturally corrupt-as tie Gospel. And here He distinctly distinguished from the heavenly Fa- teaches that to enter the gate of life, is ther, who is essentially holy.- something besides the cultivation of How ntuch more shall God show pa- such mutual kindness and good-will. rental affection toward the prayers This entrance, therefore, is to be their of them that ask Him, than earthly great business. The gate is not an parents who are naturally evil. This easy, but a difficult passage, because freeness and fulness of' the Gospel of our evil hearts. In the Gospel offer, must leave men utterly without plan of salvation there is but one excuse. Why should they be prayer- way, and one gate. " I am the way " less or godless. —~ Good thiogs. -," I am the door," of the sheepfold (Luke 11. 13.'The Holy Spirit.') The (John). The gate of the city (Revegift of the Spirit includes all good. lation). — Strait, narrow. The word The meek shall inherit the earth. is sometimes mistaken for straight — 12. TherefJre. One of the closing direct, or not crooked. The reference deductions of our Lord is this GOLDEN is here to the narrow gate for footRULE of the Gospel. This stands, here, passengers in walled cities, as distinfor a summary of our relative duties, guished from the broad, double, pubas they are taught in the moral law. lic gate for vehicles, processions and This, therefore, at the same time, con- the crowd. Such a gate was somecludes His teaching on these points times called the needle's eye —as being MATTHEW. [A. D. 31. 14' Because strait is the gate, 15 T Beware of false prophets, P and narrow is the way, which which come to you in sheep's leadeth unto life; and few o there clothing, but inwardly they are be that find it. ravening q wolves. 1 Or, how. oc.20.16; 25.1-12. Ro. 9.27,29. p De.13.1-3. Je.23.13-16. 1Jno.4.1. qAc.20.29-31. the most limited opening-which a old precept which this very passage loaded camel of course could not pos- declares it to be-the substance of sibly get through, but would need to " the law and the prophets." As to ta ke the other and wide gate. And the the strait gate, Augustine here makes difficulty would be as well in the use of a legend concerning the artifice back as in the burden. (See ch. 19. by which the serpent was believed to 24.) At a wedding feast, also, the get rid of its old skin, by forcing itself entrance was by a narrow wicket through some narrow aperture, and gate, at which the janitor sat, to ad- so leaving behind the old, and commit one at a time, that only guests ing out in all the splendour and freshmight enter; and that there each man ness of the new. Trench. might get his wedding garment as 15. On this vital subject of salvafurnished by the lord of the feast.- tion, they had need to be cautioned For wide is the gate. The common against false directions, else they course of carelessness and sin is might mistake the way-and follow roomy. The entrance is wide. It is the broad instead of the narrow. easy at the opening. People enter it There is great danger of the wide most naturally; and the way itself is gate.-T Falseprophets. False teachbroad. It gives license to the carnal ers might boast that they were the heart. But just so certainly does it few in the right. By prophets were lead to destruction-" everlasting de- originally understood, those who forestruction from the presence of God." told future events. They were also All unrenewed men walk in this way. teachers. Here the caution is against A change of heart and life is requisite those who teach falsely about the fufor salvation. " Thou wilt shew me ture, "who prophesy smooth things" the path of life." (See Jer. 23. 17. 26).- T S/leep's 14. Unto liJe. The life eternal in clothing. The false prophets not irnglory-everlasting salvation-the per- probably clothed' themselves with a.feci day to which the path of the cloak made of sheep skins, or of the just leads. Our evil hearts, low de- fleece roughly made up, to imitate sires, and carnal principles, make the the garb of the true prophets. The way'difficult. " If the righteous idea is, they come to you in the garb scarcely be saved," &c. (1 Pet. 4. 18). of meekness and sincerity and harmBut because it is wisdom's way as our lessness, in the very dress of' Christ, only proper course, and highest inter- who is the Lamb, claiming to teach est, it is pleasantness and peace. So of Christ and to teach like Him.few find it because they are " alien- ~ Ravening wolves. They are really ated from the life of God, through the the very opposite to what they pretend ignorance that is in them, because of -rapacious-insincere aad mischievthe blindness of their heart" (Eph. ous. As wolves, instead of being 4. 18). Gibbon boasted that Christ's sheep, tear and devour the flock, so golden rule could be found substan- these are the bitter enemies of Christially in Isocrates 400 years before. tians, and would ruin them if possiBut it is not the same. TAat only ble. We should beware of such as taught to avoid doing others the inju- teach untruth and error. It is a false ries which we would not have them charity to be indiscriminate in so vido to us. It said nothing of this ac- tal a matter. We may judge usually tive love. And if it were fully the of doctrines from their effects upon same, it would only be found to be the the life. We are to be most particu .A. D. 31.] CHAPTER VII. 89 16 Ye shall know them by corrupt tree bring forth good their r fruits. Do men gather fruit. grapes of thorns, or figs of this- 19 Every t tree that bringeth tles? not forth good fruit, is hewn 17 Even so every good tree' down, and cast into the fire. bringeth forth good fruit; but a 20 Wherefore by their fruits corrupt tree bringeth forth evil ye shall know them. fruit. 21 ~ Not every one that saith 18 A good tree cannot bring unto me, Lord, Lord, u shall enforth evil fruit, neither can a tc.3.10. Jno.15.2,6. u Is.48.1,2. c.25.11,12. Lu.A r c.12.33. s Lu.6.43,45. 46; 13.25. Ro.2. 13. tar, for the gate is strait-most nar- Christian. The question cannot be row. The way is most precise, as well upon detached doings. But was the as most private. man righteous. Was the tree good? 16. T/Zeir fruils-conduct. The Leaves may deceive often from a teachers themselves commonly show close resemblance. But what is the the effects of their faith in their con- stalk and the root? Has there been duct. This is natural, as that trees a positive engrafting into Christ? should yield their own fruit and not 19. Hewn down. So in Matt. 3. 10. another kind. Yet in so judging, we Repentance and regeneration are neare to " beware of the leaven of the cessary, because the heart is naturally Pharisees and the Sadducees, which is evil, and there must be a radical hypocrisy." The pure word of God change. " And now the axe is laid circulated in the scriptures, will serve unto the root of the trees." The wild to confound error of every kind. and bitter stock that was removed 17, 18. Even so. It is so in vegeta- from Eden, can only be restored by ble nature. You can tell a tree from being grafted anew upon one of that the fruit it bears, and so you can tell stock from which it originally fell, a teacher from the fruit his doctrines and by this re-engrafting becoming yield; and so you can tell every good partaker of' the better life. Trench. man from his habitual good actions. As 21. Not every one. Christ, as the a corrupt tree of bad nature and qual- great searcher of the heart, will disity brings forth an evil kind of' fruit, tinguish. Not all shall enter into so a bad doctrine brings forth bad re- life who profess Christ, however results. Error cannot save men. So peatedly and loudly and familiarly the natural, unrenewed heart must saying, Lord, Lord, as though they show itself somehow in the life. It were HIis followers. He demands a is not possible in the nature of things profession of His name, but those that it should be otherwise. " The who have only this, He will exclude carnal mind is enmity against God, and reject. Those who enter, must and is not subject to the law of God, do the will of God, must be His obeneither indeed can be." Augustine dient and faithful disciples. The says, on this subject, "I praise the workers of iniquity are unfit for heafruit of a good work, but in faith I ven, because that is a place of per. acknowledge the root." The degen- fect obedience to His will, and true erate tree is not capable of restoring Christians pray daily that they may itself by its own unaided power. The do His will on earth as it is done in law of human living is as the law of heaven. Those who do not sincerely fruit-bearing trees, that according to aim to do and submit to His will in.heir kind, so they must produce. all things, do not belong to Christ. Isolated acts of men may seem every (" He that doeth the will of God, the way righteous, while they are not same is my brother," &c.) 90 MATTHEW. [A. D. 31 ter into the kingdom of heaven; built his house upon a rock: but he that doeth the will of 25 And the rain descended, and my Father which is in heaven. the floods came, and the winds 22 Many will say to me in that blew, and beat upon that house; day, Lord, Lord, have we not and it fell not; for it was foundprophesied v in thy name? and ed upon a rock.z in thy name have cast out dev- 26 And every one that heareth ils? and in thy name done many these sayings of mine, and doeth wonderful works? them not, shall be likened unto 23 And then will I profess un- a foolish a man, which built his to them, I never knew you: house upon the sand: depart from me, w ye that work 27And the rain descended, and iniquity. the floods came, and the winds 24 S Therefore x whosoever blew,b and beat upon that house; heareth these sayings of mine, and it fell: and great was c the and doeth them, I will liken fall of it. him unto a wise y man, which 28 TAnd it came to pass, when Jesus had ended these sayings, v Nu.24.4. 1 K. 22.11, &c. Je.23.13,&c. Ac.19.1315. lCo.13.2. w Ps.5.5. c.25.41, Re.22.15. x Lu.6. z Ps.92.13-15. a 1Sa.2.30. Je.8.9. b lCo.2.13. 47,&-c. y Ps.111.10; 119.99,130. c He.10.26,27. 22. In, that day. The day of final To hear these doctrines of Hic, which and general judgment, see Luke 13. he had just taught, and to obey them, 25. Thoughthey may have done all is the only true wisdom. We are these things that seem so religious, building for eternity —and how foolvet they have an evil heart of unbe- ish is that man who builds his house lief, in " departing from the living upon the sand. He has no foundaGod." It is not merely what we have tion. Every Jew could understand done, but what we have been that shall the simile. In that country they were be required. liable to sudden and heavy rains, 23. Profess —openly declare.- ~ I which would swell the Jordan, and never klew y1/o: never approved orrec- its overflow, rapid and powerful, ognized you as my followers. This would sweep away every tenement is the sense of the word in many pas- situated on its banks.-I Rains, sages. Ps. 1. 6, &c. 1 Cor. 8. 3.- winds and floods, make it wise to T Depart fromn me. Unbelief departs build on a good foundation, to " lay from the living God-refuses to tol- up in store a good foundation against low, obey, and love Christ. And so the time to come." We are all liable unbelievers must forever depart- to afflictions, sudden fears, and death: must go down to their destruction and the man whose hopes are at loose from the presence of God, and from ends, and on a sandy foundation, the glory of His power-outcast " into must expect his house to fall. This outer darkness." is the case of' unconverted sinners. 24-27. ChriSt closes this sermon Their destruction shall come as a on the Mount by an impressive and mighty whirlwind (Prov. 1. 27), and forcible comparison. He was the it shall be great because it is the sonl's great Teacher of unadulterated truth, eternal loss. None are safe whose and they should carefully distinguish hopes are not built on Christ, the His teachings from those cf false Rock of Ages. Some have a secret prophets, who shfuld plesitblV come hope, but cannot give a reason of it. at them, ready to der'0e anse devour. They should look well to its grounds. A. D. 31.] CHAPTER VIII. 91 the people were astonished d at CHAPTER VIII. his doctrine: -'THEN he was come dowih 29 For he taught them as one VV from the mountain, great having authority, and not as the multitudes followed him. scribes. dJe. 23.29. Mar.6.2. 2 And behold, there came a 28. H1is doctrine. His sayings or and broke out on the skin ultimately, teachings. sometimes after being for years in the 29. HIaving aulthoritly. As having system. It came out in blotches, the right to say what is truth. Not mostly circular,like aring-worm. It like the Scribes, telling what the Jew- formed at length into scales, and ish Rabbins or doctors taught. The sometimes covered the body with a Scribes were the Jewish lawyers, as dry and white scurf. It has its name the term indicates, who had to do with from a Greek word lepis, signifying a the Scriptures-to copy and preserve scale. There were the strictest laws them. But Christ's teaching was for keeping separate firom it-as the like that of a master who owned none -armezts, Levit. 13. 47, and holuses, higher than Himself, and who, in all Levit. 14. 34-and in its worst forms His words and actions, plainly show- it was deemed incurable by human ed His inherent authority to speak, means. The symptoms of the disboth as lawgiver and interpreter. The ease, and the Mosaic laws respecting ruin of those is great who, under the it, are found Levit. 13. and 14. It was teaching of the Gospel, refuse to a striking emblem of the malady of hear and obey. sin. It was sometimes inflicted by OBSERVE: TLree principles are laid God as a special and signal judgdown in the Sermon on the Mount: ment. Numbers 12. 1-10 (Miriam). (1.) True happiness is not where i Kings 5. 27 (Gehazi). 2 Chron. 26. the world would place it. ch. 5. 1-17. 16-21. The disease as known at the (2.) The Gospel establishes the present day, commences by an erupLaw. ch. 5. 17, to ch. 6. tion of small reddish spots grouped (3.) A mere outward religion is together ina circle. Presently a thin vain. ch. 6 to ch. 8. whitish scale forms, glossy like isingglass, and falls off. The circles [t 33. THE HEALING OF A LEPER.] spread out to a larger size. They are Gal ilee. commonly as large as a shilling, or Matt. Mark. Luke. John. larger, but increase sometimes till 8. 2-4 11. 40-45 15. 12-16 J they are broad as the palm of the It would seem, from comparing the hand. The disease of leprosy was the narratives, that this case of a leper is greatest ceremonial uncleanness unbriefly introduced here by the way, der the Mosaic law. There was no without regard to the time and order final excommunication but for lepof events. It is probably the same as rosy. He that was leprous all over Mark and Luke record, which seems was pronounced clean, because all the to have belonged to our Lord's tour poison had come out. If he had yet in Galilee, previously to this, but is any live flesh that showed not lepmentioned here by Matthew briefly, rous, he was unclean. The priests in passing. St. Ambrose has called could not be tainted with it, for they this chapter, a chapter of miracles. were judges of it. From the strict Observe, they were wrought at very regulations for keeping aloof from different times, but Matthew collects leprosy, it has generally been thouglht them here into one narratives to have been contagious. But this is 2. A leper. Luke has it, a man disproved from abundant facts the full of leprosy." The leprosy was a exclusion being wholly rcgulated by distemper of the nmost loathsome kind, the Mosaic law, and not observed 92 MATTHEW. [A. D. 31. leper ~ and worshipped him, hand, and touched him, saying, saying, Lord, if thou wilt, thou I will; be thou clean: and canst make me clean. immediately his leprosy was 3 And Jesus put forth his cleansed. a Mar.1.40, &c. Lu.5.12,&c. where the law did not rule, and the his worship. So we are taught in the priests who came in contact with it Lord's prayer to ascribe the kingdom, so much, being exempt. As it was power and glory to God, and to regard a most loathsome disease, it was em- His will as supreme. " Thy will be ployed as a special scrznbol of sin, and done." He believed in Christ as ha7sign,, of its consequeVnces-and these ing the povner to heal him, and he acstrict regulations were meant to train knowledged Him as sovereign in all the people to the 1rRcant idea of separalioin his mercies, and made application on from si n as the fiol malady of the?ace, these grounds. Observe: He did not and of a great deliverer being needed keep aloof because Christ could do who could cure us only by taking our with him as He pleased. The sovfesh. " Touch hnot the unclean ereignty of God is no bar to our apthing" (2 Cor. 6. 17). What a strik- proach, for we have His offers and ing ordinance was this! The cure promises, and are warranted to trust could be effected not by any human in Him confidently. means, but simply and only by God's 3. Touched him. He will use means expressed pleasure. " Am I a God- -the touch and command. "He is to recover a man of his leprosy?" (2 able, He is willing, doubt no more." Kings 5. 7.) The Jews termed it the We need faith in God the Holy Ghost finger of God and the stroke. Hence, that in all His office work. ~Iwill. Here " the lepers are cleansed" is a striking Christ asserted that diseases are submark of the Messiahship (Matt. 11. 5). ject to His will. His power of course It generally affects the knees and el- must be divine. The leper acknowlbows before it spreads. The spots edged this, and Christ here claims usually appear first on the face. that His will and command are all There were three species known that is needed to make the incurable among the Greeks, and three kinds leper clean. And so the result showed. are mentioned under the same gene- How readily does Christ grant every ric term (baehereth), a white or bright humble request. This is symbolical spot. It is hereditary to the third of' His power over sin, and of His or fourth generation. One may live readiness to deliver from its curse. with it for twenty or thirty years or 4. It was the rule under the Momore. This disease is found to be saic law, that a man cured of' lepquite different from that generally rosy should first present himself to a known as leprosy in the books of' priest, with a sacrifice of' thanksgiv. travellers, prevalent in the middle ing (Lev. 14. 4). Naturally the man ages, and later in Europe, disappear- would have gone blazing abroad his ing about the 17th century. Kitto. cure. But the Levitical ceremonies "W. A. N." were not yet repealed, and Christ 2. Worshipped Him. Mark says, would have this command first attend"Fell on his knees." Luke, "He ed to. ~r See. From Mark 1. 45, fell on his face." The term in- we learn that Christ was obliged to dicates the outward posture which refuse publicity, because ofthe crowds denoted reverence. And such pos- that sought His miracles and left tures were common in Eastern coun- Him no opportunity to teach and tries, as we find often in the Old Tes- preach; and that by this man's soundtament. See Cut, Matt. 2. 11.- ing abroad his cure, LHe was obliged ~ Lord, if /1.0ou wilt. He ascribed to to withdraw to a desert place. BeChrist thie ability. This was part of sides, the time had not tyet come lbr A. D. 31.] CHAPTER VIII. 93 4 And Jesus saith unto him, unto him a centurion, d beseechSee thou tell b no man; but go ing him, thy way, show thyself to the 6 And saying, Lord, my serpriest, and offer tihe gift that vant lieth at home sick of the Moses commanded c for a testi- palsy, grievously tormented. mony unto them. 7 And Jesus saith unto him, I 5 And when Jesus was entered will come and heal him. into Capernaum, there came 8 The centurion answered and b c.9.30. Mar.5.43. c Le.14.3,&c. d Lu.7.2,&c. His public manifestation as the Mes- takes up the narrative. This was siah. We are taught to signify our the first event after coming down gratitude by careful obedience, rather from the mount near Capernaum. than blind and headlong zeal. The Luke records it also. — A Centuman was to go and report himself at rion. This was a military officer Jerusalem, according to the cor- among the Romans. As the name mand, even before he should report imports (the Latin centLsmi meaning a the matter to others. Some have a hundred), it was the command of a religion which obeys natural impul- hundred men. A Roman military ses rather than Divine commands. force was stationed in Judea because Some people hope they are religious it was now a province of the Roman without attending to the appointed Empire. It is not a man's occupation ordinances of God's house. Some but his faith that gives him standing think it of little account to join the before God. —T Beseeching. We church. But God has appointed His must come as suppliants, needy and ordinance as a public testimony most anxious. -I Lord. The word here important to be made at once. Mark would seem to mean sir, as used by a tells us how Christ's work was hinder- Roman. —IT Miy servant. The Cened by this leper's disobeying His com- turion shows great regard for his sermands. How many hinder His work vant, being evidently anxious about by neglecting the public ordinan- the case, and taking the same steps, ces. —~T For a testimony unto therm- which he would naturally have done priests and people. The priest was for a child. Good masters will pray to examine the case and publicly at- for their servants, and strive to do test the benefit received from God, their souls good. We ought to beso that the miracle might be prop- seech Christ for others, especially for erly certified and circulated, and the our own house. —T Lieth at hone. man be restored again to society. The wordintimates the severityof the The Jewish Rabbins allowed that disease and the infirmity consequent eurihk~ lepers should be a characteris- upon this reduced state.. —1~ Sick of tic of the Messiah. And the testimo- the palsy. See note, ch. 4. 