YALE UNIVERSITY LIBRARY SidO) Tlit-PLA.CES Lu THE HOLY LAND ZariKSs Connected willi thfe Scale-Eng St.it Miles m3$ I is. \a. si ¦RanieJq fg0 B.ble tr.«\'isV,. M > Ai^lihoti zed . »%7(o. THE NEW TESTAMENT OF OUR LORD AND SAVIOUR JESUS CHRIST. ACCORDING TO THE AUTHORISED VERSION. WITH A BRIEF COMMENTARY BY VARIOUS AUTHORS. THE FOUR GOSPELS. REV. W. WALSHAM HOW, M.A. Honorary Canon of St. Asaph, Rural Dean, Rector of Whittington, Salop. PVBUSHED UNDER THE DIRECTION OF THE TRACT COMMITTEE, Sixtieth Thousand. Society for Promoting Christian Knowledge: , Sold at the Depositories, LONDON : 77 GREAT QUEEN STREET, LINCOLN'S INN FIELDS; 4 ROYAL EXCHANGE; 48 PICCADILLY; And by all Booksellers. New York: Pott, Young, & Co. 1876. PRINTED For the Society for Promoting Christian Knowledge AT THE CLARENDON PRESS, OXFORD. St. MATTHEW, I. CHAPTER I. .Pe.1321, Isai. 11. 1. 1 The genealogy of Christ, from Abraham to Joseph. 18 He was conceived J?h' 22 42 bu tlie Holy Ghost, and born ofthe Virgin Mary when she was espoused jojmV 42 to Joseph. 19 The angel satisfieth the misdeeming Omuglits of Joseph, and Acts 2. 30.' interpreteth the names of Christ. & 13. 23. ' THE book of tlie generation of Jesus Christ, a the b g™' 12 3 Son of David, b the Son of Abraham. & » 18- Gal. 3. 16. 2 c Abraham begat Isaac; and d Isaac begat Jacob ;° Gen. 21. 2, a and e Jacob begat Judas and his brethren; d Gen. 25. 26. e Gen. 23. 35. CHAPTEE I. 1—17. Genealogy. St. Luke iii. 23—38. 1. " The generation of Jesus Christ." Learned men have spent much time and care over the genealogy of our Lord, and it is well for such persons to study it, that they may explain (so far as is possible) the difficulties which are found in it. We need not perplex ourselves with these. We are content to believe that, if we had before us all the facts of the case, all would be clear. The Jews were so very careful and particular in preserving their genealogies that we can hardly doubt those we have in the gospels were taken from well-known, and probably public, records. "Jesus Christ, the Son of David, the Son of Abraham." The name 'Jesus' we shall speak of farther on. 'Christ' signifies 'anointed'; and it bas been often pointed out that under this title we may learn to look upon our Lord in His three offices of King, Priest, and Prophet, to each of which men were consecrated by anointing. The words " the "Son of David, tbe Son of Abraham,"give the key to the whole genealogy. All allow that St. Matthew wrote bis gospel chiefly for the Jewish NOTES. 1. " The Booh." This does not mean the whole Gospel, but only the genealogy contained in verses 1 to 17. " The generation" It may he well to point out that this genealogy, from David downwards, is very different from that given in St. Luke iii., only two nameB heing the same in both. It is impossible to enter here into the many points which require explanation. The reader who wishes to learn more about them is re ferred to larger commentaries. It may however be here -stated that both gene alogies probably belong to Joseph, as the legal (though not the real) father of Jesus. There seems no foundation for supposing (as some have done) that one is Jo seph's line, and the other the Virgin Mary's. We know, in other ways, that the mother of our Lord was of David's Une (See on St. Luke i. 32. & ii. 5.). What the Jews would require would be to be shown that Jesus was so According to the legal way of tracing family descent, lt is probable, that St. Matthew traces the Royal descent of Christ, through the suc cession of kings, and their legal heirs; while St. Luke traces the Human hneage of Christ in a more direct natural order. But, in either case, we are not to suppose that in every link there is the natural connection of father and son. The word " begat" in St. Matthew is used in a wide sense, and is much the same as ' was suc- ' ceeded by,' the succession being some times by adoption, and sometimes' with the omission of several generations. In St. Luke too the word son" is not in the Greek (in which St. Luke wrote) at all throughout the list of names. St. MATTHEW, I. fGen. 38. 27, 3 and f Judas begat Phares and Zara of Thamar ; s Ruth 4. is, and e Phares begat Esrom ; and Esrom begat Aram ; . iow 2. 4 and Aram begat Aminadab ; and Aminadab be-.' 5,9,&c." ' ga^ NaasSon ; and Naasson begat Salmon ; 5 and Salmon begat Booz of Eachab ; and Booz begat Obed of Euth ; and Obed begat Jesse ; m sam. i6.i. 6 and h Jesse begat David the king; and 'David, i2&m12i2. the king begat Solomon of her that had leen the wife 2i- of Urias ; k i chron. 3. 7 and k Solomon begat Eoboam ; and Eoboam begat Abia ; and Abia begat Asa ; 8 and Asa begat Josaphat; and Josaphat begat Joram ; and Joram begat Ozias ; 9 and Ozias begat Joatham; and Joatham begat Achaz ; and Achaz begat EzeMas ; 12 Kin. 20. 10 and 'Ezekias begat Manasses; and Manasses 1 chr. 3. 13. begat Amon ; and Amon begat Josias ; a some read, 11 2 m and Josias begat Jechonias and his bre- faum, t£& thren, about the time they were n carried away to Jakim begat -r> T_ 1 _ jechonias. ±5abylon : m3s1e!11 2 Kin. 24. chonias begat Salathiel; and Salathiel begat pZoro^ 14,15,16. -111° ' D & 25.11. babel; 2Chron.36. 13 and Zorobabel begat Abiud; and Abiud begat ¦J^-fe- Eliakim; and EUakim begat Azor ; 52. 11, 15, 28, 29, 30. 14 and Azor begat Sadoc ; and Sadoc begat Dan. i. 2. Achim ; and Achim begat Eliud ; °n,i9?n'3' 15 and Eliud begat Eleazar; and Eleazar begati r Ezra a 2. Matthan ; and Matthan begat Jacob ; iia1' JV' ^ an^ J8^0^ begpt Joseph the husband of Mary, of whom was born Jesus, who is called Christ. Christians. What a Jew would at once require in the Messiah would? be the fulfilment of ancient prophecy. He would know that the pro mised Christ was to be of the family both of Abraham and of David, and tbis tbe Evangelist shews that Jesus Christ wag. 3. " Thamar." Besides the Virgin Mary, only four women are named in this genealogy, Thamar, Eabab, Eutb, and Bath-sbeba. Of these, three were guilty of special sin, and two were Gentiles. Why are these* four named, while so many greater and holier women are passed bjf? Perhaps to shew that tbe boly Son of God despised not a sin-stained race, but came to join Himself to, and to be the Friend of, sinners. Perhaps to fore-shadow the call of the Gentiles, for He who had not a faultless Jewish pedigree, but numbered in His ancestry strangers to the house of Israel, in like manner came to be "a light to lighten the Gentiles * as well as to be " the glory of " God's " people Israel. " St. MATTHEW, I. 17 So all the generations from Abraham to David are fourteen generations ; and from David until the carrying away into Babylon are fourteen genera tions; and from the carrying away into Babylon unto Christ are fourteen generations. date called Anno 18 Tf Now the 'birth of Jesus Christ was on this^«f* wise : "When as His mother Mary was espoused to Joseph, before they came together, she was found with child * of the Holy Ghost. , ££?£. 19 Then Joseph her husband, being a just ira bu name Emmanuel, which being interpreted is, God becanei" With US. Isai. T. 14. 24 Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife : 25 and knew her not till she had brought forth her firstborn Son: and he called His name a JESUS. "SteLli. bringing forward ancient prophecy. We are not to understand it as stating that God's purpose in bringing about the great events of the Gospel was only in order that tbe prophecies uttered long before might be fulfilled. We know that God purposed the events before He inspired the prophecies. But still one purpose in the events, or rather perhaps in the manner and circumstances of their being brought to pass, was tbe accomplishment of that which bad been foretold, and tbe witness thus given to God's word. We must also beware of thinking that any action was done by tbe immediate doer of it with tbe object of fulfilling prophecy. When we are told that the soldiers at the Crucifixion " parted His garments, casting lots : that it might be fulfilled which " was spoken by the prophet" (xxvii. 35.), we are not to suppose that they did. this in order that tbe words of David might be fulfilled, but that God designed that tbeir act should be the fulfilment of the words, just as He designed that tbe words should be a prophecy of the act. When however we read that " Jesus, knowing that all things were now " accomplished, that the scripture might be fulfilled, saith, I thirst", the expression may be taken more literally, since it appears in that case as though the fulfilment of tbe prophecy were a reason for tbe utterance of the words (See on St. John xix. '28.). 23. This great prophecy, like many others, had its lesser and more im mediate fulfilment. But prophecy, even when in a literal sense fulfilled at once, has also undoubtedly its wider deeper farther fulfilment. That tbe prophets themselves felt this we know from St. Peter's words (1 St. Peter i. 11, 12.), for be tells us tbey searched tbe meaning of their own prophecies, and knew that tbey belonged to tbe times of tbe Gospel. " Emmanuel." This name was not actually given to our Lord, nor was there any need. It is simply that which men call Him, and acknowledge Him to be, — "God with us" — God Incarnate — the Word made flesh, and dwelling among us. Tbe same may be said of the titles of our Lord in the 9th chapter of Isaiah. 25. " Firstborn." This word by no means implies that the mother of our Lord ever bad other children. Tbe first child of a Jewish parent bore tbe title from birth, whether followed by others or not. It is the 23. The original prophecy of Isaiah (vii. 14.), dehvered about 750 years be fore the Birth of our Lord, foretold, first of all, that deliverance and peace and plenty should be given to the land of Judah, then oppressed by the kings of Israel and Syria, before one who was at that time a virgin could bear a child, and that child could grow old enough to discern be tween good and evil. But the strange form and language of the prophecy would of themselves suggest that some greater and farther meaning was hidden under the words ; as was truly the case. . St. MATTHEW, II. The fourth OHAPTEE IT. year hefore tlfTtYtfl TU -wise men out of the east are directed to Christ by a star. 11 Then aate cauea worAip Sim nmj ^fa j^jr vesents. 14 Joseph fheth into Egypt, mtit Domini 1 lesus and His mother. 16 Herod slcmeth the children: 20 himself dieth. l=t Year' ?3 Clmst is brought back again into Galilee to Nazareth. L°rd°suiife. IVTOW when Jesus was born in Bethlehem of Ju- » Gen. io. 30. l\ daea in the days of Herod the long, behold, there 1 Kin. i. 30. came wise men a from the. east to Jerusalem, ancient belief of the Church that the Virgin Mary had no other child, and that those four who are called "brethren" of our Lord were either children of Joseph by a former marriage, or only near relative's, whicli tbe word would allow (See on xiii. 55.), CHAPTEE II. The Visit ofthe Wise Men and the Flight into Egypt. 1. "Wow when Jesus was born." This events — the coming in tbe flesb of the eternal Son of God-— being tbe greatest tbe world bas ever known, rightly do Christian nations number tbe years, as they pass, from it, as from a new creation, — a second birthday of tbe world. " Tbe " year of our Lord" is counted from that of His birth. " Bethlehem." For a fuller account of the birth of our Lord we must consult St. Luke's Gospel. We there learn how it came to pass, in the providence of God, that Jesus was born at Bethlehem. Tbe word ' Bethlehem' means ' House of bread,' and, although it is not well to insist upon hidden meanings being intended, where we are not told so, yet it is perfectly lawful to dwell upon the thought that out of this ' House of bread' sprang He who was to be tbe " Bread of Life." Beth lehem was about six miles south of Jerusalem (See Map.). " Herod the king." This was Herod the Great, who had rebuilt the Temple at Jerusalem with great magnificence. Tbougb retaining the title, and much of tbe power, of king.he owed his throne to tbe Eomans, wbo at this time were masters of all tbe known world. He was noted for his cruelty and violence, having murdered several of his own family. He was now an old man, and died soon after our Lord's Birth, so that we must not confuse him with tbe other Herods, bis descendants, of whom we read in other places. ""Wise Men," or 'magi,' as the original word is, and as tbey are often called. From this word we have tbe English words 'magic' and ' magician,' but these magi were not magicians, but men of a learned class in the East, noted for tbeir knowledge of the stars. " From the Bast." We do not know from what special country in 1. "Now when Jesus was bom." Although our years are dated by numbering from the supposed year of our Lord's Birth, yet this has been found by careful research to be slightly inaccurate, our Lord having really been born four years earlier than the date from which we reckon. The practice of numbering the years from our Lord's Birth was not adopted for five hun dred years after that time, so that it is easy to account for the error. " There came wise mm." In'comparing St. MATTHEW, II. 2 saying, b Where is He that is born King of the"1™1162-11- Jews? for we have seen cHis star in the east, and "Num. 24. 17. , ¦• ¦ TT. ' Isai. CO. 3. are come to worship Him. the East tbey came. It may have been from Cbaldea (Abraham's native country), or Persia, or Arabia. 2. " Where is He &o. P" It is a common idea that the star led the wise men all their journey through. This seems hardly to agree with the history. Had it been so, why should tbey have bad to make enquiries at Jerusalem 1 Tbey probably came to Jerusalem, because it was the royal city, and they thought that tbey would be sure to hear tliere about the " King of the Jews," if not actually to find Him there. It may be, however, that the star appeared each, night, and also that Jerusalem would lie in tbe most convenient route to Beth lehem, and that tbe enquiries of tbe wise men were made there, because, by the appearance or position of the star, they knew they bad nearly reached the end of their journey. " His star." What this was we cannot tell, but it seems to have been some strange and striking appearance in the sky, which God inspired them to receive as a token that tbe expected Deliverer was come. Pro bably these wise men knew enough of the Jewish prophecies to know that the Messiah was to come. We must not forget that some of the most striking prophecies of Christ, especially Daniel's, which names the very time of His coming, were written while the Israelites were captives in the East. Tbe writings of so great a man as Daniel would probably be known to the people in whose land he was raised to such power, and who would (we may well suppose) have received from their forefathers the story of his wonderful deliverance from the den of lions. Perhaps also Balaam's still more ancient prophecy of the " Star" which was to come out of Jacob was known to them. "To worship Him." Plainly the wise men were enabled to see more of the "mystery. of godliness, God manifest in the flesh" (ITim. iii. 16.), than was given to many others. They came to see tbe " King " of the Jews," but tbey must have known something of the truth that His Kingdom was "not of this world," else they would not have thought of worship. Worship is, in its very nature, an adoration paid by man to God. St. Matthew's Gospel with St. Luke's we find that the former omits the Purification and Presentation in the Temple recorded by the latter (St. Luke ii. 22—38.), while the latter omits the visit of the wise men, the murder of the Innocents, and the flight into Egypt — in short, the whole contents of the present chapter. The Purification having taken place, as we know, forty days after the Birth of our Lord (this being fixed by the Law), the question arises, In what part of St. Luke's account are we to introduce the events of this ehapter? There is some difference of opinion on this point, but on the whole it seems the simplest way to understand the events of St. Matthew ii. as falling in between the 38th and 39th verses of St. Luke ii. It will be at once observed that this places the visit of the wise men much later than the Epiphany (January 6.), the day on which it is kept in me mory by the Church. But this is of the less importance since it does not seem that it was ever intended to affirm that the Epiphany is the actual day of the arrival of the wise men. In very early times the day was frequently spoken of as kept in memory of our Lord's Bap tism, and, when it became more closely connected with the visit of the wise men, it was more because it was a most fitting season in which to celebrate this event, foUowing in natural order after Christ- St. MATTHEW, II. 3 When Herod the king had heard these things, he was troubled, and all Jerusalem with him. a 2 chr. 36. u. 4 And when he had gathered all dthe chief priests e2chr.34.13. and e scribes of the people together, fhe demanded of r Mai. 2. 7. tjiem where Christ should be born. 5 And they said unto him, In Bethlehem of Judsea : for thus it is written by the prophet, 3. " He was troubled." Probably with tbe fear of a rival to his own family in the kingdom. The same fear would disturb " all Jerusa- " lem," for, however bad and hateful king Herod might be, he would be sure to have many whose interest it would be to support him, and even to others tbe enquiry about another " King of the Jews" would naturally cause great excitement. It seems however that the king, and others who heard tbe words of tbe wise men, understood that the " King of the " Jews" was none other than the promised Christ, as we see by Herod's question in the next verse. What they did not understand was the nature of that kingdom of which Christ was bom the King. 4. " Chief priests and scribes of the people." Properly speaking, there was only one Chief- or High-Priest, but under the Eomans and Herod there had been many changes in this office, and there may have been several at tbe same time claiming a right to it. Possibly the "chief priests" may include such as had formerly served tbe office, who may have acted as assistants to the lawful high priest ; or the term may include tbe heads of the several " courses" of priests (See 1 Chron. xxiv. 6.). The '' Scribes" (literally ' writers') were the copyists and teachers of the law, and probably Levites. 5. " In Bethlehem of Judsea." Tbe learned men at Jerusalem readily answered Herod's question as to " where Christ should be born." Tbe prophecy of Micah was familiar to them, and they understood it rightly. Had they gone on to the next words, which describe the Gover nor, who was to come out of Bethlehem, as One " whose goings forth have "been from of old, from everlasting," they might have discerned some thing more of His Divine character. It is ill for those who know where to find Christ, and can tell others where to find Him, but who never seek Him or find Him themselves. mas, than because the day was held to be the actual one on which the event occurred. (We may observe that the Holy Innocents' Day, in like manner, is plainly not intended to represent the actual day of the slaughter of the Inno cents, being celebrated three days after Christmas -Day, and thus hefore the Epiphany, which in historical order it ought to follow.) It is certainly probable that the star appeared to the wise men in the East (that is, while they were in the East, for the star of course appeared to them Westward) at the very time pf the Saviour's Birth. If so, it is also probable that the time of their visit would be later than the twelfth day after the Nativity, which would scarcely allow sufficient time for their long journey. The limit of two years, which Herod fixed, also seems to point to a somewhat later date for the visit of the wise men than is traditionally assigned to it (See Note on ver. 16,). Herod seems to have fixed the age in consequence of the information obtained from the wise men as to the time when the star appeared, as though he thought the appearance ofthe star would mark the time of the birth. Thus he would be likely to take a wider limit if he heard that the star had been first seen more than forty days (it may have been longer still) before, than if he heard it had been seen only twelve days. On the whole then it seems best and simplest to suppose that the visit of the wise men took place at some period after the Puri fication and Presentation in the Temple St. MATTHEW, II. 6 «And thou Bethlehem, in the land of Juda, i John 7. 42. art not the least among the princes of Juda : for out of thee shall come a Governor, « that shall " Rev. 2. 27. 3 rule My people Israel. Micahs.2. 2°*F<*d. 7 Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared. 8 And he sent them to Bethlehem, and said, Go and search diligently for the young Child; and when ye have found Him, bring me word again, that I may come and worship Him also. 9 When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young Child was. 10 When they saw the star, they rejoiced with ex ceeding great joy. 11 And when they were come into the house, they saw the young Child with Mary His mother, and fell down, and worshipped Him : and when they had 7. " "What timte." Possibly, as supposing that the star appeared at the very time of our Lord's Birth (But see Note on 1.). 10. " When they saw the star." That is, when they saw it stand still, and knew that their long and weary journey had not been in vain, but that now indeed they had found Him whom they had so longed to see. 11. " The house." Some think that from this word we may gather that, after tbe enrolment of names, for which the Virgin Mary and Joseph bad visited Bethlehem, was over, and other strangers who came for the same purpose bad left tbe place, they removed from the stable, in which they had first been sheltered, into some private lodging, or the bouse of a friend. This is the more probable if we find ourselves obliged to conclude that the visit of the wise men was later than tbe time at which we commemorate it in the Epiphany (See Note on 1.). "They saw the young Child." Was the scene they beheld quite what tbey expected? There was no royal pomp or splendour, only a poor Jewish maiden with her little Child. This was tbe " King" whom they had come to worship. Surely their faith and obedience to God's teaching were very marvellous. It needed the awful darkness, and the 6. The words here given differ a little from those in the book of Micah (v. 2.). The prophet says, "Thou Bethlehem " Ephratah, though thou be little among the "thousands of Judah, yet out of thee " shall He come forth unto Me that is to " be Buler in Israel." The chief priests seem to understand it as saying that Bethlehem was " not the least among the "princes" (or chief cities) "of Judah." The difference is not srreat, for the prophet says that, although Bethlehem was then little, it should become very great. So that the chief priests do give the general meaning when they say Bethlehem is "not the least", meaning, 'among the ' greatest' of the cities "of Judah. It was little in size ; very great in honour. St. MATTHEW, H. ips. 72. 10. opened their treasures, 'they 3 presented unto Him so^'offJed. gifts; g°H and frankincense, and myrrh. * ch.' 1. 