24. ny therefore was to reach both priest 7. I will come-literally, I am comand people for their conviction of ing, and will heal him. It falls in Christ's claims. When a man is con- with God's eternal purpose, to hear verted from the power of Satan unto prayer and to grant salvation. So it God, it should be made public in proved. What free grace! What the appointed way, for the sake of full offices! Christ had only to sigothers. This testifies against them. nify His willingness and this would Q 42. THE HEALING OF THiE CENTU- secure the resuilt. He could even RION'S SERVANT.-Capernaum. heal him on the way to the house, as Matt. Mark. Luke. Jolm. He really did. This prompt reply of 8. 5-13 1 7. 1-10 I Christ to the request of this stranger, 5, 6. And when Jesus had entered into who was probably born a pagan, and Capernaum. The Evangelist here not a Jew, showed His gracious rea 94 MATTHEW. [A. D. 31. said, Lord, I am not worthy e Come, and he cometh; and to that thou shouldest come under my servant, Do this, and he my roof: but speak the word doeth it. only, f and my servant shall be 10 When Jesus heard it, he healed. marvelled, and said to them that 9 For I am a man under au- followed, Verily I say unto you, thority, having soldiers under I have not found so great faith,ig me: and I say to this man, Go, no, not in Israel. and he goeth; and to another, 11 And I say unto you, that h g c.15.23. hIs.2.2,3. Lu.13.29. Ac.11.18. Ep.3.6. e Ps.10.17. Lu.15.19,21. fPs.33.9; 107.20. Re.7.9. diness to bless. It displayed also His 10. He marvelled. He expressed asconscious Omnipotence, who at His tonishment or admiration. It was a will could heal and save. Christ has remarkable instance of one not a Jew, now conle-to Christ we may apply. showing the strongest confidence in 8. This gracious language of our Christ's ability. It was more signal Lord was humbling to the Centurion. and illustrious than any instance He had great faith, for he could be- among the nominal Israel. His faith lieve in Christ's ability to heal by a was probably of a saving nature. word, and now he felt the grace of And this is the first case of converChrist expressed to him. And this sion on record among the Gentiles. faith affected his views of himself; We learn that while the Jews thought for he began to feel how unworthy this man worthy (as we find in Luke he was to have his house honoured 7. 4), on account of his good deeds, with Christ's presence. Such is the Christ judged of him by hisfaith and result of genuine faith upon our esti- humility. A sense of unworthiness mates of self, producing the deepest hu- should never keep us back from mility. So Job (42. 6), " I have heard Christ, and will not, if we have right of Thee," &c. Others said he was views of Him; we shall cast ourselves worthy (Luke 7. 4), but he himself on His sovereign ability the more we thought he was not. Christ's offers distrust ourselves. " I am not worthy, of love abase him and overcome him. but Thou canst perform by a word." He feels that this love is too much, Parents and householders who have and casts himself upon Divine power. heard of Christ, ought to seek His 9. I am a man under authority," blessings on their families and ser&c. I am a man of subordinate rank, vants. And as all disease and disand vet can order my soldiers who tresses are at the command of God, obey me at a word. But Thou, who we ought to mark in all our lot His art Supreme, canst command even providence, and cast all our cares diseases and they shall obey Thee. submissively on Him. We should " What manner of man is this, that adore the sovereignty of His will, and even the winds and the sea obey in all our prayers should say, " Thy Him." Being under authority, he knew will be done."-~ In Israel-among also what it was to be commanded the Israelites or Jews. Jacob was and to obey with strict military pre- called Israel (see Gen. 32. 28), meancision and promptness. He had ex- ing Prince of God, because in prayer perience of this in both ways, and he he prevailed with God. And so his saw that Christ had absolute author- descendants are called Israel and Isity over disease. How blessed to raelites, after this patriarch of the have Christ's word enough for us, to Jews. fly to the power of it, and have it 11. Many shall come. That thte Cencarry Divine authority for our sal- turion was a true believer, ald had vation. saving faith, and that he was the A. D. 31.] CHAPTER VIII. 95 many shall come from the east 13 And Jesus said unto the and west, and shall sit down centurion, Go thy way; and as with Abraham, and Isaac, and thou hast believed, so be it done Jacob, in the kingdom of unto thee. And his servant heaven: was healed in the self-same 12 But the children of the hour. kingdom i shall be cast out into outer darkness: there shall be 14 TAnd when Jesus was come weeping J and gnashing of teeth. into Peter's house, he saw his i c.7.22,23. jc.13.42,50. first instance of conversion among brilliant feast, splendidly lighted at the Gentiles, would appear from this night, so those who are excluded are declaration of' our Lord. This case described as being thrust out in the should not be alone. The Gentiles midnight darkness, which reigned outshould yet be converted in large num- side. They were to have the very bers, from the east and west and opposite portion. So the rich man is from all quarters of the globe. isa. described as lifting up his eyes in tor45. 6; 59. 19.-~ Shall sit down ment and calling upon Abraham in with —as at a meal. This is the sense heaven. Darkness is the scriptural of the word. The benefits of the image of perdition. It signifies Gospel were commonly represented the confinement and distress of a by the provisions of a feast. Matt. dungeon, the shutting out of cheerful 26. 29. Luke 14. 15. And this would light from the soul, and the shutting naturally conciliate the Jew to the up of souls to all the deprivation and Gospel, that it would bring him into despondency and despair of the blackhappy communion with the patriarchs ness of darkness forever. There shall of his ancient religion. be sorrow and torment there which 12. The children. The child of words are unable to portray. See ch. any thing is a phrase in Hebrew, ex- 13. 42, 50. Luke 13. 28. Acts. 7. 54. pressing the special property which 13. As thou hast believed. According such an one has in the thing speci- to his faith was his success. This is flied. So in Greek, as in Luke 10. 6, the Gospel rule-not on this ground, "The Son of Peace." So children but in this measure. The healing of disobedience (Ephesians 2. 2). was performed at once, and his fhith Here those are meant who have was doubtless strong as the grace was special property in the kingdom, i. e. signal, and the result sublime. Faith the Jewzs, to whom it naturally be- is the measure not the merit (Ps. 33. longed (Rom. 9. 4), and to whom the 22). " Let Thy mercy O Lord be upon kingdom had come by hereditary us, according as we hope in Thee." descent, through their fathers. To This narrative differs somewhat from them " pertained the adoption," &c. that of Luke, but only as the different They were born into it, and to them Evangelists naturally dwelt upon difit specially belonged by natural as- ferent points or narrated difjirentfeasociations, and they were related to it tures of the transactions. by outward covenant. So the baptized children are now called " the [ W 31. T H HEALING OF PETER'S children of the church." In Acts WIFE'S MOTHER, AND MANY OTHERS.3.25, the Apostle says to the Jews, Caperaum.J "Ye are the children of the prophets Matt. Mark. Luke. Jo. and of the covenant which God made 8. 14-17 1. 29-34 4.38-41 1 with our fathers," &c. -r Outer Here Matthew brings in another darkness. As Abraham and others event withoutregardto theorder. This are represented as sitting down to a miracle occurred, as we learn from 96 MATTHEW. [A. D. 31. wife's mother laid, k and sick of and he cast out the spirits with a fever. his word, and healed all that 15 And he touched her hand, were sick: and the fever left her: and she 17 That it might be fulfilled arose, and ministered unto them. which was spoken by Esaias - 16 When the even was come, the prophet, saying, Himself they brought unto him many 1 took our infirmities, and bare that were possessed with devils: our sicknesses. k Mar.1.30,31. Lu.4.38,39. lMar.1.32,&c. m Is.53.4. 1 Pe.2.24. Mark and Luke, just after Christ had tice the immediate effects of Christ's called Simon and Andrew. Mark's cure-" Immediately the fever left narrative of it leads us to infer that her;"-and the striking results, " She it was on the Sabbath day, immedi- arose and ministered unto them." ately after coming out of' the syna- Her gratitude included Christ. gogue, where a demoniac had been 16. When the even was come. This healed. See ~ 30 of the Harmony. being on the Sabbath, which they Also that it was at the house of Si- kept from evening to evening-the mon Peter and Andrew his brother, Jews awaited this time when the sawhom He had lately called. " Anor cred day was ended, to bring their they tell Him of her." Blunt notices a sick (Luke 13. 14). Or they might coincidence in proof of the veracity have come after sunset, because the of the Gospels, that Matthew and Paul heat of the day would have proved both speak of Peter as married (1 Cor. too oppressive to the infirm. OB9. 5). From this raising of Peter's SERVE, This showed the fame He had wife's mother, it is incidentally sig- acquired among the people and their nified that Peter had a wife, which faith in His healing power. So Paul's statements corroborate. OB- His fame should spread in the case SERVE, The Papists claim that Peter of every conversion, that many may is the head of their church, and yet be induced to apply. "He healed all they forbid the clergy to marry. How that were sick." This illustrates His could he be a Bishop or Pope if he abundant grace. How compassionwas married? Or how can they for- ate and kind to sinners. Who need bid marriage. if he was their head fear to apply? "Comeuntome all." and married? How inconsistent is " For every one that asketh receivsuch a system with the Scriptures! eth." His word has healing power. They who give heed to the doctrine 17. That it might be fulfilled. Isa. of devils forbid to marry. 1 Tim. 53. 4.- ~Himself. Christ Himself. 4. 1-3. And in making out testimony Matthew, writing for the Jews, aims of a miracle, would it have been re- to connect Christ's doings with their lated of a person who did live or had own inspired prophecies, and so to lived (Peter's wife's mother) if there identify Him to them as their Meswas iatent to deceive? The miracle siah. "He that put away sin by the here consisted in Christ's healing by sacrifice of himself," and " bore our a touch, for a miracle is a supernatu- sins in His own body on the tree," ral work, a suspension or contradic- undertook to put away all the fruits tion of nature's laws. It is a won- of sin. This is the connection of' His derful result effected by a power that healing with His atonement. He is utterly beyond that of man. This aimed to remove the curse and restore healing by a touch is a Divine ope- the ruin of the fall. He took our inration, because it is not in the power firmities and bare our sicknesses, taof man, nor is it according to the con- king the curse and bearing the constitution and course of nature. No- demnation of our sin "in his own A. D. 32.] CHAPTER VIII. 97 18 ~ Now when Jesus he gave commandment to desaw great multitudes about him, part unto the other side. body," even in numberless physical medial work for sinners, and the hear. suferings. It may be expressed more ty interest He has taken in the redempgenerally, "He bore our griefs and tion of men. Inundertaking oursa'carried our sorrows." This Hebrew vation He took our load of woes a clause in Isaiah is precisely rendered man of sorrows. The contemplation by the Greek in Matthew here. He of our woes was a living pang to took a large share of human woes Him-Christ's rule in healing seems of every kind, sympathized in the to have been to cure applicants and suffering, and provided for the cure. such as He met, where it was askHis atoning plan provides as well for ed for. This was in accordance the body as the soul. The old ver- with His redeeming plan: " for evsions read, " He took on Him our sick- ery one that asketh receiveth." OBnesses," &c. We can suppose that He SERVE, The worst cases He can was a man of pain and ailment in the cure as well as any: even the posflesh, so far as would not interfere sessed with devils, along with the with His active labours. We know sick. Our relatives we should bring not how He was at Nazareth, the to Christ's attention. We may go to greater portion of His life; but there Him for ailments of the flesh, and for Is authorityforsaying He " waswith- woes of the spirit, for it is His part to out form or comeliness." " His coun- cure them both. His control over distenance was marred more than the eases should satisfy men of His higher sons of men." In the Jewish Tal- work and of all His Divine claims. mud is this striking passage: "What NOTE, That between verses 17 and is the name of the Messiah? Some 18, there intervene, in the proper orsay Leprous. According is that'surely der of the history, 3 chapters of he hath borne our sicknesses,' &c., events, as recorded in the Ilth, 12th and and Messiah sitteth in the gate of the 13th chapters. This crossing the lake city. And by what sign may he be (vs. 18), was after a second circuit in known He sitteth among the dis- Galilee, and after speaking the seveeased and poor." It is also said in the ral parables near Capernaum. (See Zohar, "That all the diseases, griefs the Harmony.) In ch. 13. 1, we find and punishments due to Israel shall our Lord seating Himself by the be borne by Him." His taking our sea-side, giving instructions, " and nature and taking such active part in great multitudes were gathered togethrelieving our woes, is not mere hu- er unto Him," &c. (vs. 2). This exman sympathy, but belongs to His plains His giving order here (ch. 8. mediatorial work. This lively feel- 18), " to depart unto the other side," on ing for our sicknesses, and this prompt account of the multitudes. and effectual cure of all that were brought, show the reality of His reMatt. Mark. L:ke. Johtr, ~ 43. The raising of the Widow's son. Nain..... 7. 11-17 ~ 44. John the Baptist in prison, sends Disciples to Jesus.-Galilee-Capernaum?................11. 2-19.... 7. 18-35 ~ 45. Reflections of Jesus on appealing to His mighty works.-Capernaum.. 11.20-30 ~ 46. At Simon the Pharisee's table, Jesus is anointed by a woman who had been a sinner. —Capernaum?... 7. 36-50 ~ 47. Jesus, with the Twelve, makes a second circuit in Galilee................ 1-3 9 98 MATTHEW. [A. D. 32. 19 And a certain scribe came, 20 And Jests saith unto him, and said unto him, Master, I n The foxes have holes, and the will follow thee whithersoever birds of the air have nests, but thou goest. the Son of man hath not where n Lu.9.57,5. to lay his head. Matt. Mark. Luke. John. ~ 48. The healing of a Demoniac. The Scribes and Pharisees blaspheme.. 12.22-37 3. 19-30 11.14-15 Galilee. 17-23 ~ 49. The Scribes and Pharisees seek a sign. Reflections of our Lord. —Galilee. 12.38-45.... 11, 11 ~ 50. The true, disciples of Christ His near- 24-36 est relatives.- Galilee......... 12.46-50 3. 31-35 8. 19-21 ~ 51. At a Pharisee's table, Jesus denounces woes against the Pharisees and others.- Galilee.11.37-54 ~ 52. Jesus discourses to His disciples and the multitude.- Galilee. 12. 1-59~ 53. The slaughter of certain Galileans. Parable of the barren Fig tree. 13. 1Galilee. ~ 54. Parable of the Sower. Lake of Gali lee, near Capernaum?.......13. 1-23 4 1-25 8. 4-18 ~ 55. Parable of the Tares. Other parables. Near Capernaum?w....13.24-53 4. 26-34 _ 56. JESUS DIRECTS TO CROSS THE LAKE. Incidents.-The Tempest stilled. 8. 18-27 4. 35-41 8. 22-25 Lake of Galilee. I 9.57-62 18. Great multitudes. They came others, for the loaves and fishes of the to Christ in crowds, having heard of miracles. Such displays of prerogahis healing powers. Some came tive, and crowds of adherents, were from curiosity; others came to be likely to attract such followers. He healed, or to bring their sick for His proposed to throw in his lot with such cure. He was now at the Lake of a wonder-working personage, and go Galilee, at or near Capernaum, which with Him to his place of destination. was at the north-west coast of the 20. Our Lord meant to warn him lake or sea. He wished to go to the of his mistake, in thinking that he other side. OBSERVE, the train of in- should have earthly ease and privilege termediate events. The incident does from following Him. Even the foxes not connect immediately with the pre- and birds had better lodging than He. vious verses. He wished to go to the Christ had a home in Nazareth, beother side of the lake; accordingly we fore He entered on his ministry; but find Him next at Gadara, on the oppo- now He was a sojourner and wansite or south-east side (see vs. 28-34). derer. How little we know of our He proposed this movement, not to hearts! Christ can tell us of them. get rid of applicants, but to avoid the Some are ready to profess religion with suspicion of fomenting disturbance. an understanding of temporal ease. He also loved to withdraw when He Christ proposes the cross. He who rehad accomplished His work. jects it cannot be His disciple.19. A certain scribe. A scribe was ~ The Son of man. See 16. 13. This a writer and teacher of the law; is the title which Christ usually gave i. e., a Jewish lawyer. He came to Himself. So it occurs sixty-one doubtless, as the reply would intimate, times in tne Gospels. It is a strong from interested and mistaken mo- assertion of His proper humanity, and tives; from worldly ambition or, like of His having a peculiar interest in A. D. 32.] CHAPTER VIII. 99 21 And another ofhis disciples into a ship, his disciples folsaid unto him, Lord, o suffer me lowed him. first to go and bury my father. 24 And behold, p there arose 22 But Jesus said unto him, a great tempest in the sea, insoFollow me; and let the dead much that the ship was covered bury their dead. with the waves: but he was 23 ~ And when he was entered asleep. 01 Ki.19.20. p Mar.4.37,&c. Lu.8.23,&c. man. Yet if He had wished to own loveth father or mother more than Himselfa mere man, this would have me is not worthy of me." "Seek been constrained and unnatural. He first the kingdom of God" is the only gas the son of Joseph, the son of rule. Enough can be found to do David, and also the Son of God; yet such services who are not inclined to -lis peculiarity was this, that such an "follow me." Let the dead in tresone as He should have become man. passes and sins, who are not of my Therefore He uses the title as distin- disciples, attend to this business, and guishing Him,'; The Word fwas made bury the dead. That belongs to a deflesh." He was "found infashion as partment quite apart from yours. You a man." He is called the Son of man, have no concern with that now. Leave because He has a human nature; the it to those who belong there. This is Son of God, because He has a divine a kind of proverbial expression. Let nature; and He is as really God as the dead in sin have to do with the He was seen to be man. Yet these dead under sin. You have higher natures He has mysteriously united in concerns. Luke says he was ordered one person, just as Father, Son and to go preach. The duties of this life, Holy Ghost, are one God. How our own families, are not to be negashamed and grieved should we be lected, but when Christ calls we are for our sins, when we find that Christ bound to follow, no matter what may on that account had so lowly a con- stand in the way. And as there can dition! and how thankful to Him be no higher claims upon us than should we be, and willing to serve this, we must forsake father and Him by all manner of self-denial, mother, if need be, for His sake. It when we find Him undergoing such they would hinder our following Him, hardships for us. we must separate from them, rather 21. And another of his disciples. This than from our Lord and Saviour, and alludes to another request made at the His work. This was really a case of same time (Luke 9. 61), to bid a fare- half-way service and compromise; well. It is supposed to have been one for in Luke it is added, in conclusion, of Zebedee's children. See Blunt, " no man having put his hand to the Matt. 4. 21, note. From the narrative plough and looking back, is fit for the in Luke 9. 59, it would seem that this kingdom of God." was one who at Christ's call to fol- 23. A ship.-A fisherman's boat. low Him made this reserve about Mark mentions that there were several what seemed a special filial duty. boat-loads of followers (4. 36). He YSuffer me-give me this permission. had delivered several parables during First-before following, or as a first the day (recorded in Matt. ch. 13), obligation, before the command of and now He gave commandment to Christ should be obeyed. Elijah per- depart, and was detained by the scribe mitted Elisha to go and bid adieu. and the disciples. We should always 22. Let the dead. Even his have Christ with us. most sacred duty as a child, should 24. See Mark 4. 37, for the powei give way to Christ's call. "They ful effects of the storm. It was a left their nets and father." " He that sudden and violent squall of wind — 100 MATTHEW. [A. D. 32. 25 And his disciples came to saying, What manner of man is him, and awoke him, saying, this, that even the winds and Lord, save us: we perish. the sea obey him? 26 And he saith unto them, Why are ye fearful, O ye of lit- 28 ~ And r when he was come tie faith? Then he arose, and to the other side, into the counrebuked q the winds and the try of the Gergesenes, there sea; and there was a great calm. met him two possessed with 27 But the men marvelled, devils, coming out of the tombs, q Job 38.11. Ps.89.9; 107.29. T Mar.5.1. Lu.8.26.&c. a hurricane. Christ was in the stern was so sudden and complete. Psalm of the boat (Mark 4. 38), asleep on a 107. 23-30. pillow (as it was at night). Diffi- 27. Marvelled-wondered, were surculties and perils may be expected in prised. The elements would not obey the performance of duty. Duties will the word of any mere man. He must not exempt us from natural calami- have been God. This was the impresties. sion made on the mind of the beholders. 25. Awoke him. Thev had seen His Christ performed miracles by His own marvellous power, and they naturally power. Moses divides the sea and appealed to Him, seeing Him asleep brings water from the rock by special and unconscious, as it would seem, of direction of God, and in dependence on the danger. —— ~ Lord save us: we Him-never by his own strength. perish. This is the substance of a This difference shows how much prayer for deliverance. Our necessity greater than Moses is Christ. " Even pleads for God's ability. A proper as he that buildeth the house hath sense of our inability prompts to ear- more honour than the house." Christ nest prayer. Christ, when He may has given every man sufficient eviseem asleep, may always be awaked dence for his belief: by His disciples. OBSERVE, 1. Christ has embarked 26. They should have believed Him in the same vessel with every true as well when He was asleep, as when disciple. He identifies himself with He was awake. Christ only com- us, and His interests with ours. 2. plains at our fear, not at our confi- Christ is very man —He sleeps. And dence, and graciously gives us more He is very God-" even the winds demonstrations. They had little faith, and the sea obey Him." 3. The for they had great fJar. They had Church is the vessel in which Christ some faith, for they flew to Him, and and His disciples are embarked toprayed for His help as their only gether. It is liable to tempests and hope. Sharp admonitions and splen- perils. " Behold, he that keepeth Isdid deliverances may go together. rael shall neter slumber nor sleep." Christ spoke first to them-then to the 4. It is a great calm when Christ tempest.-~- Rebuked - restrained has rebuked the tempests of the soul. the fury of the elements, as having " Peace, be still." Blessed is He " who them in His power, and even subject stilleth the noise of the seas, the noise to His word.-9. A great calm. This of their waves, and the tumults of the showed the miracle, that the result people." Matt. Mark. Luke. John. ~ 57. THE TWO DEMONIACS OF GADARA. 8. 28-34 5. 1-21 8. 26-40 SUNDRY MIRACLES. THE PHARISEES MURMUR........ 9. 1 S. E. coast of the Sea of Galilee. A. D 32.] CHAPTER VIII. 101 exceeding fierce, so that no man off from them, an herd of many might pass by that way. swine, feeding. 29 And behold, they cried out, 31 So the devils besought him, saying, What have we to do saying, If thou cast us out, sufwith thee, Jesus, thou Son of fer s us to go away into the herd God? art thou come hither to of swine. t torment us before the time? 32 And he said unto them, Go. 30 And there was, a good way And when they were come out, sJob 1.10-12; 2.3-6. t De.14.8. Is.65.3,4. 28. The last incident showed His nothing to do with the devils, or with power over the elements; this, over lost spirits for their salvation. The the evil spirits. Together, they ex- " spirits in prison," to whom Christ hibit His prerogative in the natural preached in the days of Noah (1 Pet. and spiritual world. He came now 3. 19), were they who are now spirto the country of the Gadarenes its in prison, but who were waited (Mark) or Gergesenes (for the region on then in God's " long-suffering " was called by the name of either Ga- (vs. 20). This is plain firon (1 Pet. dara or Gergesa, which lay in the 4. 6), where the reference being to same district) on the other side, or these, it is added, "For this cause S. E. coast of the lake or sea across was the gospel preached also to themc from Capernaum.- ~ Two possessed that are dead," &c.-I~ Before the with devils. Such a case was an time; that is, the appointed time, as awful symbol of depravity in the the Greek work is. The devils beheart. The devils were allowed such lieve in God and tremble (James 2. a fearful manifestation on earth, the 19). From the Epistles'of Peter better to manifest Christ's work of (2 Pet. 2. 4), and Jude 6, we learn destroying the works of the devil. that fallen spirits are reserved in Mark (5. 2) and Iuke (8. 27) men- chains unto the judgment of the great tion only one demoniac, because his day. They refer to this time, and case was the more special and strik- doubtless they are kept in constant ing of the two. He was a heathen, terror of this time (see Rev. ch. 20. 21). as would seem. Josephus says, " it In Luke 8. 31, the devils entreat not was a Grecian city, and swine were to be sent into the abyss-or hell. kept there, which was not lawful 30. A good way off. That is, on the among the Jews." According to Mark, same plain, or on the brow of a hill he was "possessed of an unclean sloping dovwn to the water. Mark spirit;" and according to Matthew, says, "nigh unto the mountains." It he was " exceeding fierce." His case was "there," that is, in direct view, was remarkable, too, because he but some distance from the spot where showed his gratitude for the miracle. they stood. —-- A herd (a flock) of Luke 8. 35, 38. —— T Coming out qf many swine. Mark says, " about two the tombs. This place (Gadara) is thousand" (5. 13). remarkable for a great number of 31. Here they entreat permission tombs, hewn out of' the white lime- to be sent into the herd of swine. stone rocks and richly carved. See and Christ's authority over them is "Biblical Geography" S. S. Union. here acknowledged. 29. What have we to do with thee? 32. The unbelieving Greeks were was a common form of question, im- wont to ridicule the Jewish laws, esplying some troublesome interference. pecially on account of their prohibitSo the next words explain. The ing the use of swine's flesh as food. devil here recognizes Christ as the This entering of the devils into the,Son of God, and as the Saviour Jesus, swine would have a meaning in this but not as their Saviour. Christ has respect, and would be likely to show 9* 102 MATTHEW. [A. D. 32. they went into the herd of and what was befallen to the swine: and behold, the whole possessed of the devils. herd of swine ran violently down 34 And behold, the whole city a steep place into the sea, and came out to meet Jesus: and perished in the waters. when they saw him, they be33 And they that kept them sought him that he would defled, and went their ways into part u out of their coasts. the city, and told every thing, u Job 21.14. Lu.5.8. Ac.16.39. them the sacredness of these laws, be always near us, because He alone and to keep up this awful distinction can deliver us from difficulties, or between the holy and the profane. support us under trials, and His presThe case of the fig-tree-the cast- ence can give peace to our souls. The ing out of the money-changers in the cured demoniac begs the privilege of temple, and this, are instances of following Christ (Luke 8. 38). We Christ's vindictive acts, and the only should seek this. If He is not near instances of loss attending the exer- us, we are in danger of being poscise of His authority. " These are sessed by evil tempers, and thoughts, hints," says Bengel, "of a future and desires, and falling under the punishment.- Perished. Thedev- power of sin. "Deliver us from ils from these two men fill the whole evil." The true wisdom is to take herd, and the possessed brutes could Him for our portion as He is offered not live long. It is of mere mercy in the gospel, so that we may have that men possessed of the devil should Him for a friend at all times, " our not immediately perish. refuge and strength, a very pres. 33. Fled. They were terrified at ent help in trouble." The demothis. They saw this wonderful change niac was cured, and an interesting in the men that were possessed, and account of the result upon him is the strange effects upon the swine. found in Mark and Luke. He beLuke says they saw the demoniac sought Christ to allow of his accom"sitting at the feet of Jesus, clothed panying Him, but our Lord told him and in his right mind." They were as- to speak His praises at home. Luke tonished at the awful power of God 8. 38, 39. OBSERVE, the men who over evil spirits, and doubtless it merely saw Hisspower were terrified seemed to them a judgment of the and begged Him to depart. But the God of the Jews upon these animals poor demoniac, who felt His goodness that were held in abomination by the also, begged to remain with Christ. Jewish laws; and so they feared a A mere sight of Divine power drives judgment also upon themselves, as us away from God; an insight of His keepers of swine, which was a busi- power and love draws us near to Him. ness forbidden by those laws. Such cures of bodily diseases as are 34. The whole city. There was a recorded in the history of Christ are general turning out at this report of intended to be symbolical of the remoChrist's doings; for it was plain that val of spiritual diseases by the power Christ had power over property and and grace of the Great Physician life, and men were universally alarm- (Ed. Calvin, p. 436, note). All scriped. They wished him to go away, ture is given fobr doctrine, for reproof, lest they might lose their property by &c. " Carnal hearts prefer their this means, or suffer other damage. swine before their Saviour, and So many beg Christ to depart from had rather lose Christ's presence tham, "and choose iniquity rather than their worldly profits." —Burkitt, t'in affliction" (Job 36. 21), or the in- Christ often grants the wish of devils c, avenience even of attending to His and of wiclked men, but with calarnitimns. V'e should desire Christ to tous results to themselves. A. D. 3'2.1 CHAPTER IX. 103 CHAPTER IX. him a man sick of the palsy, ly. A ND he entered into a ship, ing on a bed: and Jesus, seeing and passed over, and came their faith, said unto the sick into his own city. of the palsy, Son, b be of good cheer; thy sins be forgiven thee. 2 And ~ behold, they brought to 3 And behold, certain of the a Mar.2.3,&c. Lu.5.18,&c. b Mar.5.34. CHAPTER IX. by pressing through difficulties and 1. Our Lord would not obtrude His discouragements. "Their faith" inlabours upon the unwilling, and so eluded doubtless that of the sick man He yields to the request of' the Ger- also, however weakly exercised. The gesenes, and leaves their coasts. Af- throng was so great that they could ter He had got into the ship, the de- not get into the house with the sick moniac prayed that he might accom- man, and they resolved upon this expany Him. This was asked in a pedient of letting him down through very different spirit from that of the the roof' (see Luke). The Eastern scribe on the other side of' the lake. dwellings were built in the form of an — I His own city. Capernaum, where open square, inclosing a court, with he dwelt, and whence he had started piazzas and rooms on the four sides, out. (See vs. 18, note.) and thus securing light and air without exposure (fig. 1). From the front [, 34. THE HEALING OF A PARALYTIC.] entrance, a stairway led directly to the Capelria~lm. roof; without the need of passing 9Ma2tt8. Mark. Luke. ohn.26 through any part of the house; which 9. 28 2. 1-12 1 5. 1726 i explains the passage, "Let him that Sick of the palsy. Here Matthew is on the housetop not come down to relates a miracle which was wrought take any thing out of his house" (fig. 2). at Capernaum, but at a previous The "tiling" referred to in Luke, was period. His object was to tell the such as could be removed with some works of Christ, though not in their difficulty, and here it was probably the order; and this return of Christ to covering of the gallery that was actuCapernaum, naturally suggested a ally taken up. Mark says, "They miracle previously wrought there, uncovered the roof;" Luke adds, which as yet he had omitted to nar- ", They let him down through the tirate. ~0 34 and 35 are in parenthesis. ling in the midst." Faith presses and 2. They brought to Him-or ofered penetrates through all difficulties till to Him. Many such grateful obla- it reaches Christ. The helpless sintions were made to the Saviour. ner must be let down into His presChrist was in the house (Mark 2. 1), ence.- f Thy sins be forgiven thee. sitting and teaching a great multi- Christ here attracts attention in a new tude, who crowded the house and and startling form to the great truth porches. He was probably in the gal- of His supreme Divinity. He did lery, teaching the crowd that thronged not say, " Be healed," but " Thy sins the open court below and filled the be forgiven thee." He thus refers sickdoorways (fig. 1). He healed in nesses to sin-hints of this paralytic the presence of Pharisees and doctors case as an expressive type of sin, and of the law, who came from Galilee, shows that His work is not merely Judea and Jerusalem (Luke 5. 17). nor mainly physical, but spiritual.'rhis paralytic was carried on a couch He would even bring His redeeming by four men (Mark). It was a case work distinctly and strikingly before which fitly represented the utter help- the people, asserting and sealing by a lessness of the sinner.-~ Seeing visible sign His authority to forgive teirfaith. They showed their fLith sin. He would have His cures al 104 MATTHEW. [A. D. 3a The roms of the house were ranged around this court. The roof was fiat, formed oRea by layers of boughs, matting, and earth laid over the rafters, and trodden down; then covereel with a compost, which hardened when dry. This roof was protected by battlements, so that on the house-top, persons walked at evening, and sometimes slept at night, 2 Sam. 11. 2, &c. Kitto. Tnls cut shows the mode in oriental countries of coverin, the open court with an awsnig, stretched upon columns. The sun was thus excluded, and the air was admitted. Kitto. A. D. 32.] CHAPTER IX. 105 scribes said within themselves, to say, Arise, and walk? This man blasphemeth. 6 But that ye may know that 4 And Jesus knowing their the Son of man hath power on thoughts, c said, Wherefore earth to forgive d sins, (then think ye evil in your hearts? saith he to the sick of the palsy,) 5 For whether is easier to say, Arise, take up thy bed, and go Thy sins be forgiven thee; or unto thine house. c Ps.139.2. Jno.2.24,25. He.4.12,13. Re.2.23. d Mi.7.18. ways viewed in this connexion, and Chron. 28. 9. 2 Chron. 6. 30. Jer. 17. men could not fully understand His 10. Rom. 8. 27. Rev.'S. 23. Mark work otherwise than in this light. adds, "Jesus knew by His Spirit," See James 5. 14, 15. It would also or perceived in His Spirit, their appear to them, from this language, thourahts, or carnal reasonings. He that the forgiveness of sin was of first might easily say this, thought they, consequence and included every bles- and only blaspheme; for He could sing. And so also He shows His safely pretend to a work which adgospel grace by this visible illustra- mitted no proof. How could we know tion. He gives before we ask, and that the man's sins are forgiven. then gives more than we ask. The 5. Whether is easier. It was not befaith here was mostly a deep sense of cause it was easier to Him, as they need, and of Christ as the only helper. supposed, that He so said, but for Others spoke to Christ, but Christ ad- another reason-to call their attention dressed the paralytic. Forgiveness to His redeeming, sin-forgiving work. must be spoken to us, and cannot be And He would presently show them spoken to another for us. The sense that He could as easily say " Arise." of personal forgiveness has power His object was to have them know with us for a Christian life. that He-the Son of man-had power 3. The Scribes and Pharisees, in on earth to forgive sin, and was theretheir murmuring, acknowledged that fore God and Saviour. Properly to forgive sins was strictly a Divine speaking, His prerogative extended work. They had always regarded equally to both departments, "Who this prerogative as a characteristic of forgiveth all thine iniquities-who their Messiah when He should come. healeth all thy diseases" (Psalm 103). Hence they were offended in Him.- But the greater, that included the less, I~ Blasphemeth. In other writings, should be put foremost. Disease is blasphemy was evil speaking of any but a feature of the curse, and forkind, and evil foreboding in regard to giveness virtually removes it, as it any one. In the Scripture, to blas- takes away its sting, even the sting pheme the name of the Lord (Levit. of death. His object He now declares 24. 16), was to impiously profane the to be their instruction in His saving Divine titles, attributes or works, work. "But that ye may know," &c. and especially to violate the honour And hence, to convince them that of Jehovah by assuming it for the this assumption of His was authorcreature. So here, "Who can for- ized, and, not blasphemous, He will give sins, but God only'." (See Matt. work the miracle in attestation of 26. 65. John 10. 36.) His claim. He will show them by 4. Knowing, their thoughts. Christ a visible exertion of Divine power here again shows to them His Di- and grace, on His own authority, that vinity by showing to them their He had poweron earth to forgive sin. thoughts. So, with the Samaritan 6. Arise, take up thy bed. There is woman, " Come see a man who told a reason for this form of the healing me all things that ever I did. Is not word. As forgiveness of sin is the this the Christ'." See 1 Sam. 16. 7. 1 great substance of blessing which in 106 MATTHEW. [A. D. 3. 7 And he arose, and departed 9 ~ And f as Jesus to his house. passed forth from thence, he saw 8 But when the multitude saw a man, named Matthew, sitting it, they marvelled, and glorifi- at the receipt of custom: and he ed e God, which had given such saith unto him, Follow me. And power unto men. he arose, and followed him. e Ac.4.21. Ga.1.24. fMar.2.14. Lu.5.27,&c. cludes all good things, so the restora- tles. Every minister of Christ must tion is most triumphant when it is needs first be a true follower. Church shown at once in the effects. Christ office could not suffice, in His view, would deliver the blessing in the form without piety. Christ would have, of a command, which He very com- among the twelve, this proof of Jumonly did, that the first exercise of dah's low estate-an apostle from faith might be an effort of obedience. the officers of tribute. The customTo the maid he said, " Arise " (Mark house among the Jews, in their sub5. 41); to Lazarus, "Come forth" jection to Roman authority, was a (John 11. 43); to the paralytic, " Arise, place for plundering and extortion. take up thy bed, and go unto thine Hence, the call of this apostle was a house."