20. ' 12 And being warned of God kin a dream that they should not return to Herod, they departed into their own country another way. 13 And when they were departed, behold, the angel of the Lord appeafeth to Joseph in a dream, saying, earthquake, and the opening graves, to make the Eoman captain cry out, " Truly this was tbe Son of God." Yet these wise men saw only a little Babe and Its mother, and " fell down, and worshipped Him." "Their treasures." Probably the "gold and frankincense and " myrrb" were the best things which their land produced. The wise men teach us thus to give of our best to the Lord. Even, the outward gift is accepted by Him, if offered in faith and love, and as a sign and token of the heart's offering within. Some have loved to trace a special fitness in these offerings ; — the gold, as a tribute paid to a King '; the frankincense, as an emblem of worship to be paid to God ; and the myrrb, as a witness to the death which the Saviour "came to die, myrrh being used in the embalming of the dead. How wonderful is tbe history of the wise men's journey ! First of all, it is tbe first pledge and earnest ofthe call ofthe Gentiles (See on vi. 32.). The Jewish shepherds are tbe first to be brought to tbe Saviour ; then these Gentile wise men. True, David prophecies, "I will give Thee " the heathen for Thine inheritance, and the uttermost parts of tbe "earth for Thy possession" (Ps. ii. &),; and Isaiah writes, "It is "a light thing that Thou shouldest be My Servant to raise up tbe " tribes of Jacob, and to restore the preserved of Israel ; I will also "give Thee for a light to the Gentiles, that Thou mayest be My "salvation unto the end of the earth" (xlix. 6.) ; and again, "The " Gentiles shall come to Thy light, and kings to the brightness of Thy "rising" (Ix. 3.) ; and in many other places is the call of tbe Gentiles foretold. But here we have their first-fruits. Here we see the first visible proof that God's blessings are no longer bounded by the limits of one nation, but are free to all mankind, — that in place of a national religion we have a Catholic — universal — Church. Surely to us Gentiles this should be a ground of great thankfulness.. Then mark God's deal ings with those whom He would bring to Christ. He leads them by the sign best fitted to win their obedience: The wise men were learned in the stars. By a star they are called and led. So to each one arises some new and strange thing from time to time, which, if be would watch and follow its guidance, would be his star in the East, leading him to the Saviour. It has too been well observed that, as the wise men were led by two things, — tbe star without, and the teaching of God within, so are we led by two things, — the Bible without, which is " a light unto our " paths," and the Spirit of God within, which is the promised guide and strength of all tbe pilgrims who are travelling onward, hoping to see their Lord face to face. Then, again, how wonderful is the faith of the wise men. It was no dim faith which could trace God's guiding in tbe star ; which could support them through their long and toilsome journey ; which could lead them to see in the little child of a humble Jewish maiden their King and their God, and to fall down and worship Hini. St. MATTHEW, II. Arise, and take the young Child and His mother, and flee into Egypt, and be thou there until I bring thee word : for Herod will seek the young Child to destroy Him. 14 When he arose, he took the young Child and His mother by night, and departed into Egypt : 15 and was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called My Son. Hos. 11.1. 16 Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men. 17 Then was fulfilled that which was spoken by Jeremy the prophet, saying, 18 In Rama was there a voice heard, lamen- 15. " Out of Egypt have I oaUed My Son." Here we have one of the plainest and most striking instances of the double meaning which belongs to much of prophecy. These words, as written by Hosea, no doubt refer, in their first and simplest sense, to the bringing of tbe children of Israel out of Egypt by Moses. But, whether tbe prophet who spake them saw this or no, they bore a future meaning as well as a past, and were a prophecy of the calling out of Egypt of Him who was alone in the highest and truest sense God's Son. 16. " Mocked," So it must have seemed to Herod. It was not so in reality. "All the children." From the Greek word in this place we find that it was all the male children only who were slain. 18. " In Kama" &o. These words again are an instance of the double meaning of prophecy, or rather perhaps of the deeper truth that all the Old Testament is full of Christ, and finds its highest and most perfect meaning in Him. The prophet Jeremiah speaks these words of the children of Israel being carried away into captivity to Babylon. On that sad journey they would pass near Eachel's grave, which was in the way from Bethel to Bethlehem, and so probably near to Bamab, which would be on that route, lying a little north of Jerusalem. Eachel is pictured by the prophet as rising from ber grave and weeping, as she sees her children pass to: the land of their captivity. She is now again pictured as weeping over the infant martyrs of Bethlehem. Eachel is a type of Jewish mothers. How frightful to the mothers of Bethlehem was 16. "According to the time." Certainly the age fixed by Herod, coupled with these words, which seem to imply that this limit of age was fixed in conse quence of the time at which the star had appeared to the wise men, affords a strong reason for supposing that these events did not take place so soon after the birth of our Lord as is commonly thought (SeejVbiponver.l.). -Still no doubt Herod would take a wide margin to make sure of his intended victim. St. MATTHEW, II. tation, and weeping, and great mourning, Ra chel weeping for her children, and would not be comforted, because they are not. Jer. 31. 15. TheeJ°tafore 19 But wlien Herod was dead, behold, an. angel of the aate the Lord appeareth in a dream to Joseph in Egypt, Domini ™° 20 saying, Arise, and take the young Child and His mother, and go into the land of Israel: for they are dead which sought the young Child's life. 21 And he arose, and took the young Child and His mother, and came into the land of Israel. 22 But when he heard that Archelaus did reign in Judsea in the room of his father Herod, he was afraid to go thither : notwithstanding, being warned of God i ch. 3. 13. in a dream, he turned aside 'into the parts of Galilee : mLjohni346. 23 and he came and dwelt in a city called mNa- n judg. 13. 5. Zareth : that it might be fulfilled "wliich was spoken am' by the prophets, He shall be called a Nazarene. this pitiless murder of their innocent children. Yet Eachel is comforted in the prophecy : — " Refrain thy voice from weeping, and thine eyes " from tears : for . . they shall come again from the land of the enemy. " And there is hope in thine end, saith the Lord, that thy children shall "come again to their own border." Surely the same comfort might be for the mothers of Bethlehem ; for are not their little ones to come again from the land of the "last enemy," even death? And may not they have hope in their end to meet their lost children in the border of their eternal home ? The Church keeps the memory of these murdered infants on the Innocents' Day. Does their fate seem to us sad and cruel? It was sad to the weeping mothers. It was cruel in the merciless king. But to tbe little babes themselves surely it was very blessed. " These were re deemed from among men, being tbe first-fruits unto God, arid to tbe " Lamb" (Eev. xiv. 4.). Martyrs in act, though not in will, they were taken away from the evil to come, and they are " without fault before "the Throne of God" (Eev. xiv. 5.), through Him in whose behalf they died. 19. "When Herod was dead." This wicked tyrant died directly after bis crowning act of malice and cruelty in the murder of tbe In- npcents. 22. " Thither." That is, probably, to Bethlehem, which the holy family would naturally desire to make their home after the wonderful events which connected them so closely with it. 23. " He shaU be caUed a Mazarene." These words are not to be found in any of the Prophets. Nazareth was a place much despised among the Jews, so that " Nazarene" was a term of reproach ; and some have thought that St. Matthew here refers to the general prophecies of our Lord's lowly and despised condition. Others (with perhaps more pro bability) seek the prophecy in the various passages which speak of Cbrist as the ' ' Branch," such as that in which He is spoken of as a Branch out of the root of Jesse (Isa. xi. 1.). The name ' Nazareth' is derived from tbe Hebrew word whicb signifies 'branch', and means 'the city of branches'. St. MATTHEW, III. CHAPTER III. a .pa. 30tn Year 1 John preacheth : his office : life, and baptism. 7 He reprehendeth the of our Pharisees, 13 and baptizeth Christ in Jordan. Lord's liie. IN those days came John the Baptist, preaching ain the wilderness of Judsea, » Josh. 14.10. 2 and saying, Eepent ye: for bthe kingdom of'J^J-.^44- heaven is at hand. &'io'.7.' So that perhaps it is here meant that, when Jesus was popularly called a Nazarene, that is, one belonging to the 'city of branches,' it was a fitting name for Him whom tbe prophets call tbe 'Branch'. It is possible that the words may be taken from some lost prophecy, or some unwritten pro phecy which had been handed down by tradition among tbe Jews. CHAPTEE III. 1—12. The Preaching of John the Baptist. St. Mark i. 1—8. St. Luke iii, 1—18. 1, " John the Baptist." The fore-runner of Cbrist, prophesied of by Malachi, tlie last of the prophets, under the name of Elias, because in his teaching, as well as in his character, he was to resemble tbe great prophet Elijah. The Angel prophesied to his father Zacbarias, before his birth, that he should go before tbe Lord "in the spirit and power of Elias." ""Wilderness of Judsea." This was the wild and thinly peopled district near the river Jordan and the " hill country of Judsea." 2. " Repent ye." The preacher of repentance must first come before Christ is received as the Saviour. Bepentance is the first step towards Cbrist. Mark how this cry, " Eepent ye," is ever the first to be uttered. Here it is the preaching of John the Baptist. We learn that Jesus Himself preached, saying, " The kingdom of God is at hand : repent ye, "and believe the Gospel" (St. Mark i. 15.). Also we find that the Apostles, after their solemn call and commission, " went out and preached " that men should repent" (St. Mark vi. 12.). And when the Holy Ghost was given on the Day of Pentecost, and the people wefe " pricked in their " heart " at St. Peter's preaching, and asked, " Men and brethren, what "shall we do?" the Apostle's first word in answer is, " Eepent" (Acts ii.38.). And what then is this all-important thing, Bepentance 1 It is not mere sorrow, however deep and sincere. This is only the beginning of repentance, for St. Paul says, " Godly sorrow worketh repentance" (2 Cor. vii. 10.). Also tbe word used in tbe New Testament for ' repentance' means a good deal more than ' godly sorrow.' It means a thorough change of heart ; a change from sin to godliness, from evil thoughts and desires to good, from earth to heaven. This is no light change. It is often called 'conversion,' which means a turning round, — a complete and entire change. But, according to our present use of the words, repentance is a wider word than conversion : for conversion generally means the 1. "In those days." This does not mean directly after what was last re corded, but probably has reference to the dwelling at Nazareth, which seems to have been our Lord's home until the time here spoken of. For the ac curate date of "those days," see St. Luke. iii. 1. "John the Baptist." St. Luke begins his Gospel with a full account of the birth of John the Baptist, and his con nection with our Saviour. St. MATTHEW, III. a. D. 26. 3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the o Luke i.76. wilderness, o Prepare ye the way of the Lord, make His paths straight. i«ai.4o.s. 12 Kin. 1.8. 4 And the same John dhad his raiment of camel's zech. is. 4. k^ and a ieatliern girdle at(mt jjig iomS; and his • tev.ii.aa. meat was e locusts and 'wild honey. fif 26.' "' 5 Then went out to him Jerusalem, and all Judsea, and all the region round about Jordan, turning to God after a long course of sin ; while repentance is used for the turning to God after any sin. Thus conversion is that which the more hardened sinner needs. But all need repentance, for the best have daily sins and shortcomings to repent of. " The kingdom of heaven." This expression is used only by St. Matthew, but means the same as the ' kingdom of God,' as used by the other Evangelists. It is generally used to signify the kingdom of Christ on earth, the kingdom of the gospel, the church of Cbrist. This is indeed a heavenly kingdom, for though it is now set up on the earth, yet its nature, its purpose, its powers, and its end, are "of heaven." That it is used to signify Christ's kingdom on earth can be seen most plainly by the various parables in which our Saviour likens the kingdom of heaven to such things as of necessity belong to this present time. (See especially the parables in the thirteenth chapter of this Gospel.) The time for the setting up of that heavenly kingdom was at hand. The King Himself was come, and was about to receive and establish His kingdom. Thus preached the forerunner, he who, as Jesus said (xi. 11.), was the great est of those who went before Him, and yet " the least in the kingdom of " heaven is greater than he." That is, the least in the Church of Christ — the humblest Christian — bas higher privileges and blessings than the greatest of those that were under the old covenant. 4. " Camel's hair." This would make coarse rough clothing. We may observe the account of Elijah (2 Kings i' 8.) -which describes him as " an hairy man, and girt with a girdle of leather about his loins." " Locusts." There is some difference of opinion as to the meaning of this word, some understanding it in the common sense as meaning the insect, and others understanding it of a sort of bean which is said to have been called by tbe same name. There seems no good reason for not re ceiving the commoner sense of the word in this place, for locusts were commonly eaten in the East, and tbey are expressly permitted to be eaten by the Jews in the book of Leviticus. The locust is like a very large grasshopper, of a red brown or yellow colour, and appears frequently in such enormous flights as to darken the sky in passing, and to destroy every green thing for miles in extent where it alights. The prophet Joel gives a most vivid description of the ravages of the locust, as a type of the judgments God would inflict on His rebellious people through the ravages of their enemies. St. John the Baptist's fare was coarse and common as his raiment. He came "neither eating nor drinking" (xi. 18.). • 5. "AU." This certainly means a great number, but probably is to be understood rather of persons flocking from all parte of Judsea, than of all tbe inhabitants coming. St. MATTHEW, HI; 6 ' and were baptized of him in Jordan, confessing a. d. 26. their sins. i Acts 19. 4, 7 But when he saw many of the Pharisees and mck 12.34. Sadducees come to his baptism, he said unto them, „ Botu;! 9. mO generation of vipers, who hath warned you to nee2l0^hes-110- from "the wrath to come? amwerMe 8 Bring forth therefore fruits 2meet for repentance: ment of we 'd and think not to say within yourselves, ° We °Art"i3.326.' have Abraham to ow father : for I say unto you, £.°T6.4' *' 6. "Baptized . . confessing." Baptism was already known among the Jews, it being their practice to baptize proselytes, or converts from heathenism (See on xxiii. 15. St John iii. 5.). It would therefore naturally appear to them a fit emblem of the cleansing of the soul from its former sins, and of the beginning of a new and holy life. Those who came to John's baptism confessed their sins, openly it seems, as a pledge of their sincere repentance, and in their baptism sealed that repentance by an open act and profession. 7. " Pharisees and Sadducees." The Pharisees were the largest and most powerful of the religious sects or parties among the Jews. Tbey formed what to outward eyes was the rehgious world. They were strict observers of the law, and had added to God's law many human traditions, which they observed no less strictly. They made a great show of reli gion. They were, however, as a class, exceedingly proud and self- righteous. Thus they are often denounced as " hypocrites", inasmuch as they pretended to be devout and holy, while suffering the deadly sins of pride and uncharitableness to reign in their hearts. Tbe Sadducees were very unlike the Pharisees. They strongly denied the existence of any Divine truths or commands handed down by tradition, and looked to the Law of Moses as containing all that they were bound to believe. Thus, not finding in that Law any statement of the doctrine of the resurrection of. tbe dead, they refused to believe this truth, and indeed they denied not only the resurrection, but also the existence of any future life at all, and of the spiritual world. Their religion was mere morality. Their creed was a barren belief in God. They were half unbelievers. As a sect they were not so important as tbe Pharisees, and they do not seem to have been active in spreading their doctrines. They completely died out after the destruction of Jerusalem. " O generation of vipers." St. John the Baptist would not have thus spoken, if these Pharisees and Sadducees had come with true repent ance to be baptized. Many probably came out of mere curiosity to hear him. We read that " the Pharisees and lawyers rejected the counsel of "God against themselves, being not baptized of him" (St.Luke vii. 30.). And again, our Lord charges it against the ," chief priests and elders," who were partly Pharisees and partly Sadducees, that when John came, tbey "believed him not," and even when they saw others believing, tbey " repented not afterward, that they might believe him" (xxi. 32.). 8. " Fruits." " The tree is known by its fruits." And the only proof we can give of our repentance is by our lives and actions. If these are not changed, the heart cannot be changed. 9. "We have Abraham to our father." This^was the pride and St. MATTHEW, III. A. P. 26; that God is able of these stones to raise up children unto Abraham. 10 And now also the axe is laid unto the root of the trees: p therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. 11 1 1 indeed baptize you with water unto repent-* ance: but He that cometh after me is mightier than M . , I, whose shoes I am not worthy to bear : r He shall Acta £3, i. baptize you with the Holy Ghost, and with fire : s Mai's1!.13' 12 s whose fan is in His hand, and He will P ch. 7. 19. Luke 13.7,9. John IS. 6. 1 John 1.15, 26,33.Acts 1. 5. & 11. 16. &19.4. r Isai. 4. 4. &44.3. Mal. 3. 2 boast and trust of the Jew. As a son of Abraham he counted himself entitled to the love and favour of God. " Of these stones." That is, the stones lying by the banks of the river. The meaning of this passage is, that God can raise up a spiritual seed to Abraham when and where He will. Abraham was the father of the faithful. The faithful therefore are his true children : truer than those who are only his children after the flesh. And these words are indeed fulfilled when God softens the stony heart of the unbeliever, and makes him one of the faithful. 11. " He shaU baptize." Not in person, but by His ministers. "Jesus " Himself baptized not, but His disciples." Yet their act was His act ; for He gave the blessing. " With the Holy Ghost, and -with fire." No doubt these words were most fully and clearly fulfilled in the wonderful gift of the Day of Pentecost, as we may gather from our Lord's own words before His Ascension, " John truly baptized with water ; but ye shall be baptized "with the Holy Ghost not many days hence" (Acts i. 5.). Still they seem also to have a wider meaning, and to point to the great supe riority of Christian baptism over that of John the Baptist. Christ gives the Holy Spirit to those who are baptized in His name as their Guide and Comforter ; and that Holy Spirit sanctifies and purifies those who are led by Him, as with a refining fire. God Himself revealed to St. John the Baptist that upon whom he should " see the Spirit descending and remain- " ing on Him, the same is He which baptizeth with the Holy Ghost" (St. John i. 33.). And we can hardly think that this general description of' our Lord, as " He which baptizeth with the Holy Ghost," referred solely to the great gift of the Day of Pentecost. Bather that wonderful gift was the pledge and first-fruits of a continuous gift to the Church, of whicb Christian Baptism is the seal and confirmation. The promise, fulfilled so wonderfully on the Day of Pentecost, was, as St. Peter most plainly declares, not for those only to whom it was then given, but for their chil dren also, and for all whom God should call. And surely in Baptism God calls us (See on St. John iii. 5.). 12. " Whose fan." This means the winnowing fan, and the " floor" 10. " The axe" &c. This verse should lie compared with the parable of the Barren Fig-tree, in St. Luke xiii., with the parable of the Vine, in St. John xv., and with the history of the Fig- tree wliich withered away at our Lord's word, in St. Matt. xxi. an<} .gtjklark xi. 12. " Whose fan" &c. This should he compared with the parables ofthe Tares and Wheat, and the Draw-net, in St. Matt, xiii, and with those of the Ten Virgins, and the Sheep and Goats, in St. Matt. xxv. St. MATTHEW, HI. throughly purge His floor, and gather His wheat A. p. 26. into the garner; but He will ?burn up the chaff 'Mai. 4.1. with unquenchable fire. cb'13-30- 13 Tf Then cometh Jesus ufrom Galilee to Jordan A- D- 27- unto John, to be baptized of*him. 3 of S?r 14 But John forbad Him, saying, I have need to be^*8 ^ baptized of Thee, and comest Thou to me? 15 And Jesus answering said unto him, Suffer it to he so now : for thus it becometh us to fulfiL all right eousness. Then he suffered Him. 16 And Jesus, when He was baptized, went uplM u straightway out of the water: and, lo, the heavens &*£-1- were opened unto Him, and He saw xthe Spirit 33. is the threshing-floor. The image is taken from hand winnowing, and Jesus is represented as a man wbo will thoroughly cleanse tbe threshing- floor, severing every single grain of true wheat from the worthless chaff, and storing the former in his garner or barn. Though this severance will be fully and finally made at our Lord's second coming, yet it is, in truth, ever being made : for not only does Christ's all-searching eye ever dis cern clearly between the wheat and the chaff on His floor, but also every one of His dealings with His people, every mercy, every trial, every call, every warning, does in effect prove and show who are wheat and who are chaff (See on St. Luke xxii. 31.). 13—17. The Baptism of Jesus. St. Mark i. 9—11. St. Luke iii. 21, 22. 14. " John forbad Him." Knowing Him to be One holier and greater than hini^lf. Though, as His kinsman, he was probably acquainted with Him, yet he did'not know Him in His divine character and office till the sign was given him in the visible descent of the Holy Ghost (See on St. John i. 33.). Possibly tbe Baptist's p'ersonal acquaintance with Jesus was slight; for not only were their homes far apart, the one in the "hill "country" of Judasa (St. Luke i. 39.), and the other at Nazareth in Galilee ; but also St. John appears to have led a solitary life " in the "deserts" for sometime before "his shewing unto Israel" (St.Lukei. 80.). 15. " For thus it becometh us " &o. Our Lord here gives the reason why He submitted to be baptized, and that with the baptism which was "for the remission of sins." He must " fulfil all righteousness," that is, all the requirements of the law. But why ? Because He made Himself " sin for us," and He needs must fulfil all that sin required : — firstly, that He might entirely put Himself in our place, and bear our sins in His own person ; and, secondly, that He might set us an example of perfect obedience. 16. " He saw." It seems as though this sight was only manifested to Jesus Himself and the Baptist. Possibly none others were present. It is a great mystery that the Holy Spirit should thus descend upon the Son of God. We cannot suppose that He, who was God and Man, was lack ing that Holy Spirit before. Being " conceived by the Holy Ghost" He was from His very conception sanctified and anointed with that Divine B2 St. MATTHEW, III; a. p. 27. of God descending like a dove, and lighting upon t john 12. 28. Him: _ . zisai242'i ' !7 *and lo a voice from heaven, saying, zThis is ch.i2.i8.' My beloved Son, in whom I am well pleased. Luke 9] 35. Eph. 1. 