-Mather on the Types, p. 140. striking instance of Divine grace. This incident gave our Lord an op- Mark and Luke call him Levi, which portunity to prove His Messiahship; must have been his common name, for a miracle in His own name, " I as he was so called by the people of say unto thee," proved His claim to the country. But his being a publican, Divinity; and His claim, if proved, and an officer under the Romans, is a was such as proved Him their Mes- reason why he took a foreign name, siah. Indeed, in all His miracles, He though not a foreigner. But he would would assert or illustrate this truth. not here employ the name in which 8. Such power unto men. They he served as a publican. Christ saw Divine power in this miracle, "calls His servants by another but they did not observe how Christ name "-" a new name." The wrought it by His own word, " I say promptness with which he followed unto thee." They could not conceive Christ, shows us not so much his or admit His Divinity, though this natural character for decision and was proof. They did not own that promptitude, as the Divine power of He was more than man, though some- Christ's call. He was sitting-busy times they were forced to say, What at his work. He " left all," adds Luke, manner of man is this? Yet here and he was made an example of that their contessions make them the un- effectual calling, which renews the willing witnesses to this truth of His heart, and converts the life. Luke proper Godhead. " The Son of man" gives an account (ch. 5. 29) of a great -He whom ye regard only in the banquet made byLevi, or Matthew. light of His humanity, hath Divine The freeness of God's grace is such, power, and thinks it no robbery to be that he often chooses the worst, and equal with God (Phil. 2. 6). takes the most notoriously wicked as chosen vessels for himself. So with [~ 35. THE CALL OF MATTHEW.] Saul, the persecutor. OBSERVE, The Capernaum. effectual calling is seen from the effects. Matt. Mark. Luke. John. 1. The promptness of action at 9. 9 1 2.13,14 1 5. 27, 28 Christ's word-" He arose." 2. The 9. Matthew sitting at the receipt of self-denial-" He left all" (Luke) — custom. This is the call of Matthew his self-righteousness, and sins, and as a disciple. Afterward,Christ chose, vain pursuits. 3. The steadfast obefrom all the disciples, twelve, for apos- dience-" and followed Him." A. D. 32.] CHAPTER IX. 107 10 ~ And it came to ples, Why eateth your Master pass, as Jesus sat at meat in with publicans and sinners? g the house, behold, many publi- 12 But when Jesus heard that, cans and sinners came and sat he said unto them, They that town with him and his disciples. be whole need not a physician, 11 And when the Pharisees but they that are sick. law it, they said unto his disci- 13 But go ye and learn what g.11.19. Lu.15.2. He.5.2.' 58. LEVI'S (or Matthew's) FEAST. — these proud murmurers, not underCapersnaum. standing Christ's work among sinMatt. Mark. I Luke. ohn ners, sought to lay to His discredit. 9.10-17 2. 15-22 5.29-39. They wereoffended at Christand His claims, and hence they loved to excite There elapsed an interval of some prejudice against Him. Their pride months between Matthew's call and revolted at Christ's ways, and at His this feast, as will be observed by the humiliating, soul-abasing religion. Harmony. Christ is called on to explain His in10, 11. As Jesus sat. This feast tercourse with sinners! How the Matthew made as an act of gratitude natural man misunderstands the gosto Christ, and a parting entertain- pel. The very grace is a blot. The ment to his former associates, in love of Christ must be shed abroad which he would at once make them in the heart by the Holy Ghost given acquainted with his new Master, and unto us. Of the sacramental table, make an open profession of his dis- the world might ask, why eateth your cipleship before them. A convert Master with publicans and sinners should surely not be ashamed of 12, 13. We learn that it belongs to Christ: he should not fear to profess the true spirit and end of the gospel Him; nor should he be willing that dispensation to seek and save the his own former associates should re- lost, to call sinners, to preach glad main ignorant of Him. And as tidings to the poor and meek, and to Christ has made us a great feast in justify the ungodly. This is most His house, and invited us all, we important for us to know; this was should pay Him our best honours in our Lord's vindication. Herein lies our own house, and before all our ac- our hope. The gospel is good newsquaintances. Luke calls it a great glad tidings to the weary and heavyfeast, which Matthew, in modesty, laden, and guilty, and undone. This omits.-.~ In the house. Matthew we are to believe. To the self-suffidoes not call it his own house, though cient, like the Pharisees, the ways of Luke does. " What things were gain Christ will always be objectionable, to me, those I counted loss for Christ." and they feel not their need of His " Neither said any of them that aught help. They objected on the ground of the things which he possessed was of strict ceremonial purity. Christ his own" (Acts 4. 32). Christ's ex- refers them to their own prophet. cellency makes even a close calculator Hosea 6. 6. They misunderstood reckon Him more than all things. what God proposed and required. How few large entertainments are He proclaimed mercy to sinners, and given where Christ is invited.- not sacrifice; and it was love or mercy ~ Publicans and sinners-or heathens. that He claimed of men, rather than The Pharisees complained to the dis- mere outward observance with seciples that their Master was keeping verity. Where truth was not found unhallowed company. Eating and toward God and man, ritual sacrifice drinking with any was a mark of was of small account, especially great intimacy and fellowship, which where malice and ill-will toward fel. 108 MATTHEW. [A. D. 322. that meaneth, I h will have rMer- chamber mourn, as long as the cy, and not sacrifice: for I am bridegroom i is with them? but not come to call the righteous, the days will come when the but sinners to repentance. i bridegroom shall be taken from 14 ~t Then came to him the them, and then shall k they fast. disciples of John, saying, Why 16 No man putteth a piece of do we and the Pharisees fast new cloth unto an old garment; oft, but thy disciples fast not? for that which is put in to fill 15 And Jesus said unto them, it up taketh from the garment, Can the children of the bride- and the rent is made worse. h Pr,21.3. Ho.6.6. Mi6.8. c.12.7. i Lu.24.47. Ac. j c.25.1,10. Jno.3.29. Re.21,2. k Is.22.12. 5.31. 2 Pe,3.9. I Or, rawe, or, unor ought cloth. low-men were indulged. God de- the carelessness and sensuality of mands mercy or love first of all; life. But it was abused to self-rightand all His precepts (even the 4th eousness by the Pharisees, and John's Command) must have an eye to disciples had not fully come into the mercy. See Matt. 12. 7, where this light. ~f The bridegroom. Christ is referred to, as excusing the pluck- points out the circumstances as justiing of corn by the disciples on the fying this. It was not a time to fast Sabbath.-~ If or I am not come. any more than at a wedding. His This was not the object of His mis- presence with the disciples was fit to sion, to company with such as proud excite joy, as at a marriage feast, Pharisees who count themselves al- where the festivity would seem highly ready righteous, but to call sinners and proper. He is the bridegroom; they furnish them a perfect righteousness, were the children of the bride-ch/tam and thereby lead them to righteous- ber-the groomsmen, who conducted ness of life, in genuine repentance. the arrangements, and took special His object was not to get a mere part in the joy. Can they mourn at punctilious Pharisaic obedience, but such a time ~ Luke has it, " CanT to show mercy, and preach mercy. ye make " them mourn! It is not Here was also a proverbial expres- fit that they fast, and use the expression, to signify the consistency of' sions of grief while the marriage is one's course with his object —" Phly- going on and the groom is with them; Sicians are With the diseased." but when He should be taken awav 14, 15. The disciples of' John were from them, then the expressions of drawn into the controversy by the grief would be fit. Pharisees, whom Luke represents as 16. The illustration here used apspeaking, while Mark seems to con- plies to the same effect, viz.: to show nect the two. John's disciples were that there is afitness of things. It would trained to fastings, twice a week at be as unfit and hurtful even to put on least, in keeping with all that aus- these forms of sorrow and lamentaterity and seclusion which belonged tion, while Christ is present with to John's ministry in the wilderness. them, as to patch an old garment It served the purpose of Christ's en- with new cloth, or to put new wine emies to oppose this strictness against into old bottles; for in both cases, there His apparent indulgences. Fasting would not only be impropriety, but is abstinence from food, either wholly injury done. So, He would say, my or in part, Its desian is to deny the doctrines do not suit the old and legal fleshly appetites, ana its use is more rites of the Pharisees. They who exclusively to cultivate spiritual dis. have embraced Christ, and find Him positions, to humble us at the thought present, have no right to go in mournof our dependence for daily food on ing, any more than they have to turn the goodness of God, and to check Jews. Because joy is appropriate to A. D. 32.] CHAPTER IX. 109 17 Neither do men put new things unto them, behold, there wine into old bottles; else I came a certain ruler and wor. the bottles break, and the wine shipped him, saying, My daughrunneth out, and the bottles ter is even now dead: but come perish: but they put new wine and lay thy hand upon her, and into new bottles, and both are she shall live., preserved. 19 And Jesus arose and followed him, and so did his dis18 ~ While m he spake these ciples. ZJob 32.19. mMar.5.22. Lu.8.41,&c. n Jno.11.22,25. the believer, and freedom also, he 18. This occurred while our Lord must not go in bondage and sack- was at Matthew's feast. Mark and cloth; for so he does, in heart, re- Luke speak of this man as a " ruler turn to the old way of the law-do of the synagogue," and call him by this and live-to the beggarly ele- name, Jairus. In Mark it is said he ments. Besides, the day lbr mourn- was " one of the rulers of the synaing will soon enough come, and to gogue," which shows that in this oftender and weak converts there is fice there were more than one (see need of all the joy which comes from Acts 13. 15). He was one of those the presence of Christ with them. church officers whom we call Ruling 17. Bottles. Bottles made of skins Elders. " Elders of the Jews " (Luke were used, especially for wine. They 7. 3).-~-' Worshipped. " He fell at would become dry and cracked at his feet " (see Mark and Luke, and length, unfit to hold new wine that note on ch.'2. 11). He paid Him this should ferment greatly; hence there outward homage as an expression of would be impropriety and injury in reverence, which could be done withusing old bottles for it. So, every out any hearty worship; yet he humthing in its time andplace. The law bled himself in prayer. Mark has for Pharisees-the gospel for disci- it, "he besought Him greatly." The ples: milk for babes-strong meat for ruler was convinced of Christ's marf'ull-grown men: joy in Christ's pres- vellous power, and though he regardence-fasting and grief for His ab- ed his daughter as dead, or dying sence. For the form of these skin bot- (Mark 5. 23. Luke 8. 42), he had tles, see Cut from Kitto's Bib. Cyclop. faith in the touch of Christ, though he seemed to think it necessary for the hands of Christ to be laid upon her. He did not feel with the centurion, that a word would be enough.~ Evetn now dead. Mark has it, " at r; the point of death;" Luke reads, "' she lay a dying." Our faith must reach to this: that Christ is able to meet the extremest case-to raise dead souls. 19. Jesuts arose. Here again we see Christ's willingness to relieve the 4l { 1 I l l distressed who called upon Him. This was His work, in a higher sense, that 9 59. THE RAISING OF JAIRUS' DAUGH- might be shown by these outward TEV. THE WOMAN WITH A BLOODY and visible doings. The maid was FLJx.-Capernaum. " one only daughter, about 12 years Matt. Mark. Luke. John. of age " (see Luke 8. 42). 9.1 —26 5.22-43 8.41-56 20. Here there occurred, the 10 110 MATTHEW. [A. D. 32, 20 ~ And, o behold, a woman, If I may but touch his garment,s whikch was diseased with an is- I shall be whole. sue of blood twelve years, came 22 But Jesus turned him about; behind him, and touched the and when he saw her, he said, hem of his garment: Daughter, be of good comfort; 21 For she said within herself, thy q faith hath made thee whole. o Mar.5.25. Lu.8.43. p Ac.19.12. qLu.7.50; 17.19; 18.42. Ac.14.9. ~way, a case which shows the sin- of His Divine power. Her faith was ner in another light, and exhibits full of trembling, yet she did well to the power and grace of Christ.- think that He was so full of grace, ~ And behold, a woman. Here was a that this touch of His clothes could great sufferer, whose disease had cure her. She touched the hem or been of 12 years' standing. It was fringe on the border, as having pecuheld to be unclean by the Jewish law liar sanctity with the Jews (Matt. (Levit. 15. 25), and hence she would 23. 5). This was the hem or fringe not give her case publicity if it could of the outer robe, cloak or mantle; be helped. So the sinner, though a and hence it was not at the feet, but sufferer, conceals his sin and shame, below the waist (see fig. and note 5. and keeps back from Christ and from 40). Fringes on the borders of the humble confession to Him. Mark garments were commanded (see Numand Luke tell us that she had spent bers 15. 38). The Holy Spirit put all that she had upon physicians, and this into her mind, and recorded it was nothing bettered, but only grew here that we may see how earnestly worse. " I said unto thee, when thou Christ must be sought in all circumwast in thy blood, LVE."-1~ Touch- stances, and how much virtue there ed the hem of Hisgarment. She thought is in any contact with Him, and how there must be virtue in touching Him, the power of Christ can make the since His touch was seen to give simplest means efficacious. Many cures. This was as far as she could see press upon Christ like the careThe outer and inner garments (coat A ": A sword was and cloak) were girt 1 worn by traveller around the loins for a;ourney (ch. 3. 4). A. D. 32.] CHAPTER IX. 11I And the woman was made whole place: for the maid is not dead," from that hour.r but sleepeth. And they laugh23 And s when Jesus came into ed him to scorn. the ruler's house, and saw the 25 But when the people were t minstrels and the people ma- put forth, v he went in, and took king a noise, her by the hand, and the maid 24 He said unto them, Give arose. r Jno.4.53. s Mar.5.38. Lu.8.51. t 2 Ch.35.25. u Ac.20.10. v 2 Ki.4.33,&c. less crowd. She, with her heart full, a ceremony, and used very noisy detouched Him; and the touch of' monstrations of their grief. See fig. faith was more than the common from Kitto's Cyclopedia. press upon Him. 22. Jesus inquired after her, as we find from Mark and Luke. He showed an interest in her, and a disposition to encourage her. Then she saw how fully He knew her and her case, and that she could conceal no longer. She came forward and confessed. So every one finds who truly finds Christ. He inquires after such, and emboldens them to speak out, and shows by the very czre itsetf; how ready He 24. Give place-make room. He is, beyond all that they had dared to meant to intimate that He had come think, and then they are impelled by to show His power, and that to Him His goodness to "tell Him all the it was like raising her out of sleep. truth." We should not tremble and They scoffed at this. Thus He ohdoubt when we see His readiness to tained their testimony that she was bless, but should " come boldly to a fully dead, and not otherwise, so that throne of grace." Christ is found to when they should see her rise, they be beforehand with the seeking soul, could not say she had not been deal, and shows us His foregoing love. but He should have the credit of " Before that Philip called thee, when raising her from the dead. Sinners thou wast under the fig-tree, I saw scorn the thought of Christ's Divine thee."-~r Thy faith. Her faith cu- power with their souls. red her, because it led her to Him, who 24. He chose not to have the mulalone could cure, and who was so titude present, but only Peter, James able and ready to heal. It was thus and John, and the father and mother that Abraham's faith was counted to of the damsel (Mark 5. 40). He him for righteousness. Faith must would have quite enough there to take hold, for comfort, upon Christ's witness the miracle, so that it should power and willingness to save. not be done in secret (see 2 Kings 23. After this miracle wrought by 4. 33). But it would speak for itself. the way, Christ came to the house of 26. The fame of Christ went abroad,,he ruler.- The minstrels. These though He did not desire the publicity were musicians, hired to play at at present. He charged them (L.:ke funerals. It was a method among 8. 56) that they should tell no man. the Jews of expressing their grief on " He charged them straitly" (Mark). such occasions. The daughter of the The miracle was manifest-they must ruler being now dead, the minstrels all have admitted it; and yet to pubwere already there, to serve at the lish it then, would only excite jealfuneral. In Eastern countries, the ousies against such a power in the people set up a wail for the dead, as state, and throw obstacles in the way 112 MATTHEW. [A. D. 32. 26 And' the fame hereof went 28 And when he was come abroad into all that land. into the house, the blind men came to him: and Jesus saith 27 T And when Jesus departed unto them, Believe ye that I am thence, two blind men followed able to do this? They said him, crying, and saying, Thou unto him, Yea, Lord. son of David,w have mercy on us. 29 Then touched he their eyes, 1 Or, thisfame. to c.15.22; 20.30, 31. of His work (see Mark 1. 45). It sinners the way of salvation. Every would also encourage the idea of His variety of case is therefore given, to temporal authority and rule, since He show that in all various circumstanwas showing His great work of re- ces, the great business is, to find demption by these outward and visi- Christ, and seek His power and grace, ble doings. Presently, they could as the only hope. better understand, that He came to The blind were a numerous class at save sinners, and that this was but the East (Levit. 19. 14. Deut. 27. 18). incidental, as yet, to His grand ob- These blind men acknowledged ject. "Her spirit came again" Christ as the Messiah by calling (Luke), is precisely the same lan- Him the Son of David. So He was guage as in 1 Kings 17. 2'2, in the prophesied of, and so His genealogy Greek version. " He commanded to had proved as a standing confirmation give her meat" (Luke), to show that of His claims, among the Jews. it was no phantom, but a real return 28. Here Christ allows them to to life. call upon Him till He gets into the OBSERVE, (1.) There are but three house. He would have them earnest miracles of this kind recorded of' our enough to follow Him whithersoever Lord; and these, as they are deeply He went. and not willing to give up significant of His regenerating power, their suit. Who can doubt that they are different cases. This one had just desired sight the more, that they died-the widow's son was just about might see Him who was the great to be buried-and Lazarus had been object of wonder? -11 Believe ye. dead four days. (2.) How carefully He would not only put their faith to the proofs are brought forward to show the trial of' some delay at first, but that this was a case of' actual death: to this test as to its nature. He the father confessed it, the minstrels would also have their case attract the were there for the funeral, and the more public attention. It was most people ridiculed any other idea. If important that He should have credit men are not dead in sin, Christ's for His ability. This would imply work is shorn of its glory. His Divine authority and power, and as yet, this was the great point with O 60. Two BLIND MEN HEALED, AND the people. His willingness they A DUMB SPIRIT CAST OUT.-Capernaum? should also find out. But this could Matt. Mark. Luke. John. be fully known only when His saving 9. 27-34 u k I work as Jesus should be revealed. 27. This rMiracle is not recorded They believed in Him as the Mesby the other Evangelists. Christ siah, all-powerful to work bodily wrought many wonderful works, that cures. But as yet they saw no farare not narrated, and those that are ther. So some would seem to know selected by the Holy Ghost for this of Christ as a Saviour, but only parinspired narrative, must be told with tially as a sanctifier. an object beyond the mere facts. They 29. According to your faith. So far serve powerfully to illustrate Christ's as they believed, so far He was wil. redeeming work, and to point out to ling to show Himself for their cure. A. D. 32.1 CHAPTER IX. 113 saying, According to your faith the multitudes marvelled,saying, be it unto you. It was never so seen in Israel. 