6. Col. 1. 13. 2 Pet 1. 17. Spirit. Nay, in His Divine nature He was ever one with the Holy Ghost, even as He was one with the Father. But as He humbled Himself to man's nature, and suffered Himself, as Man, to "increase in wisdom," and to " wax strong in spirit," so we may believe that in His Baptism His Human Nature received a new and manifest anointing^ of the Divine Spirit for the work which lay before Him. By this anointing He was revealed to be the " Christ," that is the 'Anointed' (See oni. 1.). See too how our Lord, in His first sermon at Nazareth, explains of Himself the words of Isaiah, " The Spirit of the Lord is upon Me, " because He hath anointed Me " (St. Luke iv. 18. See also on St. John iii. 34.). " Like a dove." There can be little doubt that the actual form of a dove, though possibly of light or fire, was manifest to the eyes of the Saviour and the Baptist. Some have wished to explain this simply of the movement of descent, as though it were stated that the Holy Ghost descended on Christ, as a dove might alight on tbe ground. This is certainly not the plain and natural meaning of the words. 17. " Lo a voice." Observe here the actual manifestation to human senses of the separate existence of the Three Persons of the Holy Trinity, The Father's voice is heard from heaven. The Son is being baptized in the river Jordan. The Holy Ghost is seen, in the form of a dove, alighting ut. on Jesus. The Three Divine Persons are mentioned together in other places ; as in St. Paul's words, " The grace of the' Lord Jesus " Cbrist, and the love of God, and the communion of the Holy Ghost, be "with you all" (2 Cor. xiii. 14.) ; and by our Lord Himself, when He says, " I will pray the Father, and He shall give you another Comforter" (St. John xiv. 16.) : — but here They are not only mentioned together, but manifested together. " This is My beloved Son." Mark how this acknowledgement of Jesus as the Son takes place at His Baptism. He was the Son before, even from everlasting. Yet now it is proclaimed. May we not in this see a pledge of our adoption as children of God in holy Baptism 1 Jesus is our great Head — the Representative of our race — the Son of Man (see on viii. 20.) : and, just as in the descent of the Holy Ghost upon Him, we behold a pledge of the gift of tbe same Divine Spirit in our Baptism ; so in the voice from heaven we receive a pledge of our own adoption to be children of God in the same Sacrament. God beholds each baptized child as a member of His beloved Son, and for that beloved Son's sake He says of it, ' This is My child.' Our Church teaches us that God " by the baptism of His well-beloved' " Son in the river Jordan, did sanctify water to the mystical washing' " away of sin." And surely we may suppose that our blessed Lord, in submitting to be baptized, not only would fulfil all those legal observances, ¦ which are in sinful man acts of submission to God, and means of grace and righteousness, but also would hallow and ennoble the special rite of Baptism, which He afterwards exalted to be one of the two Sacraments of, His Church (See on xxviii. 19.). By the visible descent of tbe Holy St. MATTHEW, IV. CHAPTER IV. a. p. 27. 1 Clerist fasteth and is tempted. 11 The angels minister unto Him. 13 He dwelleth in Capernaum, 11 beginneA to preach. 18 ealleth Peter, and Andrew, 21 James, and John, 23 and healeth att (he diseased. THEN was Jesus led up of athe Spirit into the"^!^- wilderness to be tempted of the devil. Ezek.' 3. 14. 2 And when He had fasted forty days and forty riSfit.ik nights, He was afterward an hungred. fiutrnf' Spirit at the time of His Baptism, He would also teach us to look for the inward and spiritual grace, and especially for tbe blessed gift of the Holy Spirit, in the faithful use of the outward sign and ordinance. The Christian must be born again " of water and of the Spirit" (St. John iii. 5.). Let tbe baptized Christian be very watchful lest he fall from bis "state of salvation" and grieve or quench that Blessed Spirit, by whose power alone he is born again, and by whose power alone he can live unto God. "By the sacrament of Baptism thou " wast made a Temple of the Holy Spirit : do not by evil deeds drive "away from thyself so great an Inmate, and subject thyself again to "the service of the devil" (Leo the Great). CHAPTER TV. I— 11. The Temptation. St. Mark i. 12, 13.. St. Luke iv. 1—13. 1. " Led up of the Spirit." That is, by tbe Holy Spirit, which had just descended on Him in His baptism. St. Mark speaks of the Spirit driving Jesus into the wilderness. Thus does the Son of God make Him self perfect Man, obeying, hi' His human nature, the command of the Divine Spirit within Him. " To be tempted." " No sooner is our' Lord out of the water of Bap- " tism than He is in the fire of temptation" (Bishop Hall.). The first great act of our Lord's public ministry is to do battle with the Tempter, and to conquer him. And this for three main reasons. 1. That He might cast down Satan's power by defeating him, thus binding him who was the " strong man armed" (See on xii. 29. & St. Luke xi. 21.). The second Adam conquers where the first falls ; and in this conquest the promised Seed first bruises the serpent's head. 2. That He might teach us how to meet and to conquer our great enemy. Jesus, the Son of David, goes forth alone, as the Champion of His people, to do battle with the spiritual Goliath, who had so long defied the armies of fhe living God. And the weapons He takes with Him, and with which He prevails, are but as " smooth stones," picked out of the pure stream of God's Word. 3. That, as Man, He might know by experience the power of temptation, and the fierceness of Satan's attacks, and so might be able to feel with and succour those who are tempted; "for we have " not an High Priest which cannot be touched with the feeling of our •"infirmities ; but was in all points tempted like as we are, yet without siD" (Heb. iv, 15.). - " The devil." This word signifies ' the slanderer' or ' false accuser.' 2. " "When He had fasted" &e. How far this miraculous fast was spent in prayer and communion with the Father and holy meditation, and how far, as the words of both > St. Mark and St. Luke would lead A. D. 27. St. MATTHEW, IV. 3 And when the tempter came to Him, he said, If Thou be the Son of God, command that these stones, be made bread. 4 But He answered and said, It is written, Man shall not live by bread alone, but by every word that proeeedeth out ofthe mouth of God. Deut. 8. 3. us to think, other temptations assaulted our Lord during the passing of this time, we cannot tell. It seems most in accordance with the three accounts to suppose that, while other temptations presented themselves during the rest of the time, the special temptations recorded did not begin till the end of the forty days. Plainly the natural sense of hunger was not felt till then. May we not gather from this fast of our Lord a lesson as to the right way to prepare ourselves to meet Temptation, and to pass in safety through this dangerous world? Christ, being sinless, needed no subduing of the flesh as a discipline for Himself. But He knew our need of it. And He shewed us that it is in self-denial and fasting and prayer and secret intercourse with God that the Christian soldier must arm himself for the battle. It is as an aid to this self- discipline that from very ancient times the season of Lent has been kept by the Church as a time of special fasting and penitence and prayer. 3. "When the tempter came to Him." Whether this was in bodily form, or only implies a spiritual presence, we cannot pronounce. But that the tempter came as a distinct person, with will, words, and actions, of his own, we cannot doubt. Those who try to explain away the mention of Satan, as only meaning our own inward evil, wholly pervert the plain words of Scripture, and make common cause with unbelievers. " If Thou be the Son of God." Not as though tbe devil doubted this, but as suggesting to Him the thought that to satisfy His hunger by turning tbe stones into bread would be no more than a fitting display of His Divine power. That our Lord could readily have performed this miracle, bad He willed, we know by the turning of the water into wine, and tbe feeding of the multitudes in the wilderness. 4. " It is -written." In tbe Book of Deuteronomy Moses uses these words concerning the manna with which God had fed His people, and which taught them to depend on God, by whose Almighty word their wants bad been supplied. Jesus would in like manner show an example of entire dependence upon God, and of willing submission to every outward evil. We see here what is the best weapon with which to resist the tempter, even " the sword of the Spirit, which is " the word of God." In the words which Jesus quotes mark how He makes Himself one with us,—" Man shall not live by bread alone" : as though He had said, ' I have taken upon Me the wants and, infir- ' mities of Man, and as Man I hunger now, but even as Man I have ' a higher and truer life than that of the body. The soul's life and the -'. 5. The order of the second and third temptations is changed in St. Luke's ac count. St. Matthew seems to give them more as a connected history, and the an swer of our Lord, " Thou shalt worship the Lord thy God, and Him only shaft thou serve," seems most appropriate as a concluding one, so that it is best to take the order given in this Gospel as the true one, and to suppose that St. Luke gives the temptations as separate accounts without caring for the exact order in which they took place, which is indeed of very small importance (But see Note on St. Luke iv. 8.). " Temple." See on xxiv. 1. St. MATTHEW, IV, 5 Then the. devil taketh Him up binto the holy A. p. •a. city, and setteth Him on a pinnacle of the temple, i> Neh. il i, 6 and saith unto Him, If Thou be the Son of ifai.46.2. God, cast Thyself down : for it is written, He shall ^hha. give His angels charge concerning Thee: and »ev.ii.£ in their hands they shall bear Thee up, lest at any time Thou dash Thy foot against a stone. Psalm 91. 11, 12. 7 Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. Deut. 6. 16. 8 Again, the devil taketh Him up into an exceed ing high mountain, and sheweth Him all the king doms of the world, and the glory of them ; ' soul's food, tbey stand first, and tbe wants of the body I leave to God.' We are at once reminded here of our Lord's words at Jacob's well, "I " have meat to eat that ye know not of," and "My meat is to do the will " of Him thaf sent Me, and to finish His work" (St. John iv. 32, 34.). 5. " Pinnacle." This was probably the top of tbe high porch to the Temple which looked to the East, and overhung the valley of Jehosha phat and the brook Cedron (See on xxi. 1.). Tbe devil seems to have been permitted to have power over our Lord's Body, so as to carry Him where he could best present his temptation. 6. " If Thou be" &o. . The second temptation is of a higher and more refined sort than the first. That was a temptation to satisfy the wants of tbe body by a needless miracle. This is a temptation to try and prove God's power and love by a needless exposure to danger. To have cast Himself down, as the devil desired, would have been in our Lord the act of spiritual pride and presumption. See how Satan himself can quote Scripture for his own bad ends. The beautiful promise in the 91st Psalm is plainly meant to comfort and encourage those who are in danger. It is not meant to embolden men to rush into danger. The devil often tempts by suggesting tbe blessed promises of God's word to those wbo have no right to rely on them. In tbe present case it is remarkable that be omits the very words which give tbe true meaning of the promise, namely, "to keep thee in all thy ways," that is, 'as ' thou goest in the ways appointed for thee.' 7. "Thou shalt not tempt the Lord thy God." That is, thou shalt not try God's forbearance by a false and presumptuous trust in Him. We must guard against supposing our Lord to use these words of Satan's temptation of Him. Moses used them of tbe Israelites trying God's patience by their sinful murmurings. 8. "Again, the devil taketh Him" &o. The third temptation is that of worldly greatness and glory. St. Luke tells us that tbe devil shewed our Lord " all the kingdoms of the world in a moment of time"; which proves that it was a vision, rather than any real scene, whicb he dis played before Him. We find also from St. Luke's account that tbe devil, who is " a liar from the beginning," claimed the power to bestow all the earthly power and glory which he shewed. Though indeed prince of this world in its evil, yet he had no power to fulfil this boastful promise. How often does the devil tempt in like manner now. How often does, St. MATTHEW, IV. a. p. 27. 9 and saith unto Him, All these things will I give Thee, if Thou wilt fall down and worship me. 10 Then saith Jesus unto him, Get thee hence, « Josh. 24. 14. Satan: for it is written, cThou shalt worship the am. 7. 3. Lord t^ qq^ g^ jfrjm oniy srlalt thou serve. Deut. 6. 13. & 10. 20. a Heh. 1. 14. 11 Then the devil leaveth Him, and, behold, d angels came and ministered unto Him. a. p. 28. 12 Tf eNow when Jesus had heard that John was 32of iSar 2cast into prison, He departed into Galilee; 'r,0^'8aUS; 13 and leaving Nazareth, He came and dwelt in e Luke 3. 20. ™ , P- . ' .. -it &*•!*, |i. Capernaum, which is upon the sea coast, in the bor- 2 or ' " ders of Zabulon and Nephthalim : delivered up. U ^ ft • M h& fyfflj^ ^^^ wag gpoken ty Esaias the prophet, saying, he promise wealth or power or pleasure or fame by a little compliance with his will, a little serving of him instead of God. Observe how our Lord's threefold temptation answers to the threefold description of sin given by St. John, "the lust of the flesh, and the lust " of the eyes, and the pride of life" (1 St. John ii. 16.) ; the order of these words being that of the temptations as given by St. Luke. Again mark how the three temptations answer to tbe three enemies against which we are all pledged to fight, — the world, tbe flesh, and tbe devil. Por as the first temptation had its power through the flesb, and the third through the world, so the second was a temptation specially befitting the devil himself, as being of a more entirely spiritual nature. 11. "Angels came and ministered unto Him." To minister to an other means to serve and wait upon him. Probably, these angels brought Him food. Thus in truth were the Psalmist's words fulfilled, and God did indeed give His Angels charge concerning Him. V 12—25. Jesus returns to Galilee, calls His first disciples, and begins His public ministry. St. Mark i. 14—20. St. Luke v. 1—11. 13. "Capernaum." A large and important town at the north-west corner of the beautiful lake known as the Sea of Galilee. Our Lord left Nazareth, where He had been brought up, to dwell at Capernaum, because He was rejected by tbe people of Nazareth (see St. Luke iv'. 28—31.), and possibly also in part because Nazareth was a small place, and at Capernaum more people would hear His teaching and witness His 12. Considerable space of time must he allowed for between the temptation and the imprisonment of St. John the Baptist. St. Matthew prohahly passes on quickly to those events of which he had been an eye-witness, and which he therefore was the more fitted to re late. The history which lies between the eleventh and twelfth verses here will be found in the earlier chapters of St. John's gospel (See Note on St. John iv. 3.). "John was cast into prison." For the account of this see xiv. 3—12. " Departed." We do not know where Jesuswas when He thus departed, whe. ther in Judsea, or, as some suppose, at Sychar, where He spent two days after His conversation with the Samaritan woman. St. MATTHEW, IV. 15 The land of Zabulon, and the land of Heph- a. p. 28. thalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles ; 16 fthe people which sat in darkness sawfimke2.32. great light ; and to them which sat in the region IsM' 42' 7' and shadow of death light is sprung up. isai. 9.1,2. 17 From that time Jesus began to preach, and to say, ^Repent: for the kingdom of heaven is at hand.6 oh. 3. 2. ' 18 And Jesus, walking by the sea of Galilee, saw two & 10' 7' brethren, Simon h called Peter, and Andrew his bro- h John 1. 42. ther, casting a net into the sea : for they were fishers. miracles. We read that our Lord was dwelling at Capernaum at tbe time when He was asked for the tribute money (xvii. 25.), and Caper naum is also called " His own city" (ix. 1.). 15. "The land of Zabulon," &c. The tribes of Zabulon and Neph- thalim met on the borders of the Sea of Galilee. This portion of the land was the first whicb was carried away into captivity by tbe Assyrians (See 2 Kings xv. 29.). From that time it lay for long in darkness, both as to temporal and as to spiritual things. But Isaiah comforts the people by the prophecy of a great outpouring of light on this very region, which was indeed fulfilled when the " Sun of righteousness" arose unto them "with healing in His wings." 18. " The sea of Galilee." This is a beautiful fresh-water lake, about thirteen miles in length, bounding Galilee on the east. The river Jordan flows through this lake, entering it at the northern and leaving it at the southern end. It is also called the Lake of Gennesareth, Sea of Tiberias, and Sea of Cbinnereth, from places on its shore. The trade of fishing was largely carried on in its waters. It is subject to severe gusts of wind, which blow through the valleys in the surrounding bills. " CaUed Peter." This name, whicb means ' Eock,' or ' Stone,' was given to Simon by our Lord when he was first brought to Him by his brother Andrew, as we read in the first chapter of St. John. It was probably given as expressing his boldness and courage ; but our Lord at a later time makes a different use of the name (See xvi. 18.). 19. "FoUow Me." We must not confound this call of tbe four disciples to follow Christ with the account given in the first chapter' of St. John. That account tells us how they first became disciples of Christ, having before been disciples of St. John the Baptist. They do not seem at that time to have given up their old trade of fishing. We now find them called to cast in their lot more entirely with their Lord, and to leave all to follow Him. We may probably conclude from St. Luke that the first miraculous draught of fishes took place at the time of this fuller calling of the two pairs of brothers. Their ready obedience to Christ's call is set before us as an example for our imitation in the beautiful Collect for St. Andrew's Day. 15. "Galilee of the GeniUes." The northern 17. "Repent." See on eh. iii. 2. part of Galilee, joining the country of 18. " Casting a net" de. This may Tyre and Sidon. It was so called because either be washing their nets (St. Luke it was in .part inhabited by Gentiles,— v. 2.), or a brief way of saying that a mixed' people of various races having they weie engaged in their business of dwelt in it from ihe time ofthe captivity, fishing. St. MATTHEW, IV. a. p. 28. 19 And He saith unto them, Follow Me, and I will make you fishers of men. iMarkio.28. 20 'And they straightway left their nets, and fol- lowed Him. 21 And going on from thence; He saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mend ing their nets ; and He called them. 22 And they immediately left the ship and their father, and followed Him. kch.9.86. 23 And Jesus went about all Galilee, k teaching in Mark 1.21, their gy^gogug^ an(j preaching 'the gospel of the Luke 4. is, kingdom, mand healing all manner of sickness and Mx 24. 14. aii manner of disease among the people. 1 " """" 24 And His fame went throughout all Syria: and they brought unto Him ail sick people that were " Fishers of men." To catch men in the net of tlie Kingdom of heaven (.xiii. 47, 48.). The miracle wrought on' this occasion would be a great encouragement to the disciples in their new work. They would doubtless see in it a type of the success with which their Lord would bless their, fishing for men. Tbe net of Christ's Kingdom gathers " of " every kind," bad as well as good. Christ's ministers can only spread that net', and stretch it around those whom God would call. When the net is full, it will be drawn to shore, and tbe good and bad will be separated for ever. 23. " Synagogues." Tbe places of worship among tbe Jews, answering in some respects to Parish Churches among ourselves. There were synagogues in all the towns and larg%r villages. We must notice how constantly during the three years of His public ministry our Lord was engaged in teaching, both publicly and privately. He came to be our Prophet, as well as our Priest, and our King. A Prophet was an inspired teacher, one wbo spoke in God's name. And Cbrist was the very Word of God. God, who " spake in time past unto the fathers by the prophets, "hath in these last days spoken unto us by His Son" (Heb. i. 1, 2.). That Jesus was allowed to teach and preach in the synagogues shows us that He was looked upon as a religious teacher and leader. Tbe ' Buler of the Synagogue' had the power to permit any be pleased to read and explain tbe law. This was generally done by the Rabbis or Doctors, who were trained for the purpose, and admitted to tbe office by a sort of degree. But it seems from several places that the Jews regarded our Lord and His Apostles as thus qualified, calling them ' Rabbi.' The office of teaching was, among tbe Jews, kept quite distinct from that of tbe priesthood. Many were allowed to teach publicly, who had no part in the sacred duties of the priestly office. " The gospel of the kingdom." That is, the good tidings of the kingdom of heaven, — the good news that the time was come for that kingdom to be set up on tbe earth (See on St. Luke viii. 1.). 24. " Syria." This was the country joining the Holy Land to the north an<| east St. MATTHEW, V. taken with divers diseases and torments, and those iVD.28.. which were possessed with devils, and those which were lunatick, and those that had the palsy; and He healed them. 25 "And there followed Him great multitudes of "Mark 3. 7. people from Galilee, and from Decapolis, and from Jerusalem, and from Judsea, and from beyond Jordan. CHAPTER V. 1 Christ beginneth His sermon in the mount : 3 declaring who are blessed, 13 who are the salt of the earth, 14 the light of the. world, tlie city on an hill, 15 the candle: 17 that He came to fulfil the. law. 21 What it is to kill, 27 lo commit adultery, 33 lo smear: 38 exhorteth to suffer wrong, 44 to love even our enemies, 48 and to labour after perfectness. AND seeing the multitudes, aHe went up into aaMark313- . mountain : and when He was set, His disciples came unto Him : 2 and He opened His mouth, and taught them, saying, 1fMPs-51- 3 IT bBlessed are the poor in spirit: for their's is &29.-23.' a n • j /. ¦• x x Isai. 57. 15. the kingdom ot heaven. &66.2. CHAPTER V. V.— VII. THE SERMON ON THE MOUNT. St. Luke vi. 17— 49. 1, 2. Introduction. St. Luke vi. 17—20. 1. "A mountain." We are not told what this mountain was, nor can *e for certain tell, though a mountain is pointed out, near tbe spot where Capernaum probably stood, as the ' Mount of Beatitudes,' which may have been tbe true site of this great scene. We can hardly help being struck with the fact that, as the old Law was given on a mountain, so the new Law, or rather the new declaring of the Law, was also given on a mountain. Tliat was given in thunders and lightnings and clouds and thick darkness : this in tbe gentle tones of divine love. That was written on tables of stone ; this on the fleshy tables of the heart. 3—12. The Beatitudes. St. Luke vi. 20—23. 3. "Poor in spirit." Those wbo think lowlily, humbly, of them selves ; the opposite to those who are proud, self-satisfied, self-sufficient. " The kingdom of heaven." This expression is oftenest used, as in chap, xiii., of that kingdom while in its imperfect state on earth. Here it seems used in its widest sense, and would mean not only the privileges and blessings of Christ's kingdom here below, but also the joy and glory of that kingdom hereafter above. " Possessed with devils." See on viii. 28. 25. " Decapolis." This word means/ Ten ' cities,.' and was the name of a district on the iarther side of the Jordan from Ga lilee, in which ten towns were situated. OHAPTEK V. 1. The question as to whether the Ser mon on the Mount is the same discourse as that related in St. Luke vi. will ho considered in that place. St. MATTHEW, V. A. P. 28. c iBai. ei. 2, 3. 4 ° Blessed are they that mourn: for they shall be ItZ.ft comforted. ^Key.21.4. 5 a Blessed are the meek: for they shall inherit «seeKom.' the earth. f taf.'55. i. 6 Blessed are they whieh do« hunger and thirst! after & es. ii ' righteousness : f for they shall be fined. "duu.*.1" 7 Blessed are the merciful : «for they shall obtain Mark 11. 25. „,„„„„ 2 Tim. Lie. mercy. ?aS'.l'i3: 8 h Blessed are the pure in heart: for 'they shall "P^ip-' see God. Hei,.'i2.i4. 9 Blessed are the peacemakers: for they shall be 'ijohn^l called the children of God. 4. " Mourn." With a spiritual mourning, and a holy sorrow ; chiefly perhaps for their sins, but also with any sorrow which is sanctified by resignation to God's will, and patient waiting upon Him. 5. " The earth." This promise is taken from Ps. xxxvii. 11, which says, " The meek shall inherit the earth." In what sense is this said ? It may be said in three senses. 1. The meek shall inherit this world, because they shall have a peace and joy even in the midst of this world's troubles, which no others can find. The joys of earth are to the meek very bright, and its sorrows are very blessed. 2. Tbe meek shall inherit this world because God hath chosen tbem to confound the mighty, and the kingdom of Christ shall be theirs. Their Lord would teach them not to look for temporal glory and dignity. Such is not the expectation of tbe meek. They will gain their victory by subduing kingdoms for Him who is their pattern in meekness and lowliness of heart. 3. Tbe meek shall inherit the "new heavens and the new earth, wherein dwelleth "righteousness." Their days shall be long in the land, the better land, which the Lord their God shall give tbem. 6. " Hunger and thirst." How comforting a saying is this ! Had Jesus said, " Blessed are the righteous," who would have dared to take to himself that blessedness ? But the sinful may " hunger and "thirst after righteousness." And "tbey shall be filled."' For God will both sanctify them with His blessed Spirit, and justify them for their Saviour's sake. The former — namely sanctification — is doubtless the " righteousness" our Lord speaks of in this verse ; yet, knowing bow faulty and imperfect such righteousness as we may attain to in this life must ever be, we may well remember that other righteousness, which we may also obtain, — namely the perfect righteousness of justification through the merits and atonement of Jesus Christ. 8. " See God." Both here,, and hereafter. Here ; for the pure in heart can alone understand God's purity and holiness and love. While the windows of the soul are foul with sin the light of God's truth cannot shine within. But tbe promise will be most perfectly fulfilled hereafter : for then they that, hoping to see God, have purified themselves even as He is pure, "shall see Him as He is." Their "eyes shall see the " King in His beauty: they shall behold the land that is very far off" (Is. xxxiii. 17.). 9. " Children of God." More literally ' sons of God, ' because like the true Son of God, who came to make peace, and to gather IST. MATTHEW, V, 10 fc Blessed are they which are persecuted for A- D- 28- righteousness' sake: for their's is the kingdom ofk|^;|-g- heaven. iPet.3.1*.' 11 Blessed are ye, when men shall revile you, and 2 GrA^. ' persecute you, and shall say all manner of ! evil "e^s5'!1' against you 2falsely, for My sake. iS 413 12 mKejoice, and be exceeding glad: for great is02chr.36.i6. your reward in heaven: for nso persecuted they the StaW prophets which were before you. lThes'.zid. together all things in one. The word translated " shall be called," here and in other places, means more than is expressed by the English, and is used almost in the sense of ' shall be' ; or perhaps rather, ' shall not only ' be, but shall be proclaimed and owned to be.' 10. "Persecuted." Persecution stands last in the Beatitudes. For it will not come till after that which arouses it. A godly life and holy habits must be in some measure formed before there can be persecution. "All who will live godly in Christ Jesus' shall suffer persecution" (2 Tim. iii. 12.). " The kingdom of heaven." Tbe eighth blessing is tbe same as tbe first : indeed it is the crown and sum of all blessings, for with "the " kingdom of heaven" we have all things : — here grace, joy, peace ; — hereafter glory everlasting. 11. " Falsely, for My sake." Here is the key to the blessedness. The evil speaking must be false, the persecution must be for Christ's sake, or it can bring no blessing. Sufferings bless not in themselves, but in the manner of receiving them (See 2 Cor. iv. 17, 18.). The kingdom of heaven is promised not to those alone who thus suffer for Christ, but also, above, to the " poor in spirit ;" and the two sayings must be joined together if we would understand them aright. It is true the "poor in spirit" may win tbe blessing without persecution, but the persecuted cannot win it except they be "poor in spirit." 12. " He-ward." Here, as everywhere else where used ofthe future glory of the saints, not the measure of our merits, but the free gift of God. We cannot pass on without one glance back on this first most beautiful portion of the Sermon on the Mount. It is the picture of tbe man whom Christ declares " blessed." Very wonderful is this picture in itself. It is a picture to gaze upon, and to study, and to leam by heart, and to set side by side with that of our own sinful selves ; that we may both be humbled by seeing how little we are Uke it, and also strive to win a fuller share of its blessedness. It is also a wonderful opening to the whole Sermon. The great subject of that Sermon is, as we shall see more fully farther on, the nature of Christian righteousness, which is shown by applying God's law in the spirit and not in the letter, and which is a far truer, deeper, more spiritual, righteousness than that of the Scribes and Pharisees. And do not the Beatitudes at once declare the true nature of Christian saintliness? It is as though our Lord began His Sermon by a vivid, description of the true saint, that from that He might the better go on to discuss the varied marks and evidences of the saintly character. He draws a glowing picture of the " blessed," and, holding that rip and pointing to it, says (as it were), ' Now listen while 'I unfold to you the hidden elements of strength and beauty which make fir. MATTHEW, V. A'D-28- 13 f Ye are the salt of the earth : "but if the salt °jSii 1', have lost his savour, wherewith shall it be salted? it rp 4 *s thenceforth good for nothing, but to be cast out, pui. k is.' and to be trodden under foot of men. MeVie21' 14 pYe are the Hght of the world. A city that is *™rdinset°\f.1hiU cannot be hid. the original 15 Neither do men i light a candle, ana put it amm™™ under 2a bushel, but on a candlestick; and it giveth "aTmiTpimt light unto all that are in the house. £»jM«a 16 Let your ]ight gQ ghine before menj r^t they Bjohn'iss2' ma7 see your §00^ wor^s> an(i s glorify your Father i cor. M. 25. which is in heaven. ' up this perfect whole.' Observe too how this picture is entirely that of a spiritual holiness, such as the whole Sermon enforces. It is no doing of this or that duty which is declared so " blessed." Christ goes at once to the heart. His picture is by a few masterly strokes full of the living inward graces which form and stamp and characterize the Christian man. It is the spirit, and not the body ; — tbe light and shade and colour, not the mere outline ; — the kernel and not the shell ; — which we are look ing on now. The poor in spirit, the mourners, the meek, the hungry and thirsty after righteousness, tbe merciful, tbe pure in heart, the peacemakers, the persecuted : — here is surely a picture of a righteousness exceeding that of tbe Scribes and Pharisees. Por is it not in very truth a picture of Him wbo drew it 1. 13—16. The Church to purify and enlighten the world. 13. " The salt." To preserve the world from corruption. Tbe question "Wherewith shall it be salted V refers, probably, to the salt, and not to the world. Tbe meaning is, If tbe teachers of tbe world become spirit ually corrupt and graceless, wbo shall teach and turn them.? They are like tasteless salt; they can give no savour to any thing else, nor is there any thing else whicb can give savour to them. An awful warning to the faithless Christian minister. 14. " The Ught." Not the "true light," for Christ is "the true " Light, which lighteth every man." Christ's people shine with borrowed light, as the moon and planets with that of tbe sun, Tbey are like a shining " cloud of witnesses" (Hebr. xii. 1.), " A city set on an hiU." The Church of God, tbe spiritual Zion, " tbe Mountain of the Lord's house" (Isaiah ii. 2.), this "cannot be bid," but must stand forth in the sight of the world. 15. " Neither do men" &c. Tbe disciples are the candle, lit from Christ the true Light, and the candlestick is the Church set up to shed abroad the light in the world (See Eev. i. 20, and compare St Mark iv. 21. St. Luke viii. 16. & xi. 33.). * 16. "So." This means 'thus,' or 'in like manner,' that is, hke a candle on a candlestick. This command must be set side by side with tbe warnings to the Scribes and Pharisees against hypocrisy and 13. " His savour." This would in these days be translated 'its savour', which is what it means, and then it would he plainer that "it", in the question which follows, refers to the salt. When our translation of the Bible was made ' its' was never used, ' his' being used for the neuter as well as the masculine pronoun St. MATTHEW, V: 17 ^J 'Think not that I am come to destroy the law, a. d. 28. or the prophets : I am not come to destroy, but to fulfil, t Rom. 3. 31. 18 For verily I say unto you, "Till heaven and Gai?'s.V earth pass, one jot or one tittle shall in nowise passuLuke1617' from the law, till all be fulfilled. display. Here we are told to let our religion be seen, in order that men may glorify God ; there we are told not to make a display of it so that men may glorify us (See on St. John xv. 8.). 17—20. Christ the Fulfiller of the Law. 17. "Think not" &e. With this verse begins more distinctly tbe great subject of the Sermon on the Mount. That subject is Christian righteousness as shown in tbe spiritualizing — the Christianizing — of tbe revealed Law of God. Christ does not give a new meaning to the Law. Much less does He give a new Law. He brings out and displays the true meaning, tbe spiritual, the Christian, meaning, which always lay — though hidden for the most part — in the Law. ,We must also not think that this true and spiritual meaning of the Law. was hidden through any imperfection in the Law itself, for " the law is holy, and the "commandment is holy, and just, and good" (Bom. vii. 12.). It was hidden through man's blindness, and unfitness to receive it. This subject — the drawing out of the spiritual meaning of the Law — occupies the remainder of the Sermon, though more particularly to tbe end of the eighteenth verse of the sixth chapter. Observe how St. Paul's words (Bom. iii. 31.) bear upon this subject, " Do we then make void the "law through faith? God forbid : yea, we establish the law." " I am not come to destroy, but to fulfil." Much of tbe old Law was to end with Christ ; no part of it was to be destroyed. The Law was of a mixed nature : part being in its very nature eternally binding upon God's people ; part distinctly temporary, and prophetic of the Messiah. He came to "fulfil" all: tbe moral Law, by His perfect sinlessness ; the ceremonial, or typical, Law, by His perfect completion of all its types and figures. Nay, more ; He came to give to the Law a fulness in the eyes of men which it had not before. To "fulfil" in this place means more than simply to obey and accomplish. It means rather to fill up. Christ fulfilled the law by showing its fulness and breadth and completeness. He filled it up, as a painter might the outline of a sketch, putting in all the colours and shades and expression. He filled it full of life and power, as a spirit fills a body. He poured through it a stream of Divine light, and men beheld its spiritual excellence. 18. " One jot or one tittle." The "jot" was the smallest of the Hebrew letters ; tbe " tittle" a very little mark by which one letter was known from another. What a mighty testimony does this verse give, not only to the truth of the Old Testament, but also to its perfect unity with the New ! Unbelievers have always begun by slighting the Old Testa ment. Let any tempted to do so remember that Old and New must stand or fall together; and that those who attack the Old Testament are knocking away the foundations from Christianity itself. In this verse the Son of God has Himself set His seal to the truth of the Old Testament, and proved to us that the Church is right in teaching that " tbe Old " Testament is not contrary to the New : for both in the Old and New " Testament everlasting life is offered to mankind by Christ" (Article vii.). Sr. MATTHEW, V. A- D- 28- 19 x Whosoever therefore shall break one of these uam.2.10. least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven : but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. 20 For I say unto you, That except your righteous- 7 Rom. 9. 31. ness shall exceed ythe righteousness ofthe scribes and Pharisees, ye shall in no case enter into the king dom of heaven. s or, to them. 21 ^ Ye have heard that it was said 2by them of 19. ""Whosoever therefore" force of what is said upon the word " I " in the next verse, and would throw the contrast upon the "you." 'It was St. MATTHEW, V. old time, Thou shalt not kill; and whosoever a.d. 28. shall kill shall be in danger of the judgment : — ~ Ex. 20. 13. Dout. 5. 17. 22 but I say unto you, That b whosoever is angry>uohn3.i5. with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, 6cBaca, shall be in danger of the council :« That is, but whosoever shall say, Thou fool, shall be in ItUTzd danger of hell fire. ojames2.2o. 23 Therefore dif thou bring thy gift to the altar, d$&8i9. feelings and bad words equally break this commandment. This is to understand it in tbe spirit. The reason why anger and unkind words break the sixth Commandment is plainly because they are signs of tbe same evil temper in the heart, which, when given way to, leads the murderer to his awful sin. Think bow many more murders there would be but for the fear of consequences. Sin must be sought out in its root. The, Jew only saw it when its deadly fruit was ripe. "The judgment." This means the comt of justice which tried tbe murderer for his crime. 22. " I ." We must put great force into this word. It is as though it were written, ' Those of old (as the Scribes and Pharisees teach) said, ' Thou shalt not kill; and whosoever shall kill shall be punished for ' breaking this Law ; but I — I, who am come to fulfil the law and to show ' you its spirit and its meaning, — I say unto you that angry feelings and 1 angry words are sins against this same law' (See on vii. 28, 29.). " Kaoa." " Thou fool." Our Lord plainly would condemn all angry, bitter, reviling, language. Tbe word 'Fool' is now so common in English, that no one can suppose its use to be what is here condemned, except when it is used in wrath or contempt. Indeed Jesus Himself frequently used the word in His solemn reproofs of the folly which He witnessed around Him. However, the word itself is not the important matter, as it is the spirit in which the word is spoken that gives it its guilt. t " Judgment" — "council" — "heU fire." The original words here sig nify three degrees of punishment among tbe Jews, increasing in severity. " Hell fire" is ' Gehenna,' the vale of Hinnom, or Tophet, a valley south of Jerusalem, in which the bodies of those stoned were burnt, and which from this became, first a type, and afterwards a title, of the place of eternal punishment (See on St. Luke xvi. 23.). Our Saviour uses tbe three words to express different degrees of guilt. We may not see tbe increasing degrees of guilt in the ' anger,' ' Baca,' and ' Thou fool,' but no doubt they represent increasing degrees of malice and hatred. 23. " Therefore." That is; because anger and strife are so sinful and dangerous, as the last verse shows. Therefore, if, when thou comest to offer thy gift to God, thou "rememberest that thy brother hath ought "against thee," that is, any complaint against thee, any cause for anger or ill feeling, go and make friends first before offering thy gift. No 22. " Without a cause." There is some doubt whether or no these words are genuine. Some ofthe oldest copies do not give them. If our Saviour did not speak them, His words are only the stronger ; for then He would be con demning the giving way to anger of any sort, and not only to causeless anger. St. MATTHEW, V. a. p. 28. and there rememberest that thy brother hath ought against thee; 'sSech is w 24 e leave there thy gift before the altar, and go 1' mm. 2.' 8. 'thy way; first be reconciled to thy brother, and then come and offer thy gift. 'Euko'ilfs 25 f Agree with tflilie adversary quickly, 8 whiles ™- ' 'thou art in the way with him; lest at any time the isatssie." ' adversary deliver thee to the judge, and the judge de liver thee to the officer, and thou be cast into prison. 26 Verily I Say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing. 27 Tf Ye have heard that it was said by them of old time, Thou shalt not commit adultery : Ex. 20. 14. Deut. 5. 18. offering, no prayer ov praise, ho self-denial or deed of charity, much more no offering of soul and body at the Cliristian altar — the holy Table ofthe Lord, can be acceptable to God, if it comes from a heart defiled with anger and strife and an unforgiving temper. How striking a com ment upon this passage is supplied by God Himself, speaking by His prophet (Isaiah i. 12 — 18.), "When ye come to appear before Me, who "hath required this at your band, to tread My courts? Bring no more " vain oblations ; incense is an abomination unto Me ; the new moons and " sabbaths, tbe calling of assemblies, I cannot away with ; it is iniquity, " even the solemn meeting. Your new moons and your appointed feasts " My soul hateth : they are a trouble unto Me ; I am weary to bear tbem. ',' And when ye spread forth your hands, I will hide Mine eyes from you : "yea, when ye make many prayers, I will not hear." — And why? Why did God bate and refuse all those very things which He bad Himself specially commanded? The next words answer, — "Your hands are full - " of blood." They too broke tbe same commandment which Christ is enforcing, and the breakers of which can offer no gift acceptable to God. 25. "Agree with thine adversary quickly." Beady forgiveness and reconciliation are here enforced by a second argument. The former argument said, Make peace quickly, or God will not accept your gift. This argument says, Make peace quickly, or you may lose the chance for ever. The actual words are a parable. It is not the vengeance of your enemy that you should fear. But, as an earthly enemy, if you will not make peace, may take his revenge, and get you cast into prison ; so will God's offended Law condemn you, and cast you into hell, if you cherish pride and resentment against your brother when you should seek peace and forgiveness. 26. " TiU thou hast paid the uttermost farthing." That is never ¦ as in the parable of tbe Unmerciful Servant (See xviii. 30 — 34.). 27—32. The Law of Adultery. 27. " Adultery." Our Lord now deals with the seventh Command ment as He before dealt with the sixth. As an evil temper or a bitter St. MATTHEW, V. 28 but I say unto you, That whosoever hlooketh on a.d. 28. a woman to lust after her hath committed adultery h j0D3i i with her already in his heart. ' seeG6'2^' 29 'And if thy right eye 2offend thee, kpluck it g£*7i 2. out, and cast it from thee: for it is profitable for thee 'ch. is. 8. a. that one of thy members should perish, and not that S7'k9-43' thy whole body should be cast into hell. 2 0r> d° 30 And if thy right hand offend thee, cut it off, '*>&«£ and cast it from thee: for it is profitable for thee "lom""2' that one of thy members should perish, and not that ooui:!'.27' thy whole body should be cast into hell. 31 It hath been said, 'Whosoever shall put away ' Jer. a 1. his wife, let him give her a writing of divorce- 3,°&c. ' _,.»(. . „ , ' Mark 10. 2, ment: Deut. 24.1. &c. 32 but I say unto you, That "whosoever shall "<*¦ iV;Q , i • . n • p i n Luke 16. 18. put away ins wile, saving for the cause of form- Rom. 7. 3. cation, causeth her to commit adultery: and whoso- u.™' ' ' ever shall marry her that is divorced committeth adultery. word breaks that, so does an impure look break this. Well may we say, " Thy commandment is exceeding broad" (Ps. cxix-. 96.). 29. " Eight eye." The " right eye" and " the right band" are our dearest and best possessions. The meaning is that every thing, even .that which is most precious, must be sacrificed at once, if it lead us into sin. To "offend" means literally to 'make to stumble.' It Is important to remember this its older and more correct sense in reading the Bible. Whatever makes us stumble, be it the dearest friend, or the best-loved pursuit, or the most prized talent, it must be freely given up, if we would reach heaven. Observe, tbe "right eye" and tbe "right band" are not sins'; they are only occasions of sin. Thus the command answers to that of St. Paul, "Mortify" [that is, kill] "therefore your members "which are upon tbe earth" (Col. iii. 5.). And, as an example, we may take the riches of the young man, wbo, because they offended him, or caused him to stumble, was bidden to sell all that he had, and to give to the poor (See xix. 21.). 31. " "Whosoever sh.aU put away" &c. The discourse upon the seventh Commandment leads om- Lord naturally to notice the laxity of the Jewish practice with regard to divorce. Moses permitted divorce on certain grounds ; but, to prevent divorces being lightly made, or on insufficient grounds, he commanded that no divorce should take place except by a proper legal deed. Even this permission, guarded by the law, was only granted, as our Lord says, because of the hardness of the people's hearts (See xix. 3.). Jesus claims a far greater strictness and sanctity for Christian marriage, going back to God's original law, "They twain shall be one flesh." Thus did He again "fulfil," and 32. " Her that is divorced." There is a I question heing whether they mean her great difference of opinion as to the that is divorced illegally, as though it meaning of these words ; the chief I were ' her that is so. divorced', that is, A. D. 28. n ch. 23. 16. St, MATTHEW, V. 33 U Again, ye have heard that "it hath been . said by them of old time, ° Thou shalt not for- °DeXu't25:ii. swear thyself, but p shalt perform unto the Lord P Deut. 23. 23. thine OathS : Lev. 19. 12. Num. 30. 2. o-h.23.i6, 34 but I say unto you, q Swear not at all; neither jam™ 6.12. by heaven; for it is rGods throne: r isai. ee. i. 35 nor ^y tne earti, . for ^ is His footstool : neither > p8. «. 2. by Jerusalem; for it is 8the city of the great King. &S7.3. 3g jsTgit^j. shalt thou swear by thy head, because thou canst not make one hair white or black. ' Jamet; 5 12 ^7 ' But let your communication be, Yea, yea; Nay, ' nay : for whatsoever is more than these cometh of evil. not destroy, tbe Law. Our Lord only allows one ground of divorce to Christians, which is, unfaithfulness to the marriage vow. He who puts away his wife for any other reason "causeth her to commit " adultery" by giving her the opportunity of marrying another, when she is really still tbe lawful wife of her former husband. 33—37. The Law of Oaths. 