30 And their eyes were open- 34 But the Pharisees said, He ed: and Jesus straitly charged casteth out devils through the them, saying, See that no man prince of the devils. know x it. 31 But they, when they were 35 And b Jesus went about all departed, spread abroad his the cities and villages, teaching fame in all that country. in their synagogues, and preach32 As they went out, behold, ing the gospel of the kingdom, they brought to him a dumb and healing every sickness and man y possessed with a devil. every disease among the people. 33 And when the devil was 36 But when he saw the mulcast out, the dumb spake: z and titudes, he was moved with x s.42.2; 52.13. c.12.16. yc.12.22. Lu.11.14. z Is.35.6. ac.12.24. Mar.3.22. Lu.11.15. bc.4.23. Yet this formula of speech is rather find Satan and his hosts having to in the sense of affirming than of lim- do with diseases. Not merely was iting. They credited His ability, and it so thought among the Jews, but this He displayed. The more fully this is clearly inferred from Scripwe believe in Christ, the more fully ture, as in the history of Job and will He deliver us from evil. And here. WVhen Satan is utterly " cast what we lack, for the most part, is out " (Rev. 20. 10), there shall be no the implicit and hearty faith in Him. more death, neither sorrow, nor cry"Let thy mercy, O Lord, be upon us, ing, neither shall there be any more according as we hope in Thee." (Ps. pain (Rev. 21. 4). 33. 22). This faith is the bucket let 33. The multitudes confessed that down into the fountain, without which this surpassed all that the prophets we cannot draw. had ever done, and that a greater than 30. Straitly charged them. The word Moses or Elijah was here-that means, He strictly and positively com- israel, who had beheld so many wonmanded them, on pain of His displea- ders, had never seen the like of this. sure. OBSERVE: We must confess This was a sudden burst of their adChrist, and cry out to him, and follow miration.. Him up, and believe in His mighty 34. Prince of the Devils. This was and gracious work. See vs. 26. a charge full of absurdity and blas31. They had no right to publish phemy. They owned the miracles, the miracles, when Christ so posi- yet would not ascribe them to His tively forbade them. He had His Divinity, but charged Him with inferown reasons for charging them with nal intercourse, holding communicasecrecy, and no matter how diffe- tion with Beelzebub. See ch. 12. 23, rently they might think of it, He 24. The Jews practised exorcisms, ought to have been fully obeyed. or the casting out of evil spirits, in They thought they knew better than pretence. But they were all amaHe. This was the sin of Adam: and zed at Christ's power over demons, they had an inconsiderate zeal, which and they made the desperate resort often carries people beyond and con- of ascribing this kind of miracle to trary to the express word of God. an alliance with the Prince of the 32. A dumb man. The dumbness Devils. This charge He answerwas doubtless of such a kind as was ed on another occasion (Luke 11. 14), occasioned by the demon with which " By whom do your children (or disthe man was possessed, for when he ciples-the exorcising Jews) cast was cast out, the dumb spake. We them out 1" &c., ch. 12. 27. 10* 114 MATTHEW. [A. D. 32 compassion on them, because 38 Pray ye therefore the Lord they i fainted, and were scatter- of the harvest, that he will send ed abroad, as sheep c having no forth e labourers into his har-.hepherd. vest. 37 Then saith he unto his dis- CHAPTER X. ciples, The harvest d truly is AND when he had called unto plenteous, but the labourers are him his twelve disciples, few: he a gave them power against' 1 Or, swere tired and lay down. c Nu. 27.17. 1K. e Ps.68.11. a Mar.3.13,14; 6.7, &c. Lu.9.1,&e. 22.17. Eze.34.5. Zec.10.2. d Lu. 10.2. Jno.4.35. 1 Or, over. ~ 61. Jesus again at Nazareth, and j Matt. Mark. Luke. John. again rejected.. 13. 54-58 6. 1-6 1 ~, 62. A THIRD CIRCUIT IN GALILEE, all was in a state ready for active &c. See ch. 10. and faithful labourers. The harvest is the multitude of souls ripe for beMatt.9 Mark. Luke. John. ing gathered in to His kingdom. Labourers are Christian ministers. 35. Jesus went about-doing good, 38. The disciples' work for the teaching, preaching, and healing. great cause was, first of all, to pray. Preaching is something more than We can help the church by prayers teaching-it is proclaiming the good to the great Head of the church. God news, and offering the gospel. This alone can raise up the men for the general description is given us of His ministry in sufficient numbers, and work, to show that much more was give them the requisite qualifications done by Him than is narrated. And and put them into the work. OBif we ask why the Spirit dictated these SERVE: It is His harvest, and He narratives rather than those of other must send the men. Ministers must works of Christ, we may suppose, go under His commission. that beyond the facts, there is conveyed important instruction respect- CHAPTER X. ing the way of life., 62. (Continued.) THE TWELVE 36. They fainted —literally, were INSTRUCTED AND SENT FORTH.- Galilee. faint. They were weary in body, and Matt. Mark. I Luke. John. heavy laden with burdensome rites 10. 1-42 6. 6-13 1 9. 1-6 and doctrines of the Pharisees-with- 11. 1 out spiritual care from the priests, Christ was about 32 years old bewho were themselves ignorant and fore He commissioned and sent forth heedless of their charge. They were His twelve Apostles. He had called in just such condition as to excite them with other disciples at different HIis pity. The people He compared times and places. He had chosen the to scattered sheep, without a shep- twelve just after His second Passover. herd, or pastor. Their case called Peter had been called first, and Matfor help. They needed adequate in- thew last. Two of them had been struction and care. They needed John's disciples. Meantime Christ faithful shepherds, or pastors, to look had been proved to be God, by His after them, and tend them. numerous miracles wrought in His 37. Yet this was the very harvest own name and by His own proper He was designing to reap. He authority. And He was proved to be sought the lost —" Come unto me all the Messiah by His fulfilling in Himye that are weary," &c. He points self the predictions of Him that was out this great truth to the disciples: to come. He obtained sufficient and The fields were white to the harvest- proper witnesses of His life and mir. A. D. 32.] CHAPTER X. 115 unclean spirits, to cast them lican; James the son of Alphe. out, and to heal all manner of us; and Lebbeus, whose sursickness and all manner of dis- name was Thaddeus; ease. 4 Simon the Canaanite; and 2 Now the names b of the Judas Iscariot, who also betraytwelve apostles are these: The ed him. first, Simon, who is called Pe- 5 These twelve Jesus sent ter, and Andrew his brother; forth, and commanded them, James the son of Zebedee, and saying, Go not into the way of John his brother; the Gentiles, and into any city 3 Philip, and Bartholomew; of the Samaritans c enter ye Thomas, and Matthew the pub- not: b Lu.6.13. c 2 K.17.24. Jno.4.5,9,20. acles, by choosing those who should Apostle. See John 1. 43.-~ Mataccompany Him in all His course, thew the publican. An humble confesand receive His private teachings, sion. He does not call James and and such as should be able to give John the fishermen. —- -- Lebbeuis. the fullest testimony to His words The Thaddeus of Matthew, is called and works. For this purpose He had by Luke,'Judas the brother of James.' chosen and called twelve. As there This is the "Judas not Iscariot." were 12 tribes, and the nation was John 14. 22.-Simon the Canaanite, descended from 12 patriarchs, He or more properly, the Cananitewor would show thus that the church was zealot, called also " Simon. Zelotes." essentially the same in all ages, and There was a Jewish sect called " Zeathe Head of the church the same, lots." and that it would be restored again, 5. The twelve were sent forth to under a new economy. preach or proclaim the Gospel of 1. Christ had chosen and called the Christ. " Ambassadors for Christ." twelve before the Sermon on the -~1 The Gentiles, were the heathen, Mount was delivered. Mark 3. 13-19. who were not born Jews. The AposLuke 6. 12-19. Thev had been all ties were not now to go in the way of the time in His special company. them, or among them. Their first busiNow He summons them to go out to ness was with the Jews. —-~ The their work. He gave them this pow- Samaritans, were inhabitants of the er, that they might prove their com- region between Judea and Galilee, mission, and have authority with the country assigned to the tribe of men, as sent by Christ for the promo- Ephraim and the half tribe of Mation of His kingdom. We see that nasseh. They were formerly the reChrist could not only work miracles volted ten tribes of Israel, who had of Himself, but He could even dele- Samaria for their capital city, and gate this power to others. This was took their name hence, and became His greatest miracle. This clearly most completely separate from the proved Him to be God, having life Jews. But subsequently, by the peoand power in Himself, to give to ple being carried captive into Assyrothers. ia, and colonists being sent back 2, 3, 4. Apostle. One that is sent. from that land, the inhabitants beThis is the meaning of our word came wholly or mostly heathen. They Missionary. Matthew mentions them deeply hated the Jews who had no ir- pairs, probably as they were sent dealing with them (John 4. 9). Their out "by two andll two."- ~ The first, religion was made up of Judaism and,;onrn. Alluding to the fact that Si- heathenism. The twelve were not m!m Peter was the first called as an yet tc go among these, because Christ 116 MATTHEW. [A. D. 32. 6 But go d rather to the.ost 8 Heal the sick, cleanse the sheep e of the house of Israel. lepers, raise the dead, cast out 7 And, as ye go, preach, say- devils: g freely ye have receiving, f The kingdom of heaven ed, freely give. is at hand. 9 1 Provide h neither gold, nor silver, nor brass, in your purses: d Ac.13.46. e Ps.119.176. Is.53.6. Je.50.6,17. Eze. 34.5,6,8. 1Pe.2.25. fc.3.2; 4.17. Lu.9.2; 10.9. gAc.8.18,20. 1 Or, get. hLu.22.35. lCor.9.7,&c. held a peculiar relation to the Jews announcement was best fitted to arthrough Abraham, and He would first rest the notice of the Jews, and to exproclaim to them the Gospel salva- press the advance of the Gospel reign. tion, and own them as a peculiar The term " at hand" is used in the and favourite people, in keeping with literal sense of " presently"-that is, the Old Testament prophecies and present here, nigh, even at the doors. promises. The Gospelwas preached 8. Heal the sick. Such is the beto the Gentiles after His resurrection, nevolent design of Christ's mission, and Peter had a vision to authorize and by this visible manifestation in him as the Apostle to the Gentiles. bodily diseases was His spiritual But Peter's greater distinction was his work to be set forth, breaking every acknowledgment of Christ. He was yoke (Isa. 61. 1). They could do these called a stone (Cephas and Peter are things only by His divine power, words which mean a stone), and committed to them, but needing to on this ground of Christ preached be exercised by Him at every step, to Jews and Gentiles, the Christian in every instance.-~ Lepers-were Church in all nations was to be erected. those defiled with the loathsome dis6. The House of Israel. It was by ease of leprosy, which excluded the virtue of a household covenant made poor sufferers from society, as cerewith the family of Abraham, and ex- monially unclean and dreadful, and tended to Jacob, that this people of the which nothing but the power of God Jews were taken as the Lord's. Ja- could cleanse. These miracles thev cob was afterward called Israel, in were to work in the name of Christ, keeping with his family covenant, not in their own name, nor in any which was then repeated to him. And other. —-- Freely give. They were so his descendants were called the to dispense these benefits as free house of Israel. They were sheep of gifts. So they had received them this fold, but lost and scattered sheep. -and so, in their healing acts, they The Jewish Church, though taken were to set forth the free bounty of into covenant with God, had become God. Simon Magus thought the gill estrayed. Yet even in such case, He of God, in working such wonders, would have them treated with espe- could be bought and sold for money, cial favour, and honoured with sig- and though he was baptized, he was nal privilege for the father's sake. denounced for this. Maintenance, All sinners are like lost sheep, as be- but not money-making, by the Gosing cared for and sought after by pel, was allowed (1 Cor. 9. 14). The appointment of Christ. But such of exorcists wrought only fobr money. them as have been baptized and have 9. Provide (margin, get neither, come into this outward covenant re- 4-c.). They were not to carry any lation are more especially like the store for themselves. Their journey lost sheep of the house of Israel. was not to be long, and the office 7. The kingdom, of heaven. This work was to support itself. Though was to be the sum of their preach- they were to dispense gratuitously, yet ing, to call attention to the reign of they were to look for maintenance Christ as the heavenly kingdom- from their work,and to cast themselves comning-drawing near This fbrm of upon the people. —~ In your purses. A. D. 32.] CHAPTER X. 117 10 Nor scrip for your journey, 13 And if the house be worthy, neither two coats, neither shoes, let your peace come upon it; nor yet' staves: for i the work- but if it be not worthy, let your man is worthy of his meat. peace return J to you. 11 And into whatsoever city or 14 And whosoever shall not retown ye shall enter, inquire who ceive you, nor hear your words, in it is worthy; and there abide when ye depart out of thathouse till ye go thence. or city, shake k off the dust of 12 And when ye come into an your feet. house, salute it. 15 Verily I say unto you, i It 1 A staff. i Lu.10.7,&c. j Ps.35.13. k Ne.5.13. Ac.13.51; 18.6. I c.11.22,24. They were not to go as other travel- they were to select as their host, and lers, with a supply of money in their abide with him. Staying in one girdle or belt. house, they would better be found, 10. Scrip. Knapsack for provi- and could more easily despatch their sions.-~ Shoes were here forbidden. work. Here it was hinted that they In Mark it is said, Be shod with san- were not to make long stay in any one dals. They were not to make any place. The reception of the gospel special preparation, nor take spare message is our only worthiness with clothing. —-- Staves (margin, a God. Christ is jealous of the treatstaff). Mark says, they might have ment which His ministers receive. nothing but "a staff only," for the 12. Salute it-the house. Pay journey. They were not to provide your address to the family as ambassastaves, though they might take one. dors of Christ, and thus ascertain The whole idea is, that they should what reception you shall meet with. not make the common provision of 13. Let your peace. The common travellers, in view of a journey, nor mode of saluting was the simple take any thing extra; but they should word "Peace," which denotes one's rather go empty, and look for the re- good wishes. May peace and prosperward of their work. Their business ity attend you! If' the house be fawas mainly spiritual, they must feel vourably disposed, let your peace it to be so, and under the God of come upon it-that is, labour to bless Providence, the work should sup- them according to the full import of port itself. The people would be your salutation, and they shall inbound to supply them with necessi- deed be blessed. But if they should ties, and they should make this claim be found unfavourable to you and to upon them as they went. And He your message, withdraw your salutathat sent them would furnish them, tion-leave the house-and your blesif none others did. Christ's minis- sing or pronouncing of peace upon ters have no right to be secular. them shall return to you again: they Christ commands His servants to shall not be blessed (Luke 10. 6). come to Him empty rather than full. A cup of cold water given in the 11. Worthy. Well disposed toward name of a disciple shall not lose its their doctrine and work-such as reward. should be ready to receive them and 14. Shake off the dust. This act their doctrine, as is explained by the was understood, like the washing of next verse-those to whom they might the hands by Pilate, as signifying inhopefully preach the Gospel, as be- nocence of the crime. Accordingly ing ready to entertain them and their it is a begging to have no part or lot message. They were to inquire, and in the punishment. The guilt is such an one as was " of good report" metaphorically regarded as adhering in things pertaining to the kingdom, to the hands or feet (see 1 Kings 2. 118 MATTHEW. [A. D. 3'2. shall be more tolerable for the be ye therefore - wise as ser. land of Sodom and Gomorrah pents, and 1 harmless n as doves. in the day of judgment than for 17 But beware of men: lir P that city. they will deliver you up to the 16 ~f Behold, I send you forth m Ro. 16.19. Ep.5.15. 1 Or, simple. n Ph 2. as sheep in the midst of wolves: 15. o Ph.3.2. c. 24.9. Mar.13.9. 5), as the next verse shows. So in their enemies are compared to sheep Mark 6. 11, it is expressed, " For a defenceless in the midst of wolvestestimony against them." Your doom i. e., the fierce and ravenous foes that be on yourselves; and let not even the should prowl about their path, and least dust of your sin and condemn- seek to devour them. Such were the nation attach to us! Such an act false prophets; " Inwardly they are would be most expressive, as testify- ravening wolves." ch. 7. 15. Satan ing the reprobation of the Apostles. is termed a roaring lion. Wicked They actually did this. Acts 13. 51; men that are enemies of Christ's 18. 6. Many there are now, who re- ministers, are here termed wolves. fuse to receive or hear the Gospel. The reference is to the persecutions that From such, the ministers of Christ they should afterward endure. (So in can at last only turn away, and ols- Matt. 24. the language is first conclaim any portion with them. For cerning things near, and then concernthe punishment will be so complete, ing things remote.) Therefore they that it would seem to reach even the should require at once to be pruaust trodden by such transgressors. dent and discerning, while they should "Have no fellowship with them," be gentle and meek. This wisdom "Seeing ye put it from you, and qualified by the harmlessness, is wisjudge yourselves unworthy of ever- dom to do good and not evil. (So lasting life, lo, we turn to the Gen- David toward Saul.) Christians are, tiles." Acts 13. 46, 51. " They shook like sheep of the fold, defenceless, off the dust of their feet against them." and like them they should look to the 15. Sodom and Gomorrah were good shepherd. Christ was led as a the chief of those cities of the plain lamb to the slaughter, and as a sheep which were destroyed by fire raining before her shearers was dumb, so down from the Lord out of heaven. He opened not His mouth; and yet Gen. 19. 24, 25. They were along He was wisdom itself: Proverbs. the south-east border of Palestine, The word rendered " harmless" here, and their site is now covered by the is the same in Rom. 16. 19, " simpleDead Sea. Their punishment, though concerning evil." Its leading sense is, they were so wicked as to be cut off inoffensive. It occurs but three times ir. so terribly from the earth, will be the New Testament. Serpents are more tolerable at the day of final j udg- called wise, because they have always ment-that is, more easily endured, been the symbols of wisdom. Be full comparatively-than that of such as of keen and cautious discernment. "obey not the Gospel!" And the The Egyptians expressed their idea reason is, that these neglect and re- of wisdom by the figure of a serpent. ject so great salvation, and sin Christians are not to abjure true wisagainst this greater light. For if the dom, but to cultivate it and pray for word spoken by angels was steadfast, it. Christian ministers are to have a how shall ye escape? (Heb. 2. 2.) wisdom as remarkable as that of ser16. These words are spoken more pents, only from God, and for good. generally of their apostleship, not 17. Beware. Take good care. Be merely of the particular expedition cautious of the men. Here they were on which they were at this time sent to show their wisdom in dealing with out, which should be of short dura- those who are like wolves. They tion. The ministers of Christ amongst were to expect such enemies, not to A. D. 32.1 CHAPTER X. 119 councils, and they will scourge q given you in that same hour you in their synagogues; what ye shall speak. 