33. " Thou shalt not forswear thyself." Tbe next point in which our Lord shows the spiritual nature of God's Law is in the matter of oaths. God's word permits solemn oaths and vows, and God Himself sometimes confirms His word to man by such sacred appeals. But God's solemn oath was only needed because of man's unwillingness to believe ; and man's solemn oath is only needed because of his forgetfulness of God's presence and power. Thus even the holiest oaths are caused by the evil in man. But such are both lawful and needful, while evil remains, as is taught in the Thirty-ninth Article of the Church. The Jews however bad added their own traditions to God's Law. They made use of a number of oaths in their common talk, and their teachers taught them to regard these as binding in various degrees according to the words used. Thus, if they swore by the name of God, tbe oath was to be strictly kept; if by some of tbe other oaths here named, it was not so great a sin to break it. To all this Jesus answers, — 1. that the Christian should .use no needless oath at all ; and, 2. that any oath is really an appeal to God, or else bas no meaning. 37. " Tea, yea ; Way, nay." That is, the simple truth in simple words. St. James' words (v. 12.) should be compared with this verse, " Above all "things, my brethren, swear not: . . but let your yea be yea, and "your nay nay." The Christian should be so entirely truthful and open that no oath could make his words stronger. He should speak " the truth from his heart," and his simplest word should be as trust worthy as the most sacred oath. for any other cause than that allowed by our Lord, namely, unfaithfulness to her husband, (and who would thuB he still, in God's eye, the lawful wife of her former husband); or, more generally, any divorced woman, whether divorced legally or not. It is impossible to discuss so large a question satisfactorily within the compass of a note. Those anxious for practical guidance in the matter will doubtless obtain it elsewhere. The paraUel passages should be carefully con sidered here. St. MATTHEW, V. 38 f Ye have heard that it hath been said, a.d.; An eye for an eye, and a tooth for a tooth : Ex. 21. 24.' Lev. 24. 20. Deut. 19. 21. 39 but I say unto you, "That ye resist not evil: "Prov. 20, 22. *but whosoever shall smite thee on thy right cheek, Bom'.il'n, turn to him the other also. i90or. 6. 7. 40 And if any man will sue thee at the law, and ipet.W5' take away thy coat, let him have thy cloke also. x^- f-^ 41 And whosoever ? shall compel thee to go a mile, ych.27.32. go with him twain. Mark 15- 21, 38—42. The Law of Retaliation. St. Luke vi. 29, 30. 38. "An eye for an eye." The next example is concerning the law of revenge. The law of Moses exacted a punishment of the same kind as tbe injury done. This the Jew thought a permission to private re venge. Perhaps the law of Moses in this case was intended to prevent tbe punishment being greater than the offence deserved ; but,. at any rate, it gave no countenance to private revenge. Our Lord, however, goes to the root of the matter, and condemns all revengeful feelings and acts, teach ing the Cliristian to return good for evil. Just as in the matter of oaths the Christian takes the great law of truthfulness for his guide, so in this matter of the punishment of wrongs he finds the great law of lore tower ing high above all other considerations. He cares not for justice whicb is to bim revenge. He would rather take a second wrong than revenge a first. We must observe that this passage only concerns our private conduct, and cannot be applied to the laws of the land, and the punish ments tbey inflict. 39. " Turn to him the other also." That is, ' Submit without com- ' plaining to the wrong, and rather let the wrong be repeated than ' revenge yourselves.' There are many cases in which such a command is most needful. Still this and the following examples are of the nature of parables, not intended to be acted upon in the letter, but in the spirit. Observe our Lord's own conduct when struck in the judgment-hall (St. John xviii. 23.), and St. Paul's rebuke to the high priest who had ordered him to be smitten (Acts xxiii. 3.). 40." " Thy coat." In payment of a debt, probably. If a man treats you hardly by putting the law in force against you, instead of resenting and revenging it, do him some good turn. 41. " Compel thee." The word here used is taken from tbe Persian, and signifies compulsory enforcement in the service of the state, it being lawful in Persia for the officers of the state to force private persons to forward them on then journeys. The Bomans seem to have adopted the same plan in Palestine, private persons being required to forward messengers for the Boman government, which would naturally be looked upon as a great grievance. The meaning then would be, If you are thus compelled to forward a man one mile, instead of resenting it as a wrong, rather do it cheerfully and liberally. Observe how our Lord takes bis illustrations ; 1. from a private wrong ; 2. from a hard sentence of tbe law ; and 3. from an unjust burden laid on by tyrannical rulers. 39. " 3ml" This may he translated I proved himself evil by his conduct to " the evil man', that is, one who has I you. St. MATTHEW, V. a. p. 28. 42 Give to him that asketh thee, and zfrom him « Deut. 15. s, that would borrow of thee turn not thou away. 43 f Ye have heard that it hath been said, Thou * Deut. 23. e. shalt love thy neighbour, "and hate thine enemy: ft.4L10. * s ' lev. 19. 18. * Rom. 12. i4, 44 but I say unto you, bLove your enemies, bless them that curse you, do good to them that hate you, c^i*e23-34.and pray cfor them which despitefully use you, and idor.4. 12, persecute you; i Pet. 2. 23. 45 that ye may be the children- of your Father " Job925. a which is in heaven : for d He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46 For if ye love them which love you, what reward have ye1? do not even the publicans the same? 47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so? 43_48. The Law of Love. St. Luke vi. 27, 28, 32—36. 43. " Thou shalt love thy neighbour, and hate thine enemy." The Law of Love is the next example. These words are not actually a part of the Law, but they give the spirit of it. That Law taught the Israelites in every way to be a distinct and separate people, and to bold themselves aloof from all the other nations of the earth. The Gentiles (that is, all other nations — ' foreigners,' as we might say,) were to be tbe enemies of . God's people, because enemies of God. And these words must not be taken to refer to private feehngs of love and hatred, but to tbe wide national position of God's chosen people. 44. "Love your enemies." Thus did our Lord "fulfil" the law of. Love, widening it till it embraces all the world and leaves no " enemies" to hate save sin and tbe devil. Compare with this tbe parable of the Good Samaritan (St. Luke x.), which teaches us that every man is our neighbour. 45. " The children of your Father which is in heaven." That is, like Him, as children resemble their parents. God does not keep His love and His goodness for those who love Him and do His will. He loves His enemies, and is continually pouring His blessings upon them. Thus He sets us an example of universal love. 48. " The publicans." These were the collectors of the public taxes, employed by the Eomans, who at that time ruled Palestine (that is, the Holy Land), as they did a great portion of the known world. The Jews naturally hated their Boman conquerors, and none but the lowest and least respectable of the Jews would undertake to collect the taxes for them. Thus ' publican ' came to be a word for the worst and lowest of men, which tbey really for the most part were. Our Lord says that the worst characters will love those who love them, and salute their own brethren when they meet them. How much higher then should be the Christian's rule. St. MATTHEW, VI. a. d. m. 48 eBe ye therefore perfect, even fas your Father "l^'iiIw". wliich is in heaven is perfect. " o,l9i2'28. CHAPTER VI. fsfki, 1 Clirist continueth His sermon in the mount, speaking of alms, 5 prayer, t^5'. h c. , 14 forgiving our brethren, 16 fasting, 19 where our treasure is to be laid " up, 24 of serving God, and mammon : g!5 exliorteth not to be careful for 2 Or, righi- worldly things : 33 but to seek God's kingdom. eonsne'ss.. TAKE heed that ye do not your 2alms before men, p"iia. i>." to be seen of them : otherwise ye have no reward lu^r.VJ,' 3 of your Father wliich is in heaven. so'r, with. 48. " Be ye therefore perfect." These words seem to closely belong to what has gone before, and thus to refer rather to perfection of loving than to general perfection (Compare St. Luke vi. 36.). But what is to be perfect ? If it is to be " without blemish and without spot", then we can only take the command to mean that perfection, such as God's own, must be our aim and standard. For he that would, from such a verse as this, draw the doctrine that man can in this life reach the spotless holiness of God must have very imperfect views both of God's holiness and of man's sinfulness. But the word 'perfect' in tbe Bible does not mean quite what it means in our common language in modern days. It is rather ' complete in every part', than ' without spot of sin'. So that a man would be called 'perfect' who had gained all Christian graces in some measure, although he possessed no one of these graces in its highest and fullest measure. See, for example, the use ot the word by St. James (iii. 2.). So here, " Be ye perfect" does not mean 'Have as pure and stainless a love as God's' (for that you cannot have), but ' Leave out no part of the copy God sets you', ' Have every grace ' which is His'. He loves and blesses His enemies : therefore, if you would ¦ be like Him, make your character complete by adding this grace too. CHAPTEB VI. 1— 4. Almsgiving. In this chapter, to the end of the eighteenth verse, our Lord continues His great subject, tbe spiritualizing, or Christianizing, of God's Law, by ' showing in the case of three great outward duties, Almsgiving, Prayer, and Fasting, how the righteousness of the Christian must exceed the righteousness of the Scribes and Pharisees. In other words, He is ful filling the Law by showing that even in its great positive outward duties it has a spiritual depth and reality, without which the performance of such duties is valueless in the sight of God. 1. " Alms." The original word in this verse [though not in the next] signifies ' righteousness', and this translation, which is given in the margin of our Bible, is a better one than ' alms.' This first verse is, in short, a general precept, embracing tbe three examples which follow. " Take heed "that ye do not your righteousness before men, to be seen of them." This is tbe general precept. The 1st example is that of Almsgiving (2—4.) ; the 2nd, that of Prayer (5—15.) ; the 3rd, that of Fasting (16—18.). This command must be compared with that in tbe chapter before, which says, "Let your light so shine before men" (v. 16.). We are not to be ashamed of our religion appearing before men : but, if we act in order " to be seen of men," our action is no longer righteousness, but hypocrisy. St. MATTHEW, VI. A- D- 28- 2 Therefore a when thou doest thine alms, * do not ' Kom- 12- 8- sound a trumpet before thee, as the hypocrites do in the cai'se not a synagogues and in the streets, that they may have glory ffi of men. Verily I say unto you, They have their reward. 3 But when thou doest alms, let not thy left hand know what thy right hand doeth: 4 that thine alms may be in secret : and thy 'imkei4.it. Father which seeth in secret Himself b shall reward thee openly. 5 ^f And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. 2 Kin. 4.33. 6 But thou, when thou prayest, c enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. Ecoies. s. 2. 7 But when ye pray, duse not vain repetitions, as 2. " Hypocrites." A hypocrite originally meant an actor in a play, vho wore a mask, and whose business was to personate some one else. Thus the word naturally came to mean any pretender, any one who tries o appear different from what he really is. " Their reward." That is, the reward they seek, and the only reward heir deeds can obtain, namely, the " glory of men." 3. " Let not thy left hand know." This is a proverb to express the ecresy and modesty with which every humble Christian will give his ilms. He will avoid all display, and seek only the approval of his leavenly Pather. 4. " Reward." The blessedness of almsgiving, so constantly taught in Jod's Word, is nowhere displayed so remarkably as in the description of he great Judgment of all nations in ch. xxv. (See especially verses 40 md 45.). 5—15. Prayer, with the Lord's Prayer. St. Luke xi. 1—4. 5. " Standing in the synagogues." That is, making a public show if their devotion. Standing was the common posture for prayer among he Jews, as kneeling is now among Christians. To put on sanctity of nanner, or devoutness of attitude, without tbe inward spirit of devotion, md for the sake of seeming better than we are, is to be guilty of the rypocrisy of tbe Jewish Pharisees. A devout manner and posture is a ight thing, and a great help to devotion, when it is tbe simple and mtural expression of the inward feelings. 6. " Enter into thy closet." This may be fulfilled both literally, and is a figure : literally, by withdrawing to some secret place for private H-ayer; as a figure, by entering at anytime into the secret chamber of he heart, and there holding communion with God. 7. " Vain repetitions." That all repetitions are not vain we know St. MATTHEW, VI. the heathen do : e for they think that they shall be A. p. 28. heard for their much speaking. »i Kings is. 8 Be not ye therefore like unto them: for your 26'2S' Father knoweth what things ye have need of, before ye ask Him. 9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be Thy name. from our Lord's own prayer in the garden, where He three times repeated the same words (xxvi. 39 — 44.). The earnestness of strong supplication often expresses itself in a repetition of tbe same words. We can all feel the warmth conveyed in the frequent repetition of the same response, " Good Lord, deliver us," or "We beseech Thee to hear us, Good Lord," in our beautiful Litany, as well as in other instances of repetition in our Prayer Book. The repetition of the Lord's Prayer in our Services is sometimes objected to. This repetition is sometimes more frequent than was intended, owing to the use of several separate Services at the same time, none of which would, of course, be complete without the Lord's Prayer. But when a man has prayed every petition in that prayer with all the earnestness he is capable of, and when he bas given to each petition all the fulness and depth of meaning which it will bear, then it will be time to complain of the repetition. May we not often be glad of the opportunity of praying earnestly the words which we have before let slip through inattention, or of praying them in the different senses which to thoughtful persons they will bear ? We have instances of " vain " repetitions" as used by the "heathen" in the calling upon Baal (1 Kings xviii. 26.), and upon Diana of the Ephesians (Acts xix. 34.). " Vain "repetitions" are encouraged whenever a value is attached to the actual number of times certain prayers are repeated. 8. " Your Pather knoweth." If so, why then should we pray ? Not to inform God of our needs, but because He wills to give to those that ask. It is tbe same with confession of sin. It may be said, Why confess our sins to God, who knows them far better than we do ? Not to teach God our sinfulness, but to teach ourselves. 9. " After this manner." The Greek word here is simply ' thus', and gives no ground for saying that the Lord's Prayer is merely a model upon which we should frame our prayers ; especially when the prayer is intro duced in St. Luke's Gospel (xi. 2.) with the words, " When ye pray, say." "Our Father." Not 'My Father,' but "Our Father," that we may embrace one another in our prayers. Our prayers must be loving, not selfish. Beligion is not a matter only between a man's soul and bis God, as is sometimes said. It is also a matter between a man and his brother. " He prayeth best who loveth best," as has been well said. The title " Father" was seldom used in prayer to God under the Old Covenant. It is Christ, the eternal Son, who has revealed the Father to us ; and it is the special privilege of all baptized Christians to draw nigh unto God in the " spirit of adoption," that is, as God's adopted children in Christ Jesus. God sent forth His Son to redeem us, " that we might receive " the adoption of sons. And because ye are sons, God bath sent forth "the Spirit of His Son into your hearts, crying, Abba, Father" (Gal.iv.4 — 6. See also on iii. 17.). "Which art in heaven." That is, in Thy majesty and glory. God is A. D. 28. St. MATTHEW, VI. fch.26.39,42. Acts 21. 14. 10 Thy kingdom come. f Thy will be done in earth, b ps. 108. 20, gas ^ ^ jn h.eaVen. everywhere. Yet there is a visible manifestation of His presence in heaven. And, as we hope to behold His glory hereafter, so do we lift up our thoughts to that abode of glory now. " HaUowed be Thy name." That is, May Thy Name be glorified. One way in which God's Name may be hallowed is told us by our Lord, who says, "Herein is My Father glorified, that ye bear much fruit" (St. John xv. 8.). And St. Paul puts the same thought in the shape of a command, when he writes, " Do all to the glory of God" (1 Cor. x. .31.}. The Psalmist points out another way in which we may hallow God s Name, when he says, "Whoso offereth Me thanks and praise, he " honoureth Me" (Psalm L. 23. Prayer-book version.). Nor must we forget how impossible it is for any one to pray this one short petition who is guilty of such dishonour to God's holy Name as is forbidden by the third Commandment. 10. " Thy kingdom come." There is a sense in which Christ's king dom is come already. The very message of the Forerunner was " The " kingdom of heaven is at hand" ; and Christ Himself speaks of the kingdom of God as come (St. Matt. xii. 18. ; St. Luke xi. 20., and xvii. 21.). So too, many of the parables of our Lord speak of His kingdom as it exists now in the world (See ch. xiii.), and St. Paul says distinctly that God " hath translated us into the kingdom of His dear Son" (Col. i. 13.). Yet there is a fuller higher and more glorious sense in which tbe king dom of God bas not yet come, and in which therefore we pray for its coming. We pray, firstly, for the f 'utter and more perfect coming of God's kingdom, for tbe growth of the Mustard-tree, and the spreading of the Leaven, even till " at the Name of Jesus every knee" shall " bow," and " every tongue" shall " confess that Jesus Christ is Lord, to the glory of "God the Father" (Phil. ii. 10, 11.). Thus this petition is truly a Mis sionary prayer. We pray, secondly, that God's kingdom may come with power into our hearts — that He may there reign supreme — that tbe kingdom of God may be indeed within us. And, thirdly, we pray for that final and glorious coming of the kingdom of God, for which we also pray in our Burial Service in the words, "beseeching Thee, that it " may please Thee, of Thy gracious goodness, shortly to accomplish tbe " number of Thine elect, and to hasten Thy kingdom" : and which final and glorious coming shall be proclaimed by the angel's voice, saying, " The kingdoms of. this world are become the kingdoms of our Lord, and " of His Christ ; and He shall reign for ever and ever" (Bev. xi. 15.).' " Thy wiU be done in earth, as it is in heaven." God's will has xxii. 42.), He spoke of the second. Perhaps the example of the angels would lead us to understand the petition rather of the first — that is, rather of the active and voluntary doing of God's will, than ofthe patient 10. " Thy kingdom eome." It may he not out of place here to remark that the magnificent passage quoted in the com mentary above from Eev. xi. 15. gains greatly in force, and in appropriateness. to this petition of the Lord's Prayer, by the truer reading of 'kingdom' for 'king- u ' doms.' The true translation should he The kingdom of this world is become the kingdom of our Lord and of His' Christ. St. MATTHEW, VI. A D _a 11 Give us this day our h daily bread. *sm Job 12 And 'forgive us our debts, as we forgive our Prol.30.8. debtors. ' 'ch.1s.21, OEC. suffering of it. Yet there is no need to shut out the latter. The angels being given here as our example in doing God's will, we must ask, How do they do it ? So far as is made known to us, their work seems to be two fold, blissful adoration on the one hand, and active service on the other. Sometimes they are joining in tbe eternal worship of the heavenly choirs ; sometimes they are sent forth to minister to the heirs of salvation here below. So, if we would do God's will as they do, it must be by a life of secret devotion and of active outward good. Observe how closely the first three petitions are linked together. How is God's name glorified 1 By the growth and well-being of His kingdom. How is His kingdom enlarged and established ? By the heavenly livts and characters of His people. " The kingdom of God is within you" (St. Luke xxii. 21.). 11. "Give us this day our daily bread." The former petitions were for God's glory. It is " Thy name," " Thy kingdom," " Thy will." Thus in our prayers, as in our lives, we would " do all to the glory of God," and " seek first" His " kingdom" and " righteousness." We now come to our own more direct needs. It is now " Give us," " Forgive us," " Lead us," " Deliver us." And first we ask for " daily bread," in which we include, as our Catechism teaches, "all things that be needful both for our souls " and bodies." For Christians in all ages have understood this prayer of the support ofthe soul as .well as of that of the body, seeing in it a petition for the Bread and Water of life. Its first meaning is however of bodily needs. And here mark how our Lord teaches the same lesson as that a little farther on, " Take no thought for the morrow" (25.). To-day's needs are all we pray for. And this is partly to keep us from cares and anxieties about the future, which is in God's hand, and partly that we may each day renew our modest requests, and cast ourselves afresh on the care of Him from whom all good things do come. 12. " And forgive us our debts." If the last petition casts us on God for the supply of att, our needs, we now see what needs are the most pressing. There is no more mention of bodily wants. One brief request for " daily bread" is enough for them. The rest ofthe petitions are all for spiritual blessings. The first of these is the pardon of sin, which is here spoken of as a debt against God, as in the parable of the unmerciful servant (xviii. 23-^35.), which is the best commentary upon the words before us. The Lord's Prayer being a prayer for Christians, the "debts" or "trespasses" are to be understood rather of the daily infirmities and short-comings of God's faithful children, than ofthe greater and wilful sins of hardened sinners. These must be repented of before we are fit to say " Our Father." Thus our Church bas well ordered that we should begin our worship with confession, before we take into our mouths fhe divine words with which as loving children w,e approach .our heavenly Father. It has been well said that " Dailiness of sin needs dailiness of sorrow." " As we forgive our debtors." We dare no otherwise pray for for giveness of our own sins ; for there is no forgiveness for the unforgiving. How awful does this prayer become in the mouth of one who forgives not such as have wronged him. It can in such case have no other meaning than ' Forgive not me.' a.d.28, St. MATTHEW, VI. x.ukef2'.4M6. 13 kAnd lead us not into temptation, but "deliver 2Pet'.2°'9!3'uS fr°m evu: m For Thine is the kingdom, and the i Johnnys power, and the glory, for ever. Amen. m'ichr. 29.ii'. 14 "For if ye forgive men their trespasses, your 25, 26. ' heavenly Father will also forgive you : cHtz.'ii' 15 but °if ye forgive not men their trespasses, o ch. 18. 