18 And rye shall be brought 20 For it is not ye that speak, before governors and kings for but the Spirit of your Father my sake, for a testimony against which speaketh in you. them and the Gentiles. 21 And the brother shall de19 But' when they deliver you liver up the brother to death, up, take no thought how or what and the father the child: and the ye shall speak; for it shall be children shall rise up against q Ac.5.40. 2Cor.11.24. r Ac.24 & 25. s Mar.13. their parents, and cause them to 11. Lu.12.11; 21.14,15. be put to death. avoid them, nor invite their attack. rally have great terror in coming beThe caution is explained more fully fore kings, as to how and what they in vss. 19, 23, &c.-~- To the coun- should speak, lest they should be uncils. To the Sanhedrim for trial, where able to vindicate themselves and the the high priests met.- ~ Synagogues, truth, in such an embarrassing condiwhere the people also assembled. tion. They were to feel most per18. Governors. See Acts 4. 5-30; fectly at ease on this point; for at the 5. 17-33; 12. 1-4; 18. 12; 23. 33; instant, they should have words put 25. 6, 10; 26. 1, 28, 30. Paul before into their mouths from God. This Nero (2 Tim. 4. 16) fulfilled this would be a most complete relief. forewarning. It was for the sake of 20. The Spirit of your Father. A Christ, because it was on account of double consolation. It should not deChrist's doctrine and cause that they pend upon their ability of speech, were thus treated. It would be for a their rhetoric or discourse, but it testimony against these magistrates should be a question of the Holy and the Gentiles, by preaching to them Ghost's ability. And this was the the claims of Christ, and making the Spirit of their Father, working in gospel known to them, that they them and speaking in them. For it might be without excuse, that their was He who should give illumination unbelief might be rebuked, and that and power of discourse suited to the the judgment of God against them case. This was not to encourage inmight be vindicated. So the gospel dolence in attainment of knowledge, is to be preached to all nations, "for or any requisite qualifications, but a testimony" before the end come. to fortify their faith in God for all the See the same phrase where the leper possible trials of their case. was to offer the gift that Moses com- 21. Persecution should be so violent manded for a testimony unto them. as to break through all the ties of ch. 8. 4. Though this prediction by kindred. The opposition to Christ Christ was so plain, and though the would be so great as to destroy all results so clearly proved His fore- those natural affections in families, knowledge, nothing hindered the apos- which are the strongest on earth. tles from going forward. He who 22. They are here further encourforeknew future events, could fore- aged against all their fears, by the ordain their deliverance; hence they assurance that the result should be received their persecutions with calm- most happy. Their salvation should ness and trust in God, and rather re- depend on God, who here beforehand joiced that they were counted worthy to certifies them of the issue. They sufer shame for His name. Acts 5. 41. who should endure should be saved. 19. Take no thought-have no anx- They had only to hold out in this coniety. So the term occurs in Matt. fidence, and they should see it come 6. 25, see note. They would natu- to pass as He promised. 120 MATTHEW. (A. 1D 32 22 And ye shall be hated of his master, nor the servant above all men for my name's sake; his lord. but t he that endureth to the end 25 It is enough for the discipl' shall be saved. that he be as his master, and the 23 But when they persecute servant as his lord. If w they you in this city flee u yeinto an- have called the master of the other: for verily I say unto you, house I Beelzebub, how much Ye shall not' have gone over the more shall they call them of his cities of Israel till the Son of household? man be come. 26 Fear them not therefore: 24 The disciple is not above for there is nothing x covered t De.12.12,13. Re. 2.10. u Ac.8.1.1 Or, end, or, w0 Jno.8.48. 1 Beelzebul. z Mar.4.22. Lu.12.2,3. fini/sh. v Lu.6.40. Jno.13.16; 15.20. 1Cor.4.5. 23. It should not be their object to deeming work (ch. 17. 2 Peter 1. avoid persecution by fleeing from the 17). reach of it, nor were they to run 24, 25. They were to be satisfied needlessly into it, nor to lie down with the severities of their lot, when and die under it when they could they remembered the greater severiserve the Master more. It should ties of His, and considered that they be their object to do others good. could not expect better treatment They were to flee into another city, than He. The servant is not above not in order to escape all trial, but in his lord. If He endured privation, order to labour in another place with and went through drudgery in the better success. The plan and pros- cause, though He was the Master, pect contemplated their being driven what better lot could be expected for by persecution through the cities of the servants! They should ask no Israel. So Acts 8. 4, " They that better or easier condition than they were scattered abroad, went every saw Him have. This was good where preaching the word." Christ enough for them. A family circle is here gave them encouragement of a usually called by the same name; speedy coming of His, before they and if they have called me, the Masshould have gone through this itine- ter of the house. " 3eelzebub," in derating work. He refers here to the rision and scandal, how much more Transfiguration, in which He pur- shall they call them of His houseposed to reveal Himself by a special hold by like abusive epithets (see manifestation, that should be most ch. 9. 34; 12. 24. Mark 3. 22. Luke important in the history of their 11. 15. John 8. 48.) See Jude, vs. 15, work. The apostles owned this to be " Hard speeches." —-- Beelzebub (see a special coming of Christ when they 2 Kings 1. 2) was chief of the false asked, why say the Scribes that Elias gods of the Philistines, and was wormust first come? They fell on their shipped by the inhabitants of Ekron. faces when they saw His glory, and The name signifies (from Baal, god; heard Him announced as Christ from and zebub, fly) the god of' flies-havheaven. Peter refers to it as "the ing power over all noxious insects. power and COMING of our Lord Jesus This was as much as to say, the Christ," that he saw with the rest on' god of idolatry." The worst devil the holy mount, when they were eye- was lord of idols in their view. This witnesses of His majesty. This alluded to the false worship which they prospect was given here of a spe- accused Him of setting up in claiming cial manifestation, speedily, which to be God (see Lightfoot, vol. II., pp. should satisfy them of His author- 185,196). See 2 Ki. 1. 3. "Is it not beity and glory, and should be a great cause there is not a God in Israel, that step in the prosecution of His re- ye go to ihquire of Baal-zebub," &c. A. D. 32.] CHAPTER X. 121 that shall not be revealed; and which is able to destroy both hid, that shall not be known. soul and body in hell. 27 What I tell you in darkness, 29 Are not two sparrows sold that speak ye in light: and what for a' farthing? and one of them ye hear in the ear, that preach shall not fall on the ground withye upon the house-tops. out your Father. 28 And Y fear not them which 30 But X the very hairs of your kill the body, but are not able to head are all numbered. kill the soul: but rather fear him 1 In value, half-pennyfarthing, a 10th part of y Is.8.12,13; 51.7,12. lPe.3.14. the Roman penny, c.18.28. z Ac. 27.34. 26. Fear them not therefore. A rea- for thereby both soul and body are exson given fobr their courage and con- posed to eternal death. NOTE: This fidence is the coming development: proves that the wicked shall be sent they should see greater things than to hell, and their bodies shall be these. Their Master should yet ap- raised from the grave to suffer forever pear to them in His glory, and their with their souls. Psalm 9. 17. enemies, and His, should be put to 29. In Luke we have it that the shame. And a final day is coming, disciples were charged not only not when the truth shall come to light, to fear men who were but dust, but to and things shall be called by their fear and honour Him who has power true names. Never fear, for truth over body and soul. "Yea, I say will prevail. unto you, fear Him" (Luke 12. 5). 27. Therefore speak out the words And the verses here seem to follow of your great Teacher and Master. naturally from that sentiment. The He taught them privately, as twelve protection of our life is in the hands scholars or private pupils. They of God, who has body and soul in were to teach these things most pub- His power. And seeing even wicked licly, in all the world, without con- men who would destroy us, are under cealment, disguise, or fear. There His overruling providence, we ought were many reasons why Christ could not to fear them as though they could not come out openly as the Messiah at do any thing without His consent. first. Men would have prevented His So we also are objects of Divine work, or set Him up as a temporal care.-~Sparrows. These are insigking, or charged Him with treason nificant birds, and so unimportant that against the State. Therefore, He two of them are sold for a farthing; would not have those whom He cured and yet God's providence is so extentell of Him; nor would He have the sive, so minute and particular, that transfiguration told of' till after the even one of them shall not fall on resurrection, when it should be better the ground, without God being there, understood, believed, and appreciated. allowing it, and ordering it, and arBoth Christ and His apostles were ranging that it should be one and not compelled at first to speak privately another of them that should fall.and in a whisper, for fear of the ~ Your Father. This God is your Jews, and from the weakness and Father. And if God gives to them such peril of the cause. But they were care, shall He not much more care for thus to go abroad to their great pub- you who are of so much more value' lic work, and to speak boldly and 30. The very hairs-the least things openly in the face of persecution. that belong to you. This is prover28. They were here emboldened bial language, expressing the most against the fear of death itself. This minute and trivial interest connected they should have to meet. But what with any one. The very hairs of is this'.-the body. Offence against your head, for which you care so litGod is the only proper ground of fear, tle, and which you never pretend to II 122 MATTHEW. [A. D. 32. 31 Fear ye not therefore; ye 34 Think not that I am come are -of more value than many to send peace on earth: c I came sparrows. not to send peace, but a sword. 32 Whosoever therefore shall 35 For I am come to set a man confess me before men, him - at variance d against his father, will I confess also before my and the daughter against her Father which is in heaven. mother, and the daughter-in33 But b whosoever shall deny law against her mother-in-law. me before men, him will I also 36 And e a man's foes shall be deny before my Father which is they of his own household. in heaven. a Re.3.5. b 2fi.2.12. c Lu.12.49,53. dMi.7.5,6. e Ps.41.9. count, are all numbered. God's provi- church, by uniting with this separate dence is so particular that it reaches body and coming out from the world. to every creature-even to a sparrow It is to be done in all the life, by witor a worm, and to the very separate nessing for Christ before gainsayers hairs of the head, and to every thing and beholders. Christ will own all belonging to and concerning all His such as His, and profess to them that creatures, and all their actions. He has known them, and profess to 31. Fear ye not therefore. This re- the world that these are His brethren fers back to vss. 26 and 28. The soul's and chosen; while such as deny value, as shown in the priceless work Him, or are ashamed of Him-refuof Christ, is our encouragement. sing to confess Him before men, and 32, 33. Such a bold, unshaken con- practically having no connexion with fidence in Christ, as one is ready to Him in His Church or His causedeclare openly before men, however shall be denied and disowned by they oppose, is demanded. This is Him at the judgment. the spirit needed for the work: trust- 34, 35, 36. Think not, &c. Though ing Christ for every thing, and un- the gospel message is peace, yet it indauntedly boasting Him before the troduces collision. Christ's ministers world. There must be an open, earnest are not to expect worldly ease or adespousing of Christ, cleaving to Him, vantage. They must not look for living upon Him-a public confession peace and harmony with best friends of His name in the act, and of His all- in serving Christ. There would be sufficiency in the life. Such as make severe and cruel opposition. The Christ their boast wilt be openly ac- tendency of Christ's doctrines and knowledged by Him as His children service, would be to make breaches in the day of judgment. This word even in families, because He inrendered confess, is the same word else- troduced into a world of sin an opwhere rendered profess (1 Tim. 6. 12). posite element (see Mark 7. 6); and A profession of religion is a profes- like water upon fire, it would create sion not of our extra piety, nor of our strife. This was not His object, to worthiness, nor of our being able to make fhmily discords, but it should stand alone, but a profession of Christ. be the effect of His work; therefore It confesses our unworthiness and in- they must not expect easy times in sufficiency, and also His merit and His service. The gospel has prosufficiency. It is confessing or owning duced such results always and every that Christ is our hope and our all. where. Christ's brethren and sisters It professes a determination to fol- believed not, and were offended in low Him as disciples, and to look to Him.- -- A sword. Luke reads diHim alone for salvation. This is to vision (ch. 12. 52). This is the idea: be done before men-publicly in the strife would ensue where some pro A. D. 32.J CHAPTER X. 123 37 He f that loveth father or 39 He g that findeth his life, mother more than me, is not shall lose it: and he that loseth worthy of me: and he that lov- his life for my sake, shall find it. eth son or daughter more than 40 ~[ He h that receiveth you, me, is not worthy of me. receiveth me; and he that re38 And he that taketh not his ceiveth me recciveth him that cross, and followeth after me, is sent me. not worthy of me. 41 HIe i that receiveth a profLu.14.26. g c.16.25. h c.15.5; 25.40,45. Jno. 12.44. i 1K. 17.10. 1Ho.6.10. fessed Him; hatred would be the con- cross" for sinners " despising the sequence, and separation. Christ shame." Luke here brings in a parwarns them, therefore, that they must agraph, about building a tower and be prepared, even for such painful counting the cost; for every one who sacrifice as that of dearest friends. professes Christ should count the cost, 37. If we love any other more than and this is what Christ here urges. Christ, though it be father or mother, The cross hints here of His death. then He has no claims upon us but 39. Here is a general declaration such as are subordinate to theirs, and on this whole subject of self-denial. can expect nothing from us, except in He that loo/ks after his life, consulting a secondary way. We could, in such only his comfort, his profit, his living, case, do nothing for Him without shall be disappointed and lose the their consent, and could not follow highest style of living and its highest Him without first paying the last at- joys. Luke reads, he that saveth his tentions to them-seeing them dead life, i. e., spareth it and seeketh it as and buried first (ch. 8. 21). But all the highest interest, shall fail in his His claims upon us are for our su- attempt. The selfish man shall not preme love; and if He receives not be happy, shall not half live, stintthis, He receives nothing that He ing himself and making his own life claims. Such as love any being or miserable to hoard up the means of thing more than Him are not ivorthy living. The man always bent upon of Him. They are not such as He calls keeping his health shall often lose his fbr, nor such as His cause demands, health by his vain devices. So he who and they cannot be His disciples, nor looks out for himself supremely, loves should they be considered such. himself, and trusts himself rather than 38. Since the world is so full of op- God, shall fail of his life, especially position to Christ's cause, as He had of that which is eternal. While lie just said, and since such strifes and that loseth (or is willing to lose, see ch. persecutions are to be met, every man 16. 25) his life for my sake-willing will have trials to endure, and suffer- to take up his cross and go through ings to undergo for the Master. This trials and perils from supreme devoburden is here called his cross, in tion to me-shall find his life. He which language Christ alludes to His shall find out the true life, and the own cross which already He bore in salvation of his soul. What a terrisecret -a load of trials and reproaches ble loss is it for a man to gain the and sufferings. He that taketh not whole world, if one could do it, and freely the load of worldly condemna- lose his own soul or be cast away (ch. tions and penalty that is laid upon 16. 26). The idea hele is, he that savcth him for Christ-he that declines duty himself shall lose himself or be lost, because of what it costs-he that while he that loseth himself for serves Christ only so far as his con- Christ's sake shall be saved. venience and ease will allow, is not 40-42. Here Christ shows them the worthy of Him, who " endures the high claim which they shall have 124 MATTHEW. [A. D. 31. phet in the name of a prophet, I say unto you, he shall in no shall receive a prophet's reward; wise lose his reward. and he that receiveth a righteous CHAPTER XI. man in the name of a righteous AND it came to pass, when mnan, shall receive a righteous Jesus had made an end of man's reward. commanding his twelve disci42 And whosoever shall give ples, he departed thence, to to drink unto one of these little teach and to preach in their ciones a cup of cold water only ties. in the name of a disciple, verily 2 Now ~ when John a Lu.7.18,&c. on the hospitality of a wicked world. the cause of Christ, and cordial symThis is for their encouragement. He pathy with the church of Christ in all is with them alway, even unto the end its operations and wants, are here of the world. He held himself identi- commended, and the principle is such fled with his true followers. They that whoever does the least out of afin Him and He in them-hence they fection for the cause, shall be amply were to go out with this feeling of rewarded. Whoever gives a cup identity with the Master. Whoso re- of cold water to one of these disciples ceived them, did thereby receive Him (or little ones) in the name, or for the (see ch. 25. 40). This alludes to the sake of a disciple, and because of' his reception spoken of (ch. 10. 13), re- being a disciple, he honours Christ in ceiving their persons and messages the Christian whom he helps, and he with favour. These words also seem shall in no wise lose his reward to have been spoken as a passport giv- (Matt. 25).-~ These little ones, en them by Christ to embolden them would be easily understood as referin presenting themselves and their ring to the disciples, because the term messages, and to comfort them when among the Jews for Master was cast out. This related to all the Rabbi. which was from a word meancourse of their work. ing (Great. 41. In the name of a prophet. That CHAPTER XI. is, because he is a prophet-from this 1. He departed thence. The Third motive. The principle was first stated, circuit in Galilee is here announced. that Christ was to be treated in thm, But there are three chapters of back for they were one with Ilim. Now the events which come in here as a paprinciple is laid down that the sin- renthesis, after which this circuit will cere reception of a prophet or a right- be detailed (ch. 14. ~ 63). The twelve eous man-a religious teacher or had previously been chosen, before a private Christian-from love to the Sermon on the Mount was delivChrist and the cause, will secure ered. They were now instructed and a share in the reward of' such pro- sent forth in Galilee - and from this phet or righteous man; for thus an point Christ departed" to teach and interest can be shown, making com- to preach in their cities"-that is, in mon cause with them in their trials, the cities of Galilee. He did not go and such shall have a portion with into Judea as yet. Here the Evanthem in their recompense above. So gelist Matthew introduces back events, important is the good treatment of which occupy chapters 11. 12. 13; Christ's cause, that often it shows true these belong to His 31st year. iety most manifestly, and is a to- [ JON T BPTISTIN PRI ten of the genuine part which such SENDS DISCIPLES TO JEsus.]-GaileeS have in the inheritance of the saints. _ 42. Kindness and hospitality to the Matt. Mark. Luke. Jose. servants of Christ, and liberality to 11. 2.19 1 7. 18-35 A. D. 31.1 CHAPTER XI. 1225 had heard in the prison the those things which ye do hear works of Christ, he sent two of and see: his disciples, 5 The blind receive their sight, 3 And said unto him, Art thou and the lame walk, the lepers he that should come, or do we are cleansed, and the deaf hear, look for another? the dead are raised up, and the 4 Jesus answered and said unto poor have the gospel preached them, Go and shew John again to them. 6 And blessed is he, whosoevThis is not to be read as directly refers directly to Malachi's prophecy; following upon the former chapter of by which John was naturally guided; events. Here, previous doings are as it was there that he was promised recited. Soon after the Sermon on as the Elias, in connexion with Christ the Mount, and the healing of the the one that should come. Mal. 3. the Centurion's servant, and raising the language occurs: " The Lord whom widow's son, John the Baptist sent this ye seek shall suddenly come." Bemessage. In Luke we learn that as hold He shall come. " The day of John's disciples told him of those His coming," &c. And John's lanmiracles, he sent messengers to guage refers to these prophecies. He Christ. John was first put in prison inquires for Him that was promised, just before our Lord began His if Christ were truly He. Christ was work, and came from Nazareth. Matt. expected by the Jews because He was 4. 12, to preach, 17. He had been predicted in their Scriptures.-IT 0s put in prison by Herod for faith- do we look for another?-that is, to anfully denouncing, as unlawful and swer the prophet's description of the shameful, his marrying his brother one that was to come. Philip's wife. Josephus relates that 4. Go and tell John again. From he was imprisoned in the castle of Luke we learn that at that same hour, Machaerus in the south part of Perea, Christ cured many of diseases and the region east of the Jordan. plagues, &c., giving John's messen3. Art Tlhou He that should come? gers a specimen, and this only reply John knew of Christ enough to serve to their inquiry. He answered in him in ordinary circumstances. But language that would explain itself, now he had been detained for some and must be understood by those fatime in a gloomy prison, and could miliar with the prophet's speaking of not see or know all that was going the Messiah. on. He had evidently heard of His 5. He appealed to His miracles wondrous works, but he doubtless ex- wrought in their presence, for a compected, from the prophecy of Mala- plete attestation of His Messiahship. chi, a somewhat different manifesta- A miracle is an exertion of Divine tion, especially a more immediate oc- power, and therefore is the plainest, currence of the blessing and punish- highest proof that can be given. ment promised. So his misgivings These things also had been predicted were only superficial and such as did by Isaiah, ch. 35. 42, and 61. 66, and but require tht, explanation of the!29. 18, 19, and they could see that word and works. Besides, he would they were now fulfilled in Him. send his disciples to Christ as he 6. Here Christ shows that though before pointed two of them to Him.- this is good and sufficient ground for (John 1. 36). He was sent to herald believing in Him, yet in His person Christ, and now as his public work and doctrine, there would be things was done, he would direct his disci- at which the natural heart might take Dles to Him whom he announced. offence (or stumble). The proofs He ~ He that should come. This brings are n )t such as to compel the 11* 126 MATTHEW. HA. U.;i. er shall not be offended b in me. soft clothing are in kings 7 Of And, as they departed, Je- houses. sus began to say unto the nul- 9 But what went ye out for to titude concerning John, What C see? a prophet? yea, I say unto went ye out into the wilderness you, and more than a prophet. to see? a reed shaken with the 10 For this is he of whom it ise d -windl? written, Behold, I send my mes8 But what went ye out for to senger before thy face, which see? a man clothed in soft rai- shall prepare thy way before ment? Behold, they that wear thee. b Is.8.14,15. ICo.1.22,23. iPe.2.8. cLu.7.24-30. e Is.40.3. Mal.3.1. Lu.1.76. d Eph.4.14. Ja.1.6. belief of men, and some, after begin- " carried about with every wind of ning with Him might break off. doctrine," and of favour. They scarceTherefore he adds, Blessed is he ly knew what manner of person they who shall not be offended in me. His went out in a vain curiosity to see. humble life was likely to offend the But Christ assures them, that John proud, because they would think it was a firm, substantial character. mean, and vulgar, and beggared, and He showed his firmness by testifying off-cast, and unfit for thei.r associa- of Christ before He had come, and tion. His death offends the proud, maintaining his own inferiority to because it was ignominious and ac- Christ, among so many temptations cursed. And in the doctrines which to exalt himself. He taught, there is so much that is 8. Soft raiment. They could not abasing to men-as, the utter helpless- have expected to see one different ness of fallen nature and the entire from what this work of John requirdependence on Christ's work for sal- ed. No soft clothing would have vation, and the distinguishing grace been appropriate for him. And if in our renewal-that they are likely they understood his work as a preachto be offended in Him. It was so with er of repentance, they would have the young ruler, the people of Naza- understood the rough clothing. He reth and the Pharisees. Persons was dressed in a raiment of camel's show that they are ashamed of Christ hair, and a leathern girdle around by refusing to acknowledge Him be- his waist-dressed for the wilderness, fore men, even when they are per- and for his work-not for king's suaded of His claims. houses; and his preaching was that of 7. Christ takes this opportunity repentance, not of ease and self secuof giving testimony to John, as John rity. See Luke 7. 25. had testified of Him. Their work 9. A prophet. This name applied was a joint one, but John was to de- not only to those who predicted fniture crease, while He was to increase. events, but to such as gave religious He would have the multitude rightly instructions. The people thought understand John's mission and char- John to be a prophet (ch. 14. 5 ). Put acter, that they might rightly under- Christ declares that hie was more th an stand His. Here, then, He tells who an ordinary prol)ph.,: since he was and what John was. In ch. 3. 5, we His immediate herald and personal read that Jerusalem, and all Judea, forerunner —" qmih;c more." Luke 7. 2G. and all the region round about Jor- i10. In Matl. 3. 1, this had been dan, went out to John in the wilder- written of John, that lie was to be the ness.- ~ A reed. A flag that grows messcngcr of Chirist, before whom John around the Jordan. The character was sent. This passage is the sukwhich is represented by a reed shaken I stance of the prophet's language, and witl the wsle-id,is alight,fickle character, I Christ here shows that John had tha A. D. 31.] CHAPTER Xt. 127 11 Verily, I say unto you, dom of heaven' suffereth vio. among f them that are born of lence, and the violent take h it women there hath not risen a by force. greater than John the Baptist: 13 For all the prophets and notwithstanding, ghe that is least the law prophesied until John. in the kingdom of heaven is 14 And if ye will receive it, greater than he. this is Elias, which i was for to 12 And from the days of John come. the Baptist until now the king- i Or, isgotten by force, and they that thrust men, take it, v&c. h Lu.16.16. Ep.6.11-13. i Mal. fJno.5.35. g Jno.1.15,27; 3.30. 4.5. c.17.12. honour of its applying to him. Ac- 13. For all the prophets and the law. cordingly, the Gospel by Mark opens " The Law" was that part of the Old with direct reference to this prophecy. Testament included in the five books 11. John was greater than other of Moses. "TheProphets" comprised prophets, because to him it was given the rest, excepting " the Psalms." to stand personally related to Christ Sometimes, as here, the Law and the as His forerunner-to prepare His Prophets is a phrase taken for the Old way-to baptize Him, to testify of Testament Scriptures. The OldTesHim, and to point to Him as the Lamb tament preaching continued until which the law required.-1 He that John's time, since which the gospel is least-or less, interior. He that is had been proclaimed. John was himof inferior standing to him in the self a herald of Christ, and so came Christian church is greater than He. properly under the Old Testament. The Christian economy is so much John's character and rank are underin advance of that under which John stood only by considering his relation lived and acted, that he who is of to this new economy. In him all the comparatively low rank among the Old Testament prophesying closed. teachers here, is greater than John. Since his time was the New. At the He has a more advanced position, same time, this responsibility must be and teaches, not merely the Messiah weighed, in reference to this altered come, but Christ crucified (1 Cor. 1. 23). state of things. In Luke 16. 16, this Behold the dignity and excellency of a sentiment is introduced to rebuke the Sabbath School teacher. Any office of Pharisees, who clung to the Jewish teaching Gospel truth is honourable. ritual after the gospel was openly pro12. From the days. All about this claimed. —~ Prophesied-taught of time of John's preaching and Christ's, Christ. " The testimony of Jesus is the Christian economy had begun to the spirit of prophecy" (Rev. 19. 10). excite general interest, and to create 14. And if ye wvill receive it. Our an extensive zeal for obtaining its Lord now plainly declares to them privileges.-IT The kingdom of hea- that John was no other than the peryen. The new dispensation now son predicted by the last of their old preached, in which Christ's kingdom prophets under the name of Elias. was to be established openly.- His coming is foretold in Mal. 4. 5. ~ SiLfereth violence-as though it were They were familiar with this propheattacked. The people were so zeal- cy, but they had not recognized or ous and earnest; and this would go to received John the Baptist as he that show John's superior position above was to come under this name. They other prophets, and an ordinary Chris- had done unto him whatsoever they tian teacher's pre-eminence over John. listed (ch. 17. 12). As in reference to -I The violent. Those who are Christ, they had not known Him. earnest, and who strive to get pos- John was not Elias, risen from the session of its blessings, succeed. dead. When they asked him, Art Luke 13. 24; 16. 16. thou Elias I he answered, No; but 1t,> MATTHEW. [A. D. 31. 15 He that hath ears to hear, unto you, and ye have not let him hear. danced; we have mourned unto 16 But k whereunto shall I li- you, and ye have not lamented. ken this generation? It is like 18 For John came neither eatunto children sitting in the mar- ing nor drinking; and they say, kets, and calling unto their fel- H1 e hath a devil. lows, 19 The S3n of man came eat17 And saying, We have piped ing nm and drinking: and they j Re.2.7,&c. k Lu.7.31. I c.10.25. J:o.7.2o. ml c.9.10. Jn.22. he was come in the spirit and power threat;encer o' the curse upon their naof Elias (Luke 1. 17) or Elijah. In tion. So thatthat -eneration or these declaring to them this truth, He says: opposers oft that daity, were like chi!"If ye will receive it," meaning that dren at play, and they treated all these He knew how they would dispute grave mattecrs as child's play. AlluJohn's being the Elias, as they dis- sion is here made to the custom of puted Himself being the Messiah. children to assemble for sport in They expected that Elias himself public places.-~ Miarkets-places would personally roappear in the flesh. of public gathering, in cities and large He meant by this to show how it was towns. a matter to be believed by them-how 17. Piping and dancing were comit belonged to their disposition, either mon at festivals (Luke 15. 25), and to believe or not, and if they would mourning and lamenting in companot believe it nor receive it, it would nies were common at funerals (ch. be their own fault. 9. 23). " Neither the gay nor the grave 15. He that hath ears. This is a suits you. Both have been tried, and phrase used where a truth is conveyed you are still displeased. Neither and which is not naturally understood, nothing satisfies." —~ Piped. Piping requiring a spiritual penetration and or playing on a wind-instrument, as disposition to receive it. It calls a shepherd's pipe, was the signal for special attention as to something not a dance, and the rest of the company apparent at first view, and requiring were expected so to respond; hence more deep examination. It is also the complaint, that they had not done used to signify that the truth is of tkeirpart. Or if it were a mourning general application. It is spoken to play, the custom was to set up a wail, us as well as unto them. We must and the others would join the lamenhear with deep attention, and apply tation. all our faculties to the message re- 18. John had come in the manner ceived. of an ascetic, neither eating nor drink16. This generation-this people; ing-, but faisting, or living on coarsest alluding, as we learn from Luke 7. food in the wilderness. And ye say, 30, to the Pharisees and lawyers, who he hIath a devil; that is, is possessed persisted in finding fault, whether by the evil one, like the common dewith John or with Christ, always moniacs of that time. It seemed having some ground of complaint. strange, and they called him a luna"All the people and the publicans," it tic-possessed. is said, "justified God" (instead of find- 19. The Son of man. Christ came ing fault with these declarations); in the opposite manner, eating and while this other class, the proud op- drinkin?' as other men, and still you posers of Christ, rejected the counsel find fault-you make this a ground of God against themselves. They of complaint. You say, Behold a could not bear to think that John was mazna glbttonous, fond of high living, the Elias that was to come, because and a wiiLc-bibber (or, winle-drinker), he was to come as a reprover and one who is fon~d of wine and given to A. D. 31.] CHAPTER XI. 129 say, Behold a man gluttonous, woe unto thee, q Bethsaida! for and a wine-bibber, a friend of if the mighty works which were publicans n and sinners. But o done in you had been done in Wisdom is justified of her chil- Tyre and Sidon, they would dren. have repented long ago in sackcloth and ashes. 20 Then P began he to upbraid 22 But I say unto you, rIt tile cities wherein most of his shall be more tolerable for Tyre mighty works were done, be- and Sidon at the day of judgcause they repented not: ment, than for you. 21 Woe unto thee, Chorazin! 23 And thou, Capernaum,,t Lu.15.2; 19.7. 0 Ps.92.5,6. Pr.17.24. p Lu. q Jno.12.21. r c.10.15. 10 13, &c. drink. They misrepresented Him, but destroyed in accordance with because they hated His doctrines and prophecy, for their wickedness. Ezek..laims. —-- But Wisdom. Thepro- 26. 28. Isa. 23. Their remarkaverb means that the truth will always ble overthrow by the evident hand have followers, who will vindicate it of God, became notorious and proin their doctrine and lives. Christ verbial.- ~ They wonld have repentwas the wisdom of God-called Wis- ed. (See ch. 21. 31.) This language dom in the Proverbs. All the chil- is to show that the wickedness of dreen of wisdom, that is, the truly wise, these cities in the time of Christ, was justify the doctrine of Christ. They greater than that of the worst cities vindicate it in their words, and in of old. Though those cities were their lives. See Luke 7. 29; where notoriously corrupt, they were igncobserve, it was the people and the rant of God. and it could fairly be publicans justifying, God, while the said, from the facts, that they would Pharisees and lawyers rejected the not have so despised these mighty counsel oj God against themselves, that works of Christ. They bad not sin drew from Christ these foregoing ned against such displays of Divine remarks. power and grace. Nineveh repented at the preaching and prophecy of Jo[O 45. REFLECTIONS OF JEsus ON AP- nah, and it was allowable to infer that PEALING TO HIS MIGHTY WORKS.]-Ca- such miracles as had been wrought pe7'v.aum. in these cities would have led these IMatt. Mark. Luke. John. to repentance.-1~ Sackcloth, was a -t. 20-30 coarse sacking, worn as a sign of 20, 21. Our Lord was led now to grief with ashes thrown on the head, upbraid-that is, to censure, and re- to complete the expression of wo and buke, and condemn the treatment He mourning. These were the wellhad commonly received.- ~' Wo.' known badges of desolation and disThis is opposed to'Blessed.' —Most tress, and to repent in " sackcloth and of our Lord's mighty works were ashes"-" sitti,'lin," tehem, says Luke done in the cities round the sea of -means to repent most deeply and Galilee, Chorazin and Bethsaida. bitterly, with all self-abasement. The site of these towns was not far 22. M3ore tolerable. (ch. 10. 15,) from Capernaum. Bethsaida was where this was said of those who rethe city of Andrew, and Philip, and ject Christ's ministers. The doom of Peter. John 1. 44. — Tylre and those ancient cities will be lighter Sitlon. These were important and and more endurable, because they well-known cities of' ancient time, on had shown less obstinacy, and hadI the Mediterranean, celebrated for not abused such privileges. Those weir commerce and magnificence, who, at this day, enjoy religious in 130 MATTHEW. [A. D. 31. which ~ art exalted unto heaven, earth. because thou hast hid shalt be brought down to hell: these khings from the wise and for if the mighty works which prudent, and hast revealed them have been done in thee had been unto babes.v done in Sodom, it would have 26 Even so, Father: for so it remained until this day. seemed good in thy sight. 24 But I say unto you, That t 27 All w things are delivered it shall be more tolerable for the unto me of my Father: and no land of Sodom in the day of man knoweth the Son but the judgment than for thee. Father; neither x knoweth any 25 ~ At u that time Jesus an- man the Father, save the Son, swered and said, I thank thee, and he to whomsoever the Son O Father, Lord of heaven and will reveal him..1.1 V Ps.8.2. Je.1.7,8. lCor.1.27. to c.28.18. Lu.lO s Is.14.13-15. La.2.1. t ver.24. 2 Lu.10.21, 22. Jno.3.35; 17.2. 1Cor.15.27. z Jno..18. 1Jno. &c. 5.20. structions, and hear the gospel preach- recognizes and approves the ways of ed, and pass through scenes of great the Father with men, that having hid solemnity, without embracing Christ, these things from such, He had reresemble these cities. The children vealed them unto babes, that is, to of pious parents, who have been bap- those " little children"-the converttized, and have Sabbath schools, ed, humbled disciples (" little ones" and despise their privileges, must ch. 10. 4-2), of whom is the kingdom meet a more dreadful doom than of heaven. (comp. vs. 27.) the heathen.-~r Thou Capernaum. 26. Even so. This is the language In this city Christ had tarried much, of hearty concurrence in the Father's and performed some of His mighti- will, and the reason given is merely est works. It was eminently favour- this: that such was the will of the ed by His presence and power. In Father. Luke has these words also this sense, it was exalted to heaven, at the return of the seventy. This is a that is, it had the highest privileges. temper of implicit and cheerful confiThe wo pronounced here is, that it dence, which we may all imitate. shall meet the very opposite doom. " Thy will be done." God is glorious As it had enjoyed more, and abused in His sovereignty. That gospel more, so it should suffer more. It should truth which the wise reject, babes in lose its privileges-Christwould with- Christ can understand —" Born, not draw from it. It should become of blood, nor of the will of the flesh, as desolate as it had been prosperous nor of the will of man, but of God." in temporal things, and its sinful pop- In all our times of darkness, we are ulation should perish eternally. to trust in God as in one who knows. 25. I thank thee. I confess, or pro- We are to submit our own wisdom to fess. Bengel. Christ began to up- His, and be resigned, even when we braid these cities, because of the are afflicted, because so it seems good Pharisees, and lawyers, or scribes, in His sight. See Luke 10. 