35 Jam. 2. 13 neither will your Father forgive your trespasses. 13. "And lead us not into temptation." God tempts not (See St. James i. 13.), but He suffers us to be tempted. This is necessary for our trial. Sometimes the temptation, by which God suffers us to be tried, is very hard to bear. We have to pass, as it were, through the fire. But it is never really harder than we can bear (See 1 Cor. x. 13.). Still, knowing our frailty, we pray that we may be saved from such temptations as we fear might cause us to fall. "The Lord ordereth a good man's going" (Ps. xxxvii. 23.), and what we ask in this petition is that God would so order our going in the midst of all tbe snares and dangers of this world as not to let us fall into great temptation, but to lead our steps aside from that which would imperil our souls. To say these words, and then to put ourselves knowingly in the way of temptation, is fearful mockery and hypocrisy. " But deliver us from evil." Literally, ' from the evil one,' that is, the devil, the prince and author of evil. This shows us that " evil " in this petition is moral or spiritual evil, and not bodily evil. It is well explained in the Catechism in the words " That He will keep us from all " sin and wickedness, and from our ghostly enemy, and from everlasting " death." " For Thine is the kingdom," &e. We often let the words of this doxology pass our lips as a mere form, without thinking of their singular suitableness. Observe how they ascribe to God that " kingdom," for the coming of which we have prayed ; that " power," trusting to which we have asked for all we need ; and that " glory," which belongs to Him alone, of whom, and through whom, and to whom, are all things. St. Paul gives us a striking instance of a doxology following upon words very similar to tbe last petition of tbe Lord's Prayer : " The Lord shall deliver me " from every evil work, and will preserve me unto His heavenly king- "dom : to whom be glory for ever and ever. Amen" (2 Tim. iv. 18.). 14. " If ye forgive" &c. In these verses our Lord explains more fully tbe only part of His Prayer which seemed to need explanation, and again solemnly enforces it. Compare St. Mark xi. 25., which seems 13. "For Thine" &c. It is perhaps right to state that doubts are thrown upon the genuineness of this Doxology, which is not found in some very ancient copies of St. Matthew's Gospel. Yet the weight of proof is certainly on the side of its genuineness. See Note on Eev. xix. 1. As the Lord's Prayer in St. Luke xi. 2-^4. was certainly given on a different occasion, there is no reason why our Lord may not have added the Doxology on the one occasion, and not on the other. With regard to the use of the Doxology with the Lord's Prayer in the services of our Church, we may observe that it was never used in the old services before the Eeformation, and is never used now in the Eoman Church. It is found however in very ancient Greek offices; and was added to the Lord's Prayer at the last revision of the Prayer-Book in 1661 at the beginning of the Daily Morning and Evening Prayer, where we are just about to engage in Praise, in the Communion Office after the Eeeeption, and in the Office of Churching of Women. Thus the Doxology is most fittingly used in those parts of the service which are of a .joyful and eucharistie character, while it is omitted in the more solemn and peni tential portions, as in the Litany and Burial Service. St. MATTHEW, VI. 16 % Moreover Pwhen ye fast, be not, as the hypo- a. d. 28. crites, of a sad countenance: for they disfigure theirpi6ai.6s.5.' faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. 17 But thou, when thou fastest, ^anoint thine head, " Kllth, „3-3- t i .I n ' Dan. 10, 3. and wash thy face; to shew that the act of forgiving others may take place at the very time of our seeking forgiveness for ourselves. But we must remember that the truth and genuineness of such forgiveness can and will be tested by our after conduct. The words of tbe " Son of Sirach " are very striking, " Forgive thy neighbour the hurt that he hath done unto "thee, so shall thy sins also be forgiven when thou prayest. One man "beareth hatred against another, and doth he seek pardon from tbe " Lord 1 He sheweth no mercy to a man, which is like himself : and " doth he ask forgiveness of his own sins ? " (Ecclus. xxviii. 2 — 4.) 16—18. Pasting. 16. ""When ye fast." The third example of outward religious duties ; the second, that of prayer, having been prolonged by the introduction of the Lord's Prayer. It is very remarkable that fasting is here spoken of exactly in the same terms as almsgiving and prayer, as an acknowledged religious duty. Surely in these self-indulgent days we neglect this means of grace very sadly. This is not the fault of our Church, which clearly enjoins fasting, and appoints the days for it. It is well to understand both what fasting is, and what is its use. Fasting is the denial to our selves of lawful and ordinary indulgence. In the letter fasting is abstinence in eating and drinking ; and this may be in quantity, or in quality, or in both. In the spirit fasting may be extended to all usual and lawful indulgences, such as going into company, light reading, and pleasure seeking of all sorts ; or again, to the undertaking of tasks which require some sacrifice of time or convenience, such as adding to the length of our ordinary prayers and reading of God's word, devoting certain time to the visiting of the sick, or other labours of love. The use of fasting is two-fold. 1. To subdue the fjesh to the spirit. (See the Collect for the First Sunday in Lent.) " The flesh lusteth against the spirit, and tbe " spirit against the flesh" (Gal. v. 17.) ; and all subduing and keeping under of the flesb is helping to gain the victory for the spirit. Moreover the subduing of the flesh is a great help towards the resistance of tempta tion. For certainly those who learn to curb and restrain themselves in things lawful are far more able to do so in things unlawful. 2. The second use of fasting is to fit the mind for devotion. No one can doubt that the soul is more free and active for prayer and meditation when restraint has been put upon the appetite, than when free indulgence has been given to it. Heaviness of body is a sore hindrance to activity of spirit. ... The error against which our Lord warns us in this place is that of making fasting a mere formal outward act, as though it were good and meritorious in itself, and not simply a means of grace. They that fast in mere formality, and for the praise of men, are "hypocrites," like the Pharisees. The true Christian will fast, but he will never make a dis play of it. True, he will not be ashamed of it, but he will so fast that God, and not man, may see and approve. St. MATTHEW, VI. A- p- 28- 18 that thou appear not unto men to fast, but un to thy Father which is in secret : and thy Father, which seeth in secret, shall reward thee openly. 'lTim.^'ri. 19 IT rLay not up for yourselves treasures upon Sfm sY' ear*nj where moth and rust doth corrupt, and where a*. ' thieves break through and steal : *£ukei?'33, 20 s but lay up for yourselves treasures in heaven, f4^1! ||; where neither moth nor rust doth corrupt, and where i ijet. i. 4. thieves do not break through nor steal : 21 for where your treasure is, there will your heart be also. 18. " That thou appear not unto men." Comparing this with v. 16, which bids us let our light shine before men, we may frame this rule for our guidance : ' Do openly whatever is commanded, that men may ' glorify God : do secretly all else, that men may not glorify thee.' From tbe seventeenth verse of the fifth chapter to this point our new and heavenly1 Law-giver has been shewing how He came, not to destroy, but to fulfil the Law — to pour into it, and draw out from it, its true and full and perfect meaning. In all the examples He has brought forward He has shewn distinctly how the Law is to be understood by His disciples in the spirit and not in the letter; and thus how their righteous ness must exceed the righteousness of the Scribes and Pharisees. From this point the Divine Teacher passes to more general instruction, though all of it closely connected with what has gone before, all of it marked by the same great leading idea, all of it spoken with tbe same great all-embracing aim,— namely, the exalting and spiritualizing of human life and actions. 19—23. Heavenly Treasure, and a Single eye. 19. "Lay not up" &c. The counsel to lay up "treasures in heaven" flows most naturally from the " reward" spoken of in the last three examples. It is as if Jesus had said, ' I have bidden you in the three great outward ' duties— alms-giving prayer and fasting— to seek your reward not of man 'but of God. I now make My command yet wider and more general. ' I bid you in all things to lay up treasures not on earth but in heaven.' " Moth and rust." The Jews, as we know, often bad their wealth in the shape of large stores of valuable raiment. The " moth" would destroy this, as the " rust " would the boarded coin. "Thieves break through." Literally, 'dig through.' This was a frequent mode by which thieves got into houses built with mere clay the walls of whicb would be easily dug through. 20. " Treasures." In this word plainly lies the point of the whole com mand. By it is meant that upon which our hearts are set,-,that for tbe sake of which we hve and labour. The image is borrowed from actual treasure— money and possessions. But tbe lesson is by no means to be limited to this. All worldly objects of love and desire are " treasures "upon earth." And all quickly perish. " Tbe world passeth awav and " tbe lust thereof" (1 St. John ii. 17.). y' 21. " Por where your treasure is, there wiU your heart be also " This is the reason for the foregoing command. Cbrist would have our treasure lifted up from earth to heaven, that our hearts may be lifted up St. MATTHEW, VI. 22 *The light of the body is the eye : if therefore a.d. 28. thine eye be single, thy whole body shall be full of' Luke 11. light. M'36- 23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness ! 24 ^[ "No man can serve two masters : for either he"Luke16-13- too. For the heart is sure to follow the treasure. ' Why,' asks St. Augustine, 'does Christ desire that thou change the place of thy treasure, ' except that thou mayest change the place of thy heart ? For a man's ' treasure is only that which his heart careth for. It is the loadstar whicb ' will of necessity draw the heart and affections after it. It is impossible ' for a man to have his treasure upon earth and bis heart in heaven.' 22. " The Ught of the body is the ey^e." It is not very easy at first sight to trace the link which binds this passage to that which has gone before. Perhaps the course of thought may be as follows : — The heart follows tbe treasure, and, according as it is set on earth or on heaven, guides governs and forms the whole inward character. So it is with tbe eye. The eye conveys the Ught to the body, and by it the body moves and is guided. If the eye be " single" (that is, pure, straight, unclouded), then the light of heaven floods in by that window, and all is bright ; but if tbe eye be "evil" (that is, dim, crooked, polluted), then the light cannot pass through it, and all is dark. But this is a parable. The eye means the heart. The body means the inner world of feelings, affec tions, impulses, character. If then the heart is set on treasures above, it is like a clear open eye, filling the soul with heavenly light. If it is set on treasures below, it is like a befouled window, and shuts out the light it is meant to convey. And if the very eye and window and lamp of tbe soul is dark, then how dark must the darkness there be ! 24—34. Trust in God. St. Luke xii. 22—31. 24. "No man can serve two masters." This springs very clearly from the foregoing.1 It is a very ready thought, wben we read of the treasures on earth and in heaven, to say to ourselves, ' Surely I need ' not give up all the one to secure the other. Can I not have both ?' This thought then Jesus now meets. He says, ' No, you cannot have both. ' You must choose where you will have your treasure, and whicb shall be ' your master. The heart must go one way or the other.' By " mammon" is meant riches ; and we have a beautiful confirmation of the truth of this verse in the parable of the Sower, where tbe good seed, struggling with the thorns, is a picture of the heart in which an attempt is made to " serve God and mammon." We read there that " the care of this world, "and the deceitfulness of riches, choke the word" (xiii. 22.). And it is most certain that where some attempt is made to serve God_, at tbe same time that the love of mammon (" treasures upon earth ") is suffered to dwell in the heart, the latter will grow the more strongly, and will end in choking the former, and filling the whole heart. Let us only note farther, that to give up tbe love of earthly treasures, and the service of mammon, (which indeed we have all vowed to "renounce,") is not to lose that happiness in this world which a gracious Father permits, and of which godliness has the promise (See on xix. 23.). St. MATTHEW, VI. a. d. 28. -wiU hate the one, and love the other; or else he will xYe cannot * Gai. 1.10. hold to the one, and despise the other. ITim. 6. 17. ^ j j James 4. 4. serve. God and mammon. 1 John 2. 15. r Pa. 55. 22. Phil. 4. 6. 1 Pet. 5. 7. *.Trb38. 41. Ps. 147. 9. 25 Therefore I pay unto you, ^Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? 26 z Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? 27 Which of you by taking thought can add one cubit unto his stature? 28 And why take ye thought for raiment? Con sider the lilies of the field, how they grow; they toil not, neither do they spin: 25. " Therefore." That is, because " ye cannot serve God and mam- " mon." "Take no thought." Literally, ' Be not over anxious.' It seems thait to ' take thought,' at the time of the translation of our Bible, had a stronger meaning than it has now, and implied (as the word used by St. Matthew does) anxious care. We thus see clearly that over anxiety and carefulness about even necessary worldly things is. a serving of mammon (See on St. Luke x. 41.). [This applies to the expression as repeated in verses 31 and 34.] "Is not the life more than meat?" This is one reason against over anxiety as to food or clothing. God bas given us that most mysterious gift — life, and bestowed on us these frames so " fearfully and wonderfully " made," and shall we not trust Him for the lesser gifts ? May there not also be a reproof in these words to such (alas ! no small number) as, by their devotion to good fare and fine dressing, would seem to beheve that they lived only to eat and drink, and had bodies only to deck them with grand clothing? 26. " Tour Tieavenly Father." Notice the force of the word " your." It is not their heavenly Father, but " your." This adds another thought to the comparison. If your Father takes such care of the birds and flowers, His lower creatures, will He not do much more for you, His own children? 28. " The lilies." We cannot tell what particular flower our Lord here speaks of. Several very beautiful flowers of the lily tribe grow wild in Palestine. 27. "Stature." Most probably this should be 'length of hfe,' and not " stature." The original word may mean either; but to add a cubit (that is, eighteen niches) to one's height would be so great an addition that our lord could hardly have used it as an example of a little thing (Observe in St. Luke xii. 26. it is described as " that thing which is least."): If, however, our life he regarded as a race or journey, the length of which is known to and ap pointed by God, it is a very natural thing for our Lord to say that we can not prolong this our course by even one cubit ; or, as we should say, lengthen our life by a span. .St. MATTHEW, VI. 29 and yet I say unto you, That even Solomon in A. p. 28. all his glory was not arrayed like one of these. 30 Wherefore, if God so clothe the grass of the field, wliich to day is, and to morrow is cast into the oven, shall Se not much more clothe you, 0 ye of Httle faith? 31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 32 (For after all these things do the Gentiles seek :) for your heavenly Father knoweth that ye have need of all these things. 33 But bseek ye first the kingdom of God, and His » see iKings righteousness; and all these tilings shall be added p's. sV. 25. ° j. „ „ , Mark 10. 30. unto you.- i Tim. 4. 8. 34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof. 29. " Solomon in all his glory." We have another lesson here. Not only does God's care for the clothing of the flowers teach us that He will much more clothe us His own childi'en ; but also the exceeding beauty of that clothing reads us a lesson of the vanity of love of dress ; for, care and strive as we may, we can never vie with God's bandywork. 30. " The grass." That is, the whole herbage of the field, in which the wild flowers are included. Wood being scarce in Palestine, hay was, and is still, used for firing. 32. " The Gentiles." The word Gentile means foreigner, and was used by the Jews for all other nations. We must remember that the Gentiles in our Lord's time were also heathen. Thus His meaning is, that anxiety about worldly things is only befitting those foreign nations who know not God nor His love and providence. 33. " Seek ye first." This does not mean ' Seek first these heavenly 'things, and then you may seek afterwards those earthly things'; but, ' Make these heavenly things at all times your first and chief care, and ' then God will give you the other.' " His righteousness." We must not interpret this " righteousness" in the narrower sense given to tbe word by St. Paul (as in Horn, iii.), who uses it in the sense of justification (See on v. 6.). Here it is to be taken in its simpler and more usual sense, as meaning holiness, — that holiness which is a special attribute of God, and which God imparts through His Spirit to His children. 34. "The morrow shaU take thought" &o. After all there will be cares and troubles. We may cast them upon God ; but we cannot wholly escape from them. Only let us take care they do not fill and vex and discompose our souls. And let us take care that we do not rteedkssly add to them by bringing to-morrow's upon those of to-day. Each day's burden is sufficient. And God gives strength to bear it. But there is no promise of strength to bear to-day's and to-morrow's St. MATTHEW, VII. a. p. 28. CHAPTER VII. ¦XaristendingHUsermoninthemmnt,reprooethrashjudg^ntfiM to cast holy things to dogs, lexhorteth to prayer, 13 to enter m at the straU gate, 15 to beware of false prophets, 21 not to be hearers, but doers ofthe word : 24 Uke houses luilded on a rock, 26 and not on the sana. '*uf* TUDGE 3not, that ye be not judged. fblfl 35 " 2 For with wh£rt judgmerit ye Judge> ye . * °? jamAii,i2'. judged : b and with what measure ye mete, it shall b Mark 4. 24. ^ measv,re(J fa y0U agam. 3 And why beholdest thou the mote that is in thy burdens at once. Tbe only way to make all these earthly burdens light is to throw into the other scale the weight of the heavenly treasures. He that ever seeks and cares for these first finds earthly troubles s.trangely lessened. CHAPTER VII. 1_6. Charity and wisdom in dealing with others. • St. Luke vi. 37—42. 1. There seems a marked break in our Lord's discourse at the end of the 6th chapter. Still we doubt not that the Sermon on the Mount, as recorded by St. Matthew, was a single and continuous discourse, spoken at one time and place. Thus we naturally seek to trace a connection between its several parts and subjects. Nor need we seek far to find such connection. For, first of all, there is that general link which binds the whole together, and which bas been pomted out above, namely, tbe exalting and spiritualizing of human life and actions (See on vi. 18.) : and, secondly, there is that more special link which we find in the object laid down by our Lord at an early stage of His sermon, and which more or less runs through it to the end, namely, the showing how the Christian's righteousness must exceed the formal and hypocritical righteousness of the Scribes and Pharisees (See on v. 20.). The Christian's righteousness must be true, humble, spiritual. To enforce this our Lord now turns to the way in which men should regard one another, and treat one another. ¦ " Judge not." This means, ' Judge not harshly and uncharitably,' or simply, ' Condemn not.' " That ye be not judged." That is, by God. It has been thought by some that tho meaning is, ' that ye be not judged or condemned by God 'for that your harsh judgment of others.' As if it were only ' Do not ' bring sin and condemnation on yourselves by your uncharitable thoughts 'or words towards others.' Surely this limits and narrows the meaning far too much. It seems far more natural to understand the words as teaching us that those who deal hard measure to others must expect to be dealt hardly with themselves, while the merciful may hope to find mercy. [Compare the parable of the Unmerciful Servant, xviii. 28-35.] 3. "The mote" and "the beam." This short parable is closely linked with the foregoing verses, and is spoken to show one great1 reason for judging others charitably. The " mote" is a little speck or grain of St.. MATTHEW, Vit brother's eye, but considerest not the beam that is in a. d. 28. thine own eye 1 4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye 1 5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. 6 cGive not that wliich is holy unto the dogs, c Pre- 9.7, s. neither cast ye your pearls before swine, lest they Acts'13.45, trample them under their feet, and turn again and iB' rend you. dust, the "beam" a large piece of wood; and the words seem to have been used by the Jews in a common saying or proverb, upon which our Lord founds His instruction, thus "bringing forth out of His treasure " things new and old" (.xiii. 52.). The lesson is very clear. It teaches us the vanity of trying to reprove and correct Uttle faults in' others while we have great faults uncorrected in ourselves. This is the folly they fall into who "judge" others hardly. They forget to 'look at home first,' and to think how great and crying their own sins are. This alone would make them meek and charitable in judging others. 5. " Thou hypocrite." Hypocrisy is acting a part, — making ourselves different in the eyes of men to that which we really are (See on vi. 2.). But it is not always wilful and knowing deception. Most hypocrites deceive themselves as well as others. And no doubt this was greatly the case with the Pharisees. So too here. When a man with great faults begins to find fault with others, he very often has no knowledge of his own faults, and thinks himself well-fitted to set others right. But he is no less a hypo crite. For by taking upon himself to correct others he is setting up for a faultless person himself. And thus he is untrue, putting on a character for goodness to whicb he has no right, a deceiver of himself and others, and a hypocrite. When we would judge another, even the most wicked and depraved, there are two questions we should not fail to ask ourselves : 1. 'Can I tell that my sins, judged by my light and knowledge and ' education and circumstances and amount of temptation, are not greater '' in God's sight than his?' 2. ' Can I tell that, had I been brought up as ' he has been, placed in his position, possessed of his natural character and 'disposition, taught no better than he, exposed to his temptations and 'bad influences, I should have been any better than he?' These are very wholesome and very humbling thoughts, and may well save us from the hypocrisy our Lord condemns. 