21. who rejected the doctrines He taught 27. All thivngs. He had just adabout John the Baptist and Himself. dressed the Father as Lord of heaven They were proud of their own wis- and earth, and as having sovereign dom, and rejected the counsel or control over all men. Now, He prewisdom of God. Christ here g]ori- sents His own mediatorial relations. fies the Father for this display of Though God is a sovereign. yet God sovereignty. He saw that these in Christ is a Saviour. Though things were hid from those who boast- these differences among men are preed to be wise and prudent, and IIHe destinated, yet Christ is the way, and A. D. 31.1 CHAPTER Xl. 131 28 ~t Come unto me all ye that meek and lowly - in heart: and,abour y and are heavy laden, bye shall find rest unto your and I will give you rest. souls. 29 Take my yoke upon you, 30 For my yoke is easy, - and and learn z of me; for I am my burden is light. y Is.53.2,8. z Ph.2.5-8. lPe.2.21. a Zec.9.9. b Je.6.16. c 1Jno.5.8. the truth, and the life. So He at to show who are entitled to come to once goes on to state the plan of sal- Him, but who are invited, that thus it vation by a Redeemer. The only may appear how He is the fit reway that we can know any thing of sort even of the most helpless and God's secret purposes of grace, is to forlorn. Not the boasting Pharisees, come to Christ and embrace eternal not John himself was to be their relife for ourselves. Thus, as elsewhere, sort, but He, and only He.-I~ All He connects faith with the concealed ye that labour. There was a class purposes of God. " All that the Father (Luke 7. 29), who justified God, and giveth me, shall come to me," &c. We received His counsel (toward themare of the elect unless we neglect and selves), which the Pharisees and lawreject the great salvation. Let God yers, or scribes, despised. "All the have all the glory of the sinner's sal- people," that is, the common mass, vation. He mirketh men to differ. "and the publicans," were of this feelChristians must trace their conver- ing. Seeing this multitude not dission to distinguishing grace. Let all posed to cavil, but rather to receive men hear the gospel. Behold the the truth, and fainting with wearionly plan It is proclaimed to all. ness of body and soul, He was This is the truth, not concealed or se- moved with compassion toward them, cret, but revealed to us. It is for as sheep having no shepherd (9. 36), Christ and not for us, to know the and these He addresses here, directFather —"no man hath seen God," &c. ing them to Himself. Those who He has control of all things as Me- are weary and heavy laden in any diator (ch. 28. 18). All power is such sense, who are tired of the world, given to Him. But the Father is and of false teaching, and long for brought down to us in Christ (Colos. the truth: they who have consciences 2. 9), who is the revealer of the God- burdened by a sense of sin, and are head. We must learn of Him. He ready to hear glad tidings, can hear is head over all things to the church. them from Him. Only to such can Yet no being knows the Son but the the Gospel be glad tidings or good Father. He had just shown (vs. 25) news. Only to such can it give rest. how the Father reveals the Son to ---- Rest, is what such want, and some, and not to others. From Him He can give it to them and will. It only who commanded the light to is rest to the soul (vs. 29). This you shine out of darkness, can we get shall find in your experience —the the discovery of Christ. OBSERVE, peace that flows from free forgiveChrist is one with the Father. Our ness, and a sense of justification condition is hopeless unless Christ re- through Christ. So that in Himveal to us the Father, and we see God coming to Him-looking to Himin Christ reconciled. We are bless- finding Him-men shall have rest. ed, as having such things revealed to 29. Take my yoke. This is added us in Christ, beyond kings and pro- only as giving a further glimpse of phets of old, and this favour is inesti- His plan for discipleship. There mable; and all from distinguishing must be subjection of the understandgrace. ipg-" Learn of me.1" And of the 28., Now HIe accordingly invites to heart —" lam meek and lowly in eoart." }Himself as the only vway. —s Come This must not be overlooked. None alto me. Here His object plainly is, not can be saved by Christ, but by im 132 MATTHEW. [A. D. 31 CHAPTER XII. not lawful to do c upon the sabA T that timea Jesus went on bath day. the sabbath day through the 3 But he said unto them, Have corn; and his disciples were an ve not read what David did, d hungered, and began to pluck b when he was an hungered, and the ears of corn, and to eat, they that were with him; 2 But when the Pharisees saw 4 How he entered into the it, they said unto him, Behold, house of God, and did eat the thy disciples do that which is shew-bread, e which was not a Mar.2.23,&o. Lu.0.1,&c, b De.23.25. c Ex.31.15. d lSa.21.6. e Ex.25.30. plicitly submitting to His plan of On the second day of the paschal week salvation. Meekness and lowliness a sheaf of barley was to be offered up of temper are the great characteris- as first fruits of harvest, and from tics of discipleship. We must be con- this day, which was a day of rest-a tent tofollow Him. And this temper sabbath-were to be reckoned sere; He patterns for us: " Not my will but swecks to pentecost or feast of weeks Thine be done." And with this, we and of harvest. The second sabbath shall find rest to our souls. This is after the first was the second in this rest. For with this disposition, His series, next after the first or beginning yoke upon the feelings is easy-all of this reckoning, -~- Corn. This His restraints are pleasant and wel- is a general term for grain, and here come-and His burden of service is signifies Barley, most probably, which light. "Wisdom's ways are ways was ripe at that time, and which they of pleasantness and all her paths are rubbed in their hands (Luke 6. 1) to peace." clear it of chaff. The barley harvest in CHAPTI.ER X9II. that country commenced in AMay, and a ripe shea' of this grain was requir[ ~ 37. THE DISCIPLES PLUCK EARS OP ed to be offered early in April. GRAIN ON THE SABBATH.I-On the ~ Aft hungered-hungry. way to (:;Galizlee. 2. The Pharisees complained ot Matt. 1 12Matt. Mark.238 6. 1-5 them to Christ for this-that it -was - 2. 23-28 ohn unlawful to do this on the sabbath 1. At that time. OBSERVE, this oc- day, as though it was a violation ot curred far back, and just after the call the fourth commandment-not that of Matthew, The Jewish sabbath an- they took thae grain in passing through swered to our seventh day of the week. the field, for this was allowed (Deut. The day was changed after the resur- 23.25)-but for not treating the sabrection of Christ, because He rose from bath with becoming sanctity. the dead on the first day of the week, 3, 4. He refers them to a precedent and rested from that work, and bless- in the example of David (1 Sam. ed the day and hallowed it. It is 21. 6). The house of' God was then our duty to keep this sabbath holy the tabernacle. The shew7-breadwas in because it is the Christian sabbath, twelve cakes renewed every Sabbath, commemorating the finished work ot' and placed in order on a table covered Christ for us sinners, and an ear- with gold (Lev. 24. 5-9). This bread nest of the eternal sabbath in hea- was considered holy, and not allowed ven reserved for the people of God. to be eaten, except by the priests Luke says (6. 1), that this was t/le scc- (Ex. 25. 30). When David fled from ond sabbath after the first, literally the Saul, he applied to the high priest second-first sabbath. It was known by Ahimelech for lbod, and could obtain this name, from the festival appoint- no bread but this, therelbre he took it. ments. The passover feast was cel- It was a case ofnceKity/7/ which over. ebrated about our March and April. ruled the cerenmonial coinmmand. Tirie A. D. 31.] CHAPTER XII. 133 lawful for him to eat, neither this place is one greater i than for them which were with him, the temple. but only for the priests? 7 But if ye had known what 5 Or have ye not read in the this meaneth,J I will have mercy, law, g how that on the sabbath and not sacrifice, ye would not days the priests in the temple h have condemned the guiltless. profane the sabbath, and are 8 For the Son of man is Lord blameless? even of the sabbath day. 6 But I say unto you, that in 9 ~ And k when he was i 2 Ch.6.18. MIal.3.1. c.23.17-21. j Hos.6.0. f Ex.29.32,33. g Nu.28.9. h Jno.7.22,23. k Ar.3.1, &c. Lu.6.4,&c. must admit David's example, and a 7. This passage Christ had quoted like necessity justified the disciples. before, to show that His ceremonial The sabbath was not violated in case requirements must not stand in the of I" necessity and mercy." (I will have way of the weightier matters of the mercy and not sacrifice). Hosea 6. 6. law. A knowledge of the meaning 5. In the law —of Moses, prescri- here. would have prevented their conbing the ceremonies for the sabbath demning the guiltless, because it (Num. 28. 9, 10). The Pharisees com- would have shown them the substance plained that the disciples by rubbing of His requisitions-the general printhe grain in their hands had perform- ciple of them, and their consistency ed labour which violated the sabbath. (I Cor. 13. 1-3); and it would have Christ reminds them that their law shown them too that He requires kind even prescribes certain labour on the judgments of others, not harsh cenSabbath for the priests, which if done sures. That which God desires or ny others would have profaned the "will have," is not the letter ofsacrifice, sabbath. They were to kill two so much as the hearty outpouring of lambs on the sabbath-kindle fires to love which the sacrifice symbolized burn them, which was expressly forbid- (see Heb. 10. 5-10). den otherwise (Exod. 35. 3), &c., and 8. Son of man. This occurs 87 times yet were blameless. So that ciircm- in the New Testament, always referslances and cases must be considered. ring to Christ- 1~ Lord even of the 6. Our Lord moreover asserts here sabbath day. Christ asserts that He -Iis own authority above the temple has an authority not only higher than service —having power over those that of the temple service, but higher laws which were of use mostly as re- than that of the sabbath itself. He ferring to Himself. This is an as- here asserts that He Himself is more sertion of His supremacy and Divin- to be regarded and trusted than any ity, and a hint ot His intent to abro- ceremonial appointments; that the gate that cumbersome ritual by His sabbath has its sanctity from His own coming. And if the temple ser- work, and that He has power to alter vice would excuse the priests' work, it, and to direct its observance. He much more would His service excuse Himself is the end of the law for His disciples' work. In Mark 2. righteousness to the believer; the end, 27, another argument is mentioned. as that to which it pointed, and that The object of the sabbath must be con- in which it was swallowed up. This sidered, as it was made for the sake is a claim of Divinity. of man, rather than man for its sake. All just ideas of its design wcull [HA 38. TF, HEALING OF THE WITHERED show that it was to subserve man's HAtD ON THE SABATH.] —Galilee. t' ue advantage, and not to be the Mart k. 6 Lke. Jolm. 9. 9-14 ] 3. 1-6!6. means of his destruction. Works of.. 11 necessity and mercy may be done. 9. And?when lie was departed therce. 12 134 MATTHEW. [A. D 31. departed thence, he went into sabbath day, will he not lay hold their synagogue: on it, and lift it out? 10 And, behold, there was a 12 How much then is a man man which had his hand with- better than a sheep? Wherefore ered. And they asked him, say- it is lawful to do well on the sabing, Is l it lawful to heal on the bath days. sabbath day? that they might 13 Then saith he to the man, accuse him. Stretch forth thine hand. And 1 And he said unto them, he stretched it forth; and it What man shall there be among was restored whole, like as the you that shall have one sheep, other. and m if it fall into a pit on the 14 ~f Then the Pharisees went I Lu.14.3. m De.22.4. This event occurred in close con- cially in the way of necessity and nexion with the complaint and dis- mercy. cussion just noticed. From Luke 6. 13. Then looking upon them with 6, we learn that it was on another anger (See Mark 3. 5), that they sabbath, and doubtless while this should have made such a heartless subject was in agitation. and malicious complaint, He cured 10. A case was brought to Him of the man. This was a miracle, bea man with a withered hand. Luke cause His word of command gave tells us that it was his right hand. the man power to stretch forth his This disease, when seated, is incura- hand, though it was withered. Thus ble. The Scribes and Pharisees (as He proved Himself Lord of the sabwe learn from Luke 6. 7) watched bath. This work could have come Him, to see whether He would heal only from a superhuman source. So, on the Sabbath; and they questioned when God commands the helpless Him as to the lawfulness of so doing, sinner, He will give strength ift' we that they might accuse Him as " not attempt to obey. We may infer His of God, because He keepeth not the general rule in regard to the sabbath. sabbath day" (John 9. 16). Seven Two cases are given: one case was cures are recorded as wrought on the of necessity, the other of mercy. And sabbath: the demoniac in the syna- we infer that works of necessity and gogue-Peter's wife's mother —the mercy may be done on that day, and impotent man at Bethesda's pool-the none other works. We are most man born blind-the woman with a likely to err in the way of neglecting spirit of infirmity-a man who had such works, from not having a heart the dropsy, and this. in God's service, and not having love 11. He replied by asking whether to God and man. Where the Sabit was lawful on the sabbath to do bath is properly observed, God sends good, or to do evil; to save life, or to the blessings of His providence and destroy it? ( Luke 6. 8, 9,) for in His grace. Temporal and spiritual prosview, the neglect to do good, is the perity are to be looked for in this same as to do evil (Mark 3. 4): and way; but the greatest social mischief IIe brings up a case, appealing to and spiritual evils flow from a negthemselves, if they would not count lect or contempt of the sabbath. it lawful to draw a sheep out of a 14. Held a council; that is, planned pit: and if so, whether a man (so together-took counsel. Mark adds, much more important than a sheep) that it was with the Herodians whom could not be healed on that day. they hated. These Herodians were Thus IHe showed that it was law- a political party attached to Herod ful to do good on the sabbath, espe- Antipas, of Galilee, and who favour A. D. 31.] CHAPTER XI1. 135 out, and held 1 a council against which was spoken by Esaias the him, how they might destroy prophet, nsaying. him. 18 Behold my servant, whom I have chosen; my beloved, in 15 But when Jesus knew it, he whom my soul is well pleased: withdrew himself from thence: I will put my spirit upon him, and great multitudes followed and he shall shew judgment to him, and he healed them all; the Gentiles. 16 And charged them that they 19 He shall not strive, nor cry, should not make him known: neither shall any man hear his 17 That it might be fulfilled voice in the streets. 1 Or, took counsel. n Is.42.1. ed his claims as king against Christ. proofs, any more than it was time for Notice their question proposed to Him to die. Christ: "Is it lawful to give tribute 18. And this also was in fulfilment to Caesar' " ch. 22. 16, 17. of prophecy (Isaiah 42. 1-4), that OBSERVE, (1.) No ordinance of God His course should be unostentatious can be against well-doing. Itis law- and noiseless. They thought the tul, at all times, and in all cases, to Messiah should be a conquering do good. (2.) The sinner's inability hero. But instead of treading down is quite consistent, in God's view, with His enemies, like a renowned conthe command to obey the gospel; for queror, or shouting as for battle, He there is a way provided in which the should not tread harshly on the bruised withered hand can be stretched forth reed so as to break it, nor on smokat the word of Christ. ing flax so as to quench it, and that it is His plan and characteristic to [) 39. JESUS ARRIVES AT THE SEA OF proceed without noise and parade. TIBERIAS, AND IS FOLLOWED BY MUL- He is not to be despised because of TITUDES.] —Lake of Galilee. His unpretending style, but revered M att r. Luke. John. for this, as it is a mark of His mis-.15-211 3. 7-12 [ sion, according as the prophets had 15. He withdrew. Jesus knew their set fobrth.- ~ M!/ servant. This title plans and withdrew, not fiom fear, indicates His mission for a- definite but because He also knew that His work; hence He is also said to be hour was not vet come. Mark adds " chosen " for that work, and accepted that He withdrew with His disciples for that work. -~ My beloved Son; to the Sea (i. e., of Galilee)-that "sanctified or set apart and sent." many came from Idumea and from He is promised all the requisites of beyond Jordan, and that a great that work —" the Spirit without multitude of those here mentioned measure," and all success. - Iie came from around T!ire and Sidon, shall shew judgment; that is, He shall and were of course, Gentiles (vs.'21). make known and send forth the esThe crowd, it appears, was so great, tablished truth in regard to the kingthat He took a boat, so as not to be dom of God-God's plan of gospel pressed down. And here, from the righteousness extending to the Genboat, He did His wonders of healing tiles (Jer. 16. 19). (see Mark) to the throng on the 19. He shall work by a silent in shore. fluence in the world, as of the Holy 16. Here again we find Him en- Spirit (vs. 18), not like the sound of joining silence on them in regard to a warrior, which is " with shouts and His being the Christ. It was not yet garments rolled in blood." tinie for this to be widely known, or 20. A bruised r'eed. This language.oudly asserted with such exciting indicates His gentle temper and 136 MATTHEW. [A. D. 31,. 20 A bruised reed shall he not 22 T Then o was break, and smoking flax shall he brought unto him one possessed not quench, till he send forth with a devil, blind and dumb: judgment unto victory. and he healed him, insomuch 21 And in his name shall the that the blind and dumb both Gentiles trust. spake and saw. o Mar.3.11. Lu.11.14. course in the world. His object is occasion to deliver His law, for which not to destroy men's lives, like a war- the Gentiles (as it had been propherior, but to save; not to break the sied) were waiting! bruised, but to lift them up. " The OBSERvE, (1.) The reason of Christ's Spirit of the Lord God is upon me) withdrawing from any is, their evi(Isa. 61). All His course and His dent and intense hostility to Him (14). measures shall be of this kind. The (2.) Christ's purposes cannot be dehumble should be exalted. Tender, feated by wicked men, and the gates troubled consciences should be sooth- of hell in council can never prevail ed by His word.- I Smoking flax. against Him. (3.) Of the multitudes The figure here is of the wick of a who follow Christ, it can always be smoking lamp, with little or no oil. said, "He healed them all." (4.) Christ's He should not put out a smothered dignity and glory here, are not as an spark of piety, but rather kindle it to earthly monarch, but as the Saviour a blaze. His strength is made per- of souls. feet in weakness. " He giveth power " Thy noblest wonders here we view, to the faint, and to them that have no In souls renewed and sins forgiven." might He increaseth strength." Grace is the characteristic of Christ's work. [I 48. THE HEALING OF THE DEMO-~ Till He. h-NIAC. THE SCRIBES AND PHARISEEB.... ql ill He. This form of expres- BLASPHEME]- Galilee. sion does not refer to a point of time, but to the object in view. This is Matt. Mark. Luke. John. His aim-to send forth judgment or 19-30 1723 the established truth of God —to proclaim and carry forward the gospel 22. The order of this event is at the of peace. And it shall be unto vie- opening of His second circuit in Galtory, causing" mercy to triumph over ilee, soon after the message of John judgment," showing a plan of judg- from prison to Him. See the paralment, truth, and righteousness by lel passages. —-I Blind and dumb. which victory is proclaimed, and se- The effect of this demoniacal possescured in consistency with justice. sion was, that the subject was both This is the nature of His conquests. blind and dumb. Luke mentions that He is the Prince of Peace. it was dumb, but does not contradict 21. In His name. In His gospel the blindness. covenant shall the Gentiles trust (who 23. Amazed-at this miraculous are not Jews). Isaiah has it, "The power, exerted before their eyes. At isles shall wait for His law;" i. e., once they thought of the Messiah the regions out of Judea (42. 4). prophesied in Isaiah 35. 5. They OBSERVE: It was at this juncture were struck at once with a convicthat our Lord delivered the Sermon tion that this must be the Christ on the Mount, recorded in the 5th ch. whom prophets foretold, tie