6. " Give not that which is holy unto the dogs." In the last verse our Lord showed that it might be a duty and privilege to pull the motejout of a brother's eye. Brotherly counsel and reproof are good if coming from one who may rightly offer them. The present verse goes still farther It is as if our Lord had said, ' When you have purged your own heart from 'sin, then you may offer kindly counsel to others. But there must' be a 'care, not only from whom, but also to whom, such counsel is given. A good man may be unwise in his bestowal of godly advice and holy warn ing, There are some no better than dogs^and swine, On whom the most St. MATTHEW, Vn. a.d. 28. 15 f 'Beware of false prophets, k which come to i Deut. 13. 3. you in sheep's clothing, but inwardly they are ciT'iif i1! : ravening wolves. MarfciasB. 16 mYe shall know them by their fruits. Do men i801e hVo' gather grapes of thorns, or figs of thistles'? Col. i. 8. ' 2 Pet. 2. 1, 2, 3. 1 John 4. 1. k Mic. 3. 5. .2 Tim. 3. 6. 1 Acts 20. 29, 30. m, ver. 20. ch. 12. 33. way. But not few in themselves, for the redeemed whom St. John saw in bis vision were "a great multitude, which no man could number, of all " nations, and kindreds, and people, and tongues" (Eev. vii. 9.). More^ over, if "few," by comparison with those who walk in the broad way, find, the strait gate and "the way which leadeth unto life"; how comfort-' ing is the sure promise — " Seek, and ye shall find" (7.). 15—20. False prophets and their fruits. St. Luke vi. 43—45. 15. "False prophets." The word 'prophet' is not confined in Holy Scripture to one wbo foretells things to come, but is used for any teacher of divine truths, especiaUy any inspired teacher. The warnings against false teachers are most clear and abundant in God's word. Here our Lord seems to bring in the warning in consequence of what He has said as to the two Ways. There will be teachers, He implies, professing to lead you in this narrow way, who will really lead you astray. Of such beware. " In sheep's clothing." That is, with all the manner and appearance of innocence and purity. " Bavening wolves." That is, destroying your souls, as wolves destrqj' the flock. Are we to suppose our Saviour to speak of false teachers so frightfully wicked as to make a pretence of goodness on purpose to injure and destroy .men's souls ? This is scarcely likely ; for such dreadful hypocrisy and malice could hardly exist. He rather speaks of the effects than ofthe intention of these "false prophets." Such teadiers may be "false" in two ways: either, 1, as regards the motive and. purpose of their teaching ; or, 2, as regards tbe truth of that, which they teach. Of the former sort are such as take upon themselves the office of teaching, and the ministry of God's word, from pride, or love of power, or for " filthy lucre" (1 Tim. v. 2.), and only to earn a liveUhood. These may teach the truth, but are none the less " false" teachers. Of the latter sort are such as beUeve what they teach, and purpose to do good by their teaching,' but, being in error themselves, lead others astray, and are thus "false" teachers. The one are false-hearted teachers of true things; the other honest teachers of false things. Of both sorts let all faithful Christians beware. 16. "Ye shaU know them by their fruits." This is the best test we can have of the trust-worthiness of a teacher. Not that a skilful hypocrite may not deceive us for a long time even here. But, as a rule, and in the long run, the false and untrustworthy teacher will show him self in his life and character. Only let us take care that, if we must judge him, we judge by the true test, and look for the right fruits What these are St. Paul tells us : " The fruit of the Spirit is love, joy, peace! "long-suffering, gentleness, goodness, faith, meekness, temperance" (Gal. v. 22, 23.). And again: "The fruit of the Spirit is in all good- "ness and righteousness and truth" (Eph. v. 9.). This hist word suggests 12. St. MATTHEW, Vlf. ' 17 Even so "every good tree bringeth forth good a. p. 28. fruit; but a corrupt tree bringeth forth evil fruit. njer.n.io, 18 A good tree cannot bring forth evil fruit, neither ch'12' 33' can a corrupt tree bring forth good fruit. 19 "Every tree that bringeth not forth good fruit is°ch-3-10- hewn down, and cast into the fire. johnis. 20 Wherefore by their fruits ye shall know them. 21 % Not every one that saith unto Me, pIjord,pcH°^8j12-ia Lord, shall enter into the kingdom of heaven; but imke'is.'®.' he that doeth the will of My Father which is in e™.I.'i3.' heaven. i—ia. 22 Many will say to Me in that day, Lord, Lord, have we inot prophesied in Thy name? and in Thy"*™^*- name have cast out devils? and in Thy name done icor.13.2.' many wonderful works? a warning that holiness of life is not the only fruit we must look for. If the teacher, wbo professes to teach God's truth, teaches anything contrary to that truth, he is known " by his fruits" to be a " false prophet," for " truth " is one of the fruits. 21—27. No safety but in obedience. St. Luke vi. 46—4®. 21. "Lord, Lord." By this is meant any holy and pious language. It is not those who talk well, but those who do well, who shall be saved. Though this refers chiefly to the teachers, of whom our Lord is speaking, yet it carries a most needful warning to all, that what God requires is not profession, but practice. How wisely has this sentence been placed among those to be read at the Offertory by the Church, as though to say, ' Ye, wbo have joined in the prayers, and listened to the preaching, take ' care that ye be1 not satisfied with mere words. Now prove by your acts ' that ye love and serve the Lord.' 22. " In Thy name." God suffers His gifts to be often conveyed by unworthy instruments. No doubt even Judas Iscariot wrought miracles and prophesied in Christ's name. And our Church is careful to teach her children that " the effect of Christ's ordinance is not taken away by " the wickedness of the minister, nor the grace of God's gifts diminished " from such as by faith and rightly do receive tbe Sacraments ministered "unto them; which be effectual, because of Christ's institution and " promise, although they be ministered by evil men" (Art. xxvi.). This verse should be a very serious one to all wbo are engaged in any holy work. Besides ordained ministers of the Gospel, will there be no teachers in Sunday-schools, no district-visitors, no singers in churches, Who " in that day" may say, ' Lord, Lord, have we not taught in Thy ' name,' and ministered to Thy sick and poor, and sung Thy praises in ' Thy holy house?' to whom He may make answer " I never knew you ? 18. " A good tree cannot bring forth evil "fruit," &e. As certain errors have been founded upon, or defended by, this verse, it is well to explain that it in no way declares that a good tree may not become bad, or a bad one good. Such a question is not touched at all by the verse, which simply means that, while a tree is good, it cannot bear bad fruit, and, while it is bad, it cannot bear good fruit. St. MATTHEW, VIL a. p. 28. 7 ^ a Ask, aiid. it shall be given you; seek, and ye d ch. 21. 22. shall find; knock, and it shall be opened unto you : SSSl' "8 for "every one that asketh receiveth; and he that Ks f'13' seeketh fmdeth; and to him that knocketh it shall be &16. 23,24 J Jam. i. 5, 6. openeu. ^j_ohn3.22. 9 0r what man is there of you, whom it ins son e prov. 8. 17. ask bread, will he give him a stone? gr. 29. 12, lfJ 0r if he agk a figll) ^it he giVe him a serpent? ^ 'ifa:6, n K ye tten' fbeins evil> knD'w tow to gxve g gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask Him? 12 Therefore all things whatsoever ye would that precious words would be thrown away. It is only to bring contempt on holy things to speak sacred truths to such. 7—12. God's Fatherly love in answering prayer. St. Luke xi. 9—13. 7. Here again there seems a break in the discourse. But perhaps the course of thought may be as follows. A humble hearer might feel, ' If ' holy things are not to be given to those unfit to receive them, what hope 'have I of receiving any good thing from God? I am no better than a ' dog in His sight, not worthy to gather up the crumbs under His table.' So our Lord at once pours comfort and hope on such an one. " Ask, and it shaU be given you." This is indeed a glorious and most blessed promise. Would that we all had more faith to believe it. It seems that the three words, " Ask," " seek," " knock," imply three degrees of prayer, increasing in eagerness and earnestness. There are two things which must not be forgotten in considering this promise. It is guarded by two conditions, one on God's side and one on ours. 1. On God's side, the promise is guarded by the following verses, which teach us that it is only that which is for our good that God will give in answer to our prayers. 2. On our side, the promise is guarded by tbe saying of St. James (iv. 3.), which shows that it is only made to true and right prayers, " Te ask and receive not, because ye ask amiss." 11. " Being evil." That is, sharing in the sinfulness and ignorance of human nature. If men, full of human infirmity as they are, will give their children what is for their good, how much more the all-holy, all- wise, all-loving, God? This comparison is made much more strongly in the short parables of the Friend at Midnight and the "Unjust Judge (St. Luke xi. 5 — 8, and xviii. 1 — 8.), where the argument is, — If un gracious and unjust men will grant petitions because of much asking, how much more will the merciful and just God grant His people's prayers. "Good things." Chiefly His Holy Spirit, and spiritual gifts. (See St. Luke xi. 13, and St. James i. 5.) 12. " Therefore." Because God is so good to you. Here is the great law of acting towards another, as in verse 1 we had the law of thinking and speaking of another. The rule (alas how rarely followed !) is, to place ourselves in fhe other's position, and to ask ourselves ' What should I, in that position Uke done to me?', and then to do that to the other. St. MATTHEW, VII. men should do to you, do ye even so to them : for A. d. 28. "this is the law and the prophets. g £ev. 19, 18- 13 ^f hEnter ye in at the strait gate : for wide is the Kom.i&'s, gate, and broad is the way, that leadeth to destruc- c^h.u. tion, and many there be which go in thereat: hS 13.21. 14 2 because strait is the gate, and narrow is the " or, how. way, wliich leadeth unto life, and few there be that find it. The world would be a different place from what it is were men to act by this golden rule. " This is the law and the prophets." That is, This rule embraces all that the law and the prophets can teach as to our duty towards our neighbour. , It is a like saying to that of St. Pam, " Love is the fulfilling "of tlie law" (Rom. xiii. IO.). Observe the connection of these words with the verse, " Think not that I am come to destroy the law and the "prophets: I am not come to destroy, but to fulfil" (v. 17.); whicb verse was shown to be the key-note to the greater part of this wonder ful sermon. 13, 14. The Strait Gate. 13. Again there is a seeming break in the discourse; as though our Lord were turning to an entirely new subject. But in truth He is now drawing His holy lessons to a conclusion ; and we may look upon the remainder of the Sermon on the Mount as a summing up and crowning of the whole. What then shall embrace all lessons of spiritual righteousness in one ? What shall, in a word, declare the purity and heavenliness of that righteousness which must exceed the righteousness of the Scribes and Pharisees? Tbe "strait gate" — the " narrow way." " Enter ye in." Then we can enter in, if we will. Christ would not conmiand what we cannot do. But we can db nothing of ourselves. True ; then listen to another word spoken by the same Divine lips : " I am the " Way ... No man cometh unto the Father but by Me" (St. John xiv. 6.). Thus, just as it is written, " Work out your own salvation ... for " it is God that worketh in you" (Phil. ii. 12, 13.) ; so does Jesus say, " Enter ye in at tbe strait gate" — for " I am the way." " Strait." This is nearly the same as " narrow," and may be well understood by the use of the word as applied to the narrow channel or passage between two seas formed by projecting headlands on either side. " Gate." What gate is this ? The gate that stands at tbe beginning of the " way" and admits into it? Or the gate that stands at the end of tlie "way" and opens into heaven? Probably the former, as the order of the words seems to show, the " gate," in both this and the next verses, coming before the " way." What then does the gate mean ? It can only mean the deliberate choice, and entrance upon, one or other of the two great ways in which men walk. In the one case it is tbe taking up the cross to follow Christ ; in the other it is the foUowing the multitude to do evil. 14. " Few." That is, by comparison with those who enter the broad 14. " Because." The other reading I much to recommend it. There is little "how", given in the margin, has not | doubt that "because" is the true reading. St. MATTHEW, Vn. A.D.28. 15 t 'Beware of false prophets, k which come to LDe^iTs. you in sheep's clothing, but inwardly they are chr2f i1! 1 ravening wolves. MLrk'i3.22. 16 mYe shall know them by their fruits. Ho men *0™- ™-iy gather grapes of thorns, or figs of thistles? Col. 2. 8. ' 2 Pet: 2. 1, 2, 3. 1 John 4. 1, * Mic. 3. 5. . 2 Tim. 3. 5. 1 Acts 20. 29, 30. m.ver. 20. ch. 12. 33. way. But not few in themselves, for the redeemed whom St. John saw in his vision were "a great multitude, which no man could number, of all "nations, and kindreds, and people, and tongues" (Bev. vii. 9.). More^ over, if "few," by comparison with those who walk in the broad way, find, the strait gate and "the way wliich leadeth unto life"; how comfort-' ing is the sure promise — " Seek, and ye shall find" (7.). 15—20. False prophets and their fruits. St. Luke vi. 43—45. 15. " False prophets." The word ' prophet' is not confined in Holy Scripture to one who foretells things to come, but is used for any teacher of divine truths, especiaUy any inspired teacher. Tbe warnings against false teachers are most clear and abundant in God's word. Here our Lord seems to bring in the warning in consequence of what He has said as to the two Ways. There wUl be teachers, He imphes, professing to lead you in this narrow way, who will really lead you astray. Of such beware. " In sheep's clothing." That is, with all the manner and appearance of innocence and purity. " Eavening wolves." That is, destroying your souls, as wolves destroy the flock. Are we to suppose our Saviour to speak of false teachers so frightfully wicked as to make a pretence of goodness on purpose to injure and destroy .men's souls ? This is scarcely likely ; for such dreadful hypocrisy and malice could hardly exist. He rather speaks of the effects than of the intention of these " false prophets." Such teattiefs may be " false" in two ways : either, 1, as regards the motive and purpose of their teaching ; or, 2, as regards tbe truth of that, which they teach. Of the former sort are such as take upon themselves the office of teaching, and the ministry of God's word, from pride, or love of power, or for \' filthy, lucre" (1 Tim. v. 2.), and only to earn a livelihood. These may teach the truth, but are none the less "false" teachers. Of the latter sort ale such as believe what they teach, and purpose to do good by their teaching.'but, being in error themselves, lead others astray, and are thus " false" teachers. The one are falsehearted teachers of true things ', the other honest teachers of false things. Of both sorts let all faithful Christians beware. 16. "Te shaU know them by their fruits." This is the best test we can have of the trust-worthiness of a teacher. Not that a skilful hypocrite may not deceive us for a long time even here. But, as a rule, and in tbe long run, the false and untrustworthy teacher will show him self in his life and character. Only let us take care that, if we must judge him, we judge by the true test, and look for the right fruits. What these are St. Paul tells us: "The fruit ofthe Spirit is lose, joy, peace^ "long-suffering, gentleness, goodness, faith, meekness, temperance." (Gal. v, 22, 23.). And again: "The fruit of the Spirit is in all good- "ness and righteousness and truth" (Eph. v. 9.). This last word suggests St. MATTHEW, VI?. "17 Even so "every good tree bringeth forth good A. p. 2& fruit; but a corrupt tree bringeth forth evil fruit. » Jer. 11.19/ 18 A good tree cannot bring forth evil fruit, neither cha2-33- can a corrupt tree bring forth good fruit. 19 "Every tree that bringeth not forth good fruit is""*-*"- hewn down, and cast into the fire. johnis.: 20 Wherefore by their fruits ye shall know them. ,21 % Not every one that saith unto Me, PLord/jp":*^ Lord, shall enter into the kingdom of heaven; but inke'is-'ze.' he that doeth the will of My Eather which is in Eom.2.13.' heaven. ' J"™31-22- 22, Many will say to Me in that day, Lord, Lord, have we qnot prophesied in Thy name? and in ThyqHj™j|*-*- name have cast out devils? and in Thy name done icor.i3.2.' many wonderful works? a warning that holiness of life is not the only fruit we must look for. If the teacher, who professes to teach God's truth, teaches anything contrary to that truth, he is known " by Ms fruits" to be a " false prophet," for " truth " is one of the fruits. 21—27. No safety but in obedience, St. Luke vi. 46—4*. 21. ." Lord, Lord." By this is meant any holy and pious language. It is not those who talk well, but those who do well, who shall be saved. Though this refers chiefly to the teachers, of whom our Lord is speaking, yet it carries a most needful warning to all, that what God requires is not profession, but practice. How wisely has this sentence been placed among those to be read at the Offertory by the Church, as though to say, ' Ye, who have joined in the prayers, and listened to the preaching, take ' care that ye be' not satisfied with mere words. Now prove by your acts ' that ye love and serve the Lord.' 22. " In Thy name." God suffers His gifts to be often conveyed by unworthy instruments. No doubt even Judas Iscariot wrought miracles and prophesied in Christ's name. And our Church is careful to teach her children that "the effect of Christ's ordinance is not taken away by "the wickedness ofthe minister, nor the grace of God's gifts diminished ", from such as by faith and rightly do receive the Sacraments ministered "unto them; which be effectual, because of Christ's institution and "promise, although they be ministered by evil men" (Art. xxvi.). This verse should be a very serious one to all who are engaged in any holy work. ' Besides ordained ministers of the Gospel, will there be no teachers in Sunday-schools, no district-visitors, no singers in churches, .who " in thai day" may say, ' Lord, Lord, have we not taught in Thy ' name,' and ministered to Thy sick and poor, and sung Thy praises in ' Thy holy house?' to whom He may make answer " I never knew you ? 18, " A good tree cannot bring forth evil "fruit," &c. As certain errors have been founded upon, or defended by, this verse, • it is well. to explain that it in no way declares that a good tree may not become bad, or a bad one good. Such a question is not touched at all by the verse, which simply means that, while a tree is good, it cannot bear bad fruit, and, while it is bad, it cannot bear good fruit.- St, MATTHEW, VH. a. p. .2a. 23 And 'then will I profess unto them, I never ¦rchTi&ia. knew you: s depart from Me, ye that work iniquity. Luke is. 25, 24, Therefore whosoever heareth these sayings of i- iim. 2. 19. Mine, and doeth them, I will liken him unto a, i|c6.8. ' wise man, which built his house upon a rock;: co'26'*1' 25 and the rain descended, and the floods came, l!T and the winds blew, and beat upon that house; and wr it fell not : for it was founded upon a rock. y 26 And every one that heareth these sayings of Mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27 and the rain descended, and the floods came, and the winds blew, and beat upon that house ; and it fell : and great was the fall of it. 23. "TC never knew you." That is, ' I never knew you as Mine'. For " the Lord knoweth them that are His" (2 Tim. ii. 19.). 24. '" Therefore." Partly in close connection with the passage before. ' Because it will be so fearful a thing at the last day to have been a mere ' professor of religion and self-deceived, therefore behold the difference 'between the hearer and the doer of My words.' But partly also as a grand summing up and conclusion of the whole sermon ; as though the meaning were : ' I have shown you now how I am come not to destroy, ' but_to fulfil, the law : I have shown you bow to trace out its spirit and ' purity and fulness r I have taught you bow your righteousness must ' exceed the righteousness of the Scribes and Pharisees : I have warned ' you against all formalism and hypocrisy and self-deceit. Therefore,— as ' a last weighty lesson, to crown all and fix it in your minds, — There- 'fore behold the difference between the hearer and the doer of My * words.' " A rock." We can hardly doubt that in this word our Lord made reference to Himself. At any rate, we need not fear so to apply it. St. Paul says "Other foundation can no mam lay than that is laid, which " is Jesus Christ" (1 Cor. iii. 11.). He that builds on this foundation builds his house upon a Eock. » In the passage before us our Lord is showing the difference between the man who makes obedience to His sayings the foundation of his building, and the man who, despising this the only sure and safe foundation, builds upon his own foolish fancies or his own perverse will. In the passage above quoted from the first Epistle to the Corinthians the Apostle is drawing quite a different comparison. He is there showing that, even taking the one true foundation for granted, men may build up very differently upon it. Thus the Apostle's lesson follows well after his Lord's. The Master says, ' Let every man ?take heed that he bnildeth upon the true foundation.' The servant adds, " But let every man take heed how he buildeth thereupon " 25. "Bain"—" floods'*— « winds." These may signify the tempta tions and trials of this life; for thase will prove the stedfastness of the building. Thus they would answer to the hot. sun in the parable of the Sower, which scorched and killed the seed growing in tbe shallow soil on the rock, and whieh our Lord explains to mean "tribula,t^Qr1,,, "pergecu- St. MATTHEW, VIIL 28 % And it came to pass, when Jesus had ended A. p. 28. these sayings, *the people were astonished at His tch. 13.54. doctrine: fee.!1'22- 29 ufor He taught them as one having authority, J^4,3^ and not as the scribes. CHAPTER VIII. 2 Christ deanseth the later, 5 healeih the centurion's servant, 14 Pour's mother in law, 16 and many other diseased: 18 sheweth how He is to be followed: 23 stilleth the tempest on the sea, 28 driveth the devils out of two men possessed, 31 and sufferetfo (hem to go into the swine. WHEN He was come down from the mountain, great multitudes followed Him. 2 And, behold, there came a leper and worshipped " tion," and " temptation" (xiii. 21. and St. Luke viii. 13.). But these words may also describe the searching trial of the last day, when the building will be either secure or ruined for ever (Compare the "fire" in 1 Cor. iii. 13.). This latter meaning perhaps accords best with the solemn concluding words, " It fell ; and great was the fall of it." Great and awful indeed will be the ruin and desolation which in the day of the Lord wiU overtake the foolish builder on the sand ! 28, 29. Effect of Sermon. 28. "The jfeople were astonished." This astonishment seems to have been caused, partly at any rate, by the language of "authority" which Jesus used. The Scribes might explain and enforce the law according to tbeir notions of its meaning. But it was quite new to hear One speaking with such power in His own name. Probably this " au- " thority", so rightly His, was shown chiefly in the oft-repeated words, * But I say unto you" (See on v. 22.). CHAPTER VIII. 1—4. The leper cleansed. St. Mark i. 40—45. St Luke v. 12—14. 1. In the last three chapters we have heard the wondrous words of Christ. In this and the next we behold His wondrous works. His words are confirmed by "signs following" (St. Mark xvi. 20.). Thus He says "If I do not the works of My Father believe Me not. " But if I do, though ye believe not Me, believe the works " (St. John x. 37, 38.). The people who had heard Him speak with "authority" (vii. 29.) were now to see Him act with like authority. 2. " A. leper." Leprosy, though a most foul and offensive complaint, was not contagious, that is, it was not spread by the touch, as is sometimes supposed. So the law which obliged lepers to remain apart from others was not to prevent the spread of the disease, but bad (like other ceremonial laws) a much deeper meaning. It was to teach 1. "A leper." The description of this terrible disease, as well as the laws con cerning it, will tie found in Lev. xiii, xiv. Examples of the complaint occur in Exod. iv. 6. Num. xii. 10. 2 Kin. v. 27. xv. 5. 2 Chron. xxvi. 19— 21. St. MATTHEW, VIH,, a. P. 28. Him, saying, Lord, if Thou wilt, ThoU canst make me clean. j , ' i 3 And Jesus put forth His hand, and touched* him, saying, I will; be thoU clean. And imme- diately his leprosy was cleansed. , j aMMk5.k 4 And Jesus saith unto him, aSee thou tell no a spiritual truth ; to picture and represent tbe foulness and defilement- of sin. How fitly leprosy was a type of sin may be seen in the following description of the disease. " Leprosy was nothing short of a living " death, a poisoning of the springs, a corrupting of all the bumours,- "of life; a dissolution, little by little, of the whole body, so that one "limb after another actually decayed and fell away" {Trench on the Miracles.). Outwardly leprosy showed itself in a white eruption of tbe skin, together with sores, and sometimes it covered the whole- body. « "Worshipped." St. Mark and St. Luke describe the very posture of this worship. It was "kneeling to Him," and "falling on his face." Now, although worship does not always of necessity imply that which is offered only to God, yet such lowly worship as this surely shows that this poor. man looked upon Jesus as One of more than human greatness and power.- Perhaps he had stood on the outskirts of the crowd, and, listened to the Sermon on the Mount. Perhaps his faith had been aroused by former miracles which he had witnessed (See iv. 24.). At any rate be does not doubt Christ's power to beal. In approaching so near this poor leper broke the law, but the grace that drew him forgave him. ,3. "Touched him." To touch the leper would have brought defilement on any other man. Now it carries cleansing to the defiled. So He, the All-pure and All-holy, scorns not to touch our sin-polluted] nature, but by touching it brings- to it healing and salvation. " I wiU; be thou clean." Observe the dignity and majesty of these- words. Those who marvelled at the "authority" before (vii. 29.) might well marvel now. If leprosy be a type of sin, must not this miracle (like many others) be also a parable ? And, if so, how comforting , a parable ! Let the sin-stained penitent go in faith to the Saviour, ' and say, "Lord, if Thou wilt, Thou canst make me clean"; and the answer is spoken, "I will; be thou clean." "And immediately his " leprosy" is " cleansed." 4. " See thou teU no man." Our Lord frequently gives this com mand to those whom He has healed, though not always, for He com mands the demoniac, of whose healing we read in this chapter (28—34.), to go and teU what had been done to him (St. Mark v. 19. St. Luke viii. 39.). One reason for the difference of the command on different occasions we can easily see. Tbe fame of our Lord's miracles drew together crowds of people whose only motive for coming to Him was, curiosity, ana whose curiosity was a hindrance to His holy work and teaching. St. Mark almost expressly says (i. 45.) that this was the reason of the command to the healed leper in the text. In the case of the demoniac our Lord was not about to remain in the neighbourhood, so that the idle crowds could not impede Him. Perhaps another reason for the command of silence in the present case was that the Saviour might be known, not by mere startling acts of. power, but by St. MATTHEW, VIII. man ; but go thy way, shew thyself to the priest, a.d. 28., and offer the gift that b Moses commanded, for a » i^t. u. 3, testimony unto them. 4' 10' 5 ^f And when Jesus was entered into Capernaum, there came unto Him a centurion, beseeching Him, 6 and saying, Lord, my servant lieth at home sick of the palsy, grievously tormented. 7 And Jesus saith unto him, I will come and heal him. / 8 The centurion answered and said, Lord, CI amcLukei5.i!>, not worthy that Thou shouldest come under my roof: but d speak the word only, and my servant 1ps.107.20. shall be healed.. the spiritual fruit of His divine words (See the important passage, xii. 16—20.). " Shew thyself to the priest." The priest had the office of judging when a person was clean from leprosy, and of restoring him to the social position which, while a leper, he had lost (See Lev. xiv.). " Offer the gift." Thankofferings for special mercies are thus sanc tioned by God's word (See also St. Luke ii. 24.), as well as in accordance with our natural feelings and reason. 5—13. The centurion's servant healed. St. Luke vii. 1—10. 5. " A centurion." That is, a Boman officer. Literally the word ' centurion' means the captain of a hundred men, but it came to be used generally of the captain of a regiment without regard to the actual number. No doubt this centurion was a proselyte, that is, a convert to the Jewish faith from heathenism ; as was Cornelius, who, though a Gentile, and so no doubt brought up a heathen, yet wor shipped the true God (See Acts x. 2.). That the centurion was also a very zealous proselyte we learn from St. Luke (vii. 5.), who tells us that he loved the Jewish nation and had built them a synagogue. We must not lose sight of the fact that all through the period of the Gospel history the Holy Land was under the power of the Eomans. This fact meets us chiefly in the presence among the Jews of Boman governors and soldiers, and in tbe existence of the despised and hated publicans, who, though Jews, gathered tbe taxes for their Boman conquerors. This miracle is related more fully by St. Luke, who tells us that the centurion did not come in person to make his petition to our Lord, but, not esteeming himself worthy to approach Him, sent certain " elders of the Jews" to plead his cause for him. It is a common mode of speech to represent a person as doing himself what he reaUy does by others. 8. "I am not worthy." St. Augustine says, "In declaring himself "unworthy that Christ should enter within his walls, he proved " himself worthy that Christ should enter within his heart." And again, 5. " Capernaum." See on ch. iv. 13. St. MATTHEW, VHI. A.D.28. 9 For I am a man under authority, having soldiers ¦ under me : and I say to this man, Go, and he goeth ; and to another, Come, and he cometh ; and to my servant, Do this, and he doeth it. 10 When Jesus heard it, He marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. 'iSrVVg 11 ¦^nd * say unto y°u> >riiat emany sIiau eome & Ti. io. ' ' from the east and west, and shall sit down with i,ukei3. s». Abraham, and Isaac, and Jacob, in the kingdom of Acts 10. 45. -i & n. is. heaven. U^.^9, 12 But fthe children of the kingdom e shall be Eph. 3. 6. cast out m^° outer darkness : there shall be weeping fch.21.43. and gnashing of teeth. 'solAsaii. 13 And Jesus said unto the centurion, Go thy iixio; way; and as thou hast beheved, so be it done unto ipet1! 17? thee. And his servant was healed in the selfsame jude is. hour. " The lowlier a man is, the more ean he contain. The hills throw off " the water : the valleys are filled." 9 " I am a man under authority." That is, ' I am myself but a 'servant of others, under the authority of my superiors, yet I have ' only to command my soldiers and they obey me : how much more wilt ' Thou, who hast none over Thee, but art Thyself Lord of all, be 'obeyed when Thou speakest the word.' Observe the faith of this Eoman officer to see in Jesus the true Lord and King of all things visible and invisible. He doubted not that Jesus could as readily order, not only angels and spirits, but even palsies and fevers, to go and come at His will, as be himseh could command the soldiers under him (See on St. John iv. 50.). 10. " MarveUed." Well might the Lord (who -by His wonder shows Himself to us as very Man, humbling Himself to all human feelings and affections) marvel at a faith so true and clear as this centurion's. Among all His own nation He had not found such faith as this Gentile soldier's. 11. Many shall come." How clear a prophecy of the calling of tbe Gentiles, and their election into the Church of Christ ! That Church was to be a "Catholic" Church, no longer a Church of one nation, but free to all. It is strange to find tbe Jews so slow to understand this truth, when tbe very promise to their father Abraham, that in him "all the families of the earth" should be blessed, declared it, and when the prophet Isaiah so repeatedly proclaimed it. (See Isaiah xi 10. xiii. 6. xlix. 6. Ix. 3.) 12. " The children of the kingdom." Plainly not the same king dom as that spoken of in the verse before. That was tbe new kingdom, the kingdom of Christ, the kingdom of heaven. This is the old king dom, the kingdom of the Jews, the kingdom of tbe chosen people of God under the law. If so awful is the end of unbelieving Jews what shall be the lot of unbelieving Christians ? St. MATTHEW, VUI. 14 % And when Jesus was come into Peter's a.d. 28. house, He saw hhis wife's mother laid, and sick of "icor.9.5. a fever. 15 And He touched her hand, and the fever left her : and she arose, and ministered unto them. 16 1When the even was come, they brought unto Him many that were possessed with devils : and He cast out the spirits with His word, and healed all that were sick : 17 That it might be fulfilled which was spoken by Esaias the prophet, saying, k Himself took our k 1 *"<*¦ 2. 24 infirmities, and bare our sicknesses. isai. 53. 4. 14—17. The healing of St. Peter's mother-in-law, and others. St. Mark i. 29—34. St. Luke iv. 38—41. 15. " He touched her hand." Prom St. Luke we learn that Jesus also "rebuked" the fever. Here we have at once an example of the power of commanding diseases of which the centurion speaks above (9.). Compare the exercise of the same divine power in rebuking the wind and the sea (26.), and the evil spirit (xvii. 18.). " Ministered." That is, waited upon them (See on iv. 11.). This shows tbe completeness of the cure. A fever leaves great weakness behind it, as a storm of wind leaves tbe sea rough for some time; yet when Christ cured the fever there was no weakness, and when He stayed the storm there was perfect calm. 16. ""When the even was come." Possibly because, as we learn from St. Mark, it was the Sabbath day, which ended, we know, at sunset ; or possibly to avoid the heat of the day for tbe sick people. 17. " Himself took our infirmities, and bare our sicknesses." In our translation of this passage in tbe prophet Isaiah the words are " Surely He hath borne our griefs, and carried our sorrows," and St. Peter plainly refers to the same verse when he says that Christ "bare our sins." Thus we should naturally understand the words rather of Christ's suffering in His own Person the " griefs " and "sorrows" which were laid on Him through our "sins," than of His healing bodily "infirmities" and "sicknesses." But we have here an inspired interpretation of inspired words, and as such let us reverently seek to understand it. To do so we must first observe that tbe words "took" and "bare" do not mean (as bas been sometimes thought) 'took away and removed'; but simply 'carried' and 'suffered'. How then, it must be asked, did Cbrist Himself carry and suffer the sicknesses and afflictions which He removed from others? Surely by the depth and keenness of His sympathy. " In all their affliction He " was afflicted" (Isaiah lxiii. 9.). The constant sight of so much bodily 14. "His wife's mother." It is well to note the feet of St. Peter heing a married man, as bearing on the practice of the Kotuan Chnrch in compelling the clergy to be unmarried, although that Church professes to owe its origin to, and derive its powers from, St. Peter. A.D. 28. St. MATTHEW, VIH. 18 % Now when Jesus saw great multitudes' about Him, He gave commandment to depart unto the other side. 19 And a certain scribe came, and said Unto Him, Master, I will follow Thee whithersoever Thou goest. 20 And Jesus saith unto him, The foxes have holes, and the birds of the air have nests ; but the Son of man hath not where to lay His head. misery, tbe fruit, as in His eyes it would ever distinctly appear, of man's sin and fall, would "press with a living pang into the holy soul " of the Lord Jesus " (Trench.). His going to and fro in the midst of a fallen world, surrounded with, and meeting, wherever He went, with, the signs and fruits of the fall from which He came to restore, would itself .be the fulfilment of tbe prophet's words. It was sin everywhere, sin triumphing over soul and body, sin in its moral fruit of depravity and vice, sin in its physical fruit of pain and woe, which the Saviour saw, when He .came, and which He bare for us. 18—22. Before crossing the lake, Jesus warns certain who would foUow Him. St. Luke ix. 57—60. 18. " The other side." That is, from Capernaum on the Western shore' of the Sea of Galilee to the Eastern shore. 19. "A certain scribe." It seems from St. Luke that three men were desirous of following Christ, the third of the three not being mentioned by St. Matthew. We can hardly doubt that this Scribe was moved by some selfish motive in his desire to follow Christ. Indeed in the answers given. to the three men who desired to follow Him we have a remarkable instance of the manner in which the Lord ever spoke just those words which were most needed by those whom He addressed. The Scribe probably expected some worldly advantage in following Christ, and such expec tation is at once crushed by our Lord in the following words. 20. " The foxes have holes," &c. How wonderfully affecting is this homelessness of Christ ! Pew words in all Scripture so completely picture to us the utter lowliness and humiliation of the everlasting Son of God. He was indeed " despised and rejected of men ; a man of sorrows, and "acquainted with grief." The Maker of the universe has no home wherein to rest His weary Head! The Bringer of peace and rest to all hearts that lean upon Him, has no peace or rest for His own sorrowing Heart. Days of labour, nights of prayer, love that could not but mourn, and pity that was. full of grief, constant strivings with a world that would not understand, loneliness in a crowd, homelessness in the world He created— such is the picture we have of the human life of the Son 19. The events here described seem to be placed by St. Luke in a later part of our Lord's life, namely, during His last journey to Jerusalem. This is one of those difficulties, (in themselves of no practical importance,) which our present knowledge does not enable us satisfac torily to solve (But see Note on the pas*? sage in St. Luke.). . St. MATTHEW, VIH. 21 And another of His disciples said unto Him, a.d. 28. Lord, 1 suffer me first to go and bury my father. i see 1 Kin. 22 But Jesus said unto him, Follow Me ; and let 19, 2a the dead bury their dead. * 23 If And when He was entered into a ship, His disciples followed Him. 24 And, behold, there arose a great tempest in the of God. Yet even then these words of Christ "do not come out to us "in all their depth of meaning, till we realize that hour when upon " His cross He bowed His Head, not having where to lay it, and having •"bowed it thus gave up the Ghost" (Archbishop Trench.). Observe how Jesus here (as so often) calls Himself the " Son of Man.'' By this title did Daniel prophesy of Him (See Dan. vii. 13.), for was He not to be the second Adam, taking upon Himself our fallen nature that He might exalt it to heaven ? This is the first time we meet with the expression in the Gospels, and we may well pause to note how constantly He, whom we should rather delight to honour as the " Son "of God," Himsetf delights to claim His brotherhood with us as the " Son of Man." " He made Himself of no reputation" (Phil. ii. 7.). 22. " Let the dead bury their dead." Again doubtless the answer needed by him to whom it was spoken. There is some little doubt as to the meaning of the request made to our Lord in this instance. Some imagine it to be made by one whose father was old, and to be a petition to be allowed to wait till his father was dead. This certainly takes away from the apparent harshness of the Saviour's answer. But it is probably best to accept the words in their more literal sense, and to understand that the father was really dead. In that case our Lord possibly knew that this disciple was one who was ready to seize excuses for putting on one side the self-denying work to which he had been called. The strange refusal to be allowed to do this work of piety would try this man's faith, as the strange command to Abraham to slay his son tried his. The words "Let the dead bury their dead" seem to be spoken as a sort of proverb, and mean, 'Let those wbo are still ' engrossed in this world attend to the things of this world.' In their application to the disciple to whom they were spoken tbey would mean, ' Let those who are still dead to the new life of the Spirit attend to this ' matter which is one of death. Let the dead in spirit care for him who ' is dead in body. There are enough to do this work. Thou art called 'to a work which will suffer no delay: "follow me"; and' (as St. Luke adds) '"go thou and preach the kingdom of God."' 23—27. The stilling of the tempest. St. Mark iv. 35— 41. St. Luke viii. 22— 25.. 24. "He was asleep." It has been well pointed out how great a contrast there is here with the sleep of Jonah in another storm. Jonah 23. This miracle is related most fully by St. Mark, whose account of it should be carefully studied. St. MATTHEW, VILL a. p. 28. sea, insomuch that the ship was covered with the waves : but He was asleep. 25 And His disciples came to Him, and awoke Him, saying, Lord, save us : we perish. 26 And He saith unto them, Why are ye fearful, 0 ye of little faith? Then rtHe arose, and rebuked the winds and the sea; and there was a great calm. 27 But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey Him! m Pa. 6b. 7 & 89. 9. 4 107. 29. sleeps from a hardened conscience; Jesus from a divine peace. Jonah by his presence brings the danger ; Jesus by His presence brings the safety. It has also been beautifuUy remarked that, just as Noah and his family in the ark tossed upon the waves of the deluge were the seed and kernel of the old family of man, so Christ and His Apostles in the boat on the stormy waves of the Sea of Galilee were the seed and kernel of the new family of the Church of Christ. That Church bas been ever tossed about by the storms of this world ; but, helpless as she has often seemed, her Saviour was in her, and when the waves were roughest and tbe peril greatest He has been mighty to save with His "Peace, be still." He is still in His Church, and we are sure that "the " gates of hell shall not prevail against it" (xvi. 18.). 26. "Eebuked." St Mark alone gives the words of this rebuke, " Peace ; be still." How mightily does this rebuke of the elements, like that of the fever (St. Luke iv. 39.), display the Saviour as nature's God and King! " A great calm." When the wind drops suddenly the sea is a long time before it becomes calm again. This was a sudden calm. Who can help remembering tbe words of the Psalmist, " 0 Lord God of Hosts, " who is like unto Thee? Thou rulest the raging of the sea : when the "waves thereof arise, Thou stillest them" (Psalm Ixxxix. 8, 9.). We may most fitly apply this beautiful miracle to ourselves in dividually. Do storms of trouble and distress threaten to engulf usl Or does the tempest of some strong temptation rage within us ? Let us awake Jesus by oui- earnest cries for help, and He will rebuke the tem pest, and bring a " great calm." 25. " Lord, save us, we perish" We have here an instance of a slight difference in the form of words given by the three E- vangelists relating this miracle. St. Au gustine (as quoted by Trench) speaks very wisely on the point, saying that we are not to look at the truth as tied down to only one form of expression, but to re member that the same thing may be told with equal and perfect truth in varied forms of language. The meaning of the cry of the terrified Apostles is in all three Evangelists the same. There is precisely the same sort of difference to be noticed in our lord's words to His disciples con cerning their faith. His " O ye of httle " faith, ' and " How is it that ye have no "feith?" and "Where is your faith?" all express the same thought, that namely of wonder at the poverty and helplessness of their faith. We must also not forget that in truth none of the Evangelists give the exact words which our Lord Bpoke; for He would ,use the Syro-Chaldaic, that is, the popular language of Palestine at the time, whereas the Gospels were writ ten in Greek, the language most widely known by all educated persons. St. MATTHEW, VIII. 28 Tf And when He was come to the other side into a.d. 28. the country of the Gergesenes, there met Him two possessed with devils, coming out of the tombs, ex ceeding fierce, so that no man might pass by that way. 29 And, behold, they cried out, saying, What have we to do with Thee, Jesus, Thou Son of God? art Thou come hither to torment us before the time ? 28—34. The healing of the Gadarene Demoniacs. St. Mark v. 1--20. St. Luke viii. 26—39. 28. " Two." St. Mark and St. Luke speak only of one. There is nothing strange or difficult in this. It is easy to suppose that one of these miserable men was more conspicuous and more dangerous than the other, and that he was the one who came forward to converse with our Lord. "Possessed with, devils." This awful affliction was something dif ferent from, and more terrible ,than, mere madness. The time of our Lord's coming in the flesh was the time of Satan's greatest power. We cannot doubt, from tbe various Scriptural accounts of this dreadful possession, that the devil and his evil spirits were at that time enabled to exercise a power over the body, as weU as tbe .spirit, of man, which power Christ, in His triumph over ,the kingdom of darkness, took away, if not entirely, yet at least in its most terrible forms. The devil was the " strong man armed," but Christ was the " stronger than he," and so robbed bim of bis power. Observe how, when "the seventy returned "again with joy, .saying, Lord, even the .devils are subject unto us "through Thy Name," "He said unto them, I beheld Satan as light- " ning fall from heaven " (St. Luke x, 17, 18.). The .account of this great, miracle is recorded most fully by St. Mark, wbo describes most terribly the state of the wretched being wbo met Jesus on His landing. " The tombs." These were caves in the rocks, disused tombs, such as even now often afford shelter to robbers and outcasts in the same country. 29. " To torment ,us before the time." Observe how " the devils "believe, and tremble" (St. James ii.. 19.). They acknowledge Jesus as " Son of God." Tbey are constrained even to worship Him (St. Mark v. 6.) . no doubt in grovelling fear of His divine power. They speak of "tbe " time" when He will ,come to " torment" them, for they know that they are " reserved " " unto the judgment of the great " day " (St. Jude 6.). 28. " Gergesenes." St. Mark and St. Luke say "Gadarenes." There is .a good deal of difference as to the word in the ancient copies, and possibly " Gadarenes" is the correct reading in all three Gospels. Ga- dara lay at some little distance from the lake, but the part of the shore nearest to it might very well be spoken of as " the " country ofthe Gadarenes." There is no record of the existence of a place .called Gergasa, hut there may have been such a place, and, if so, a spot lying between that and Gadara might equally be spo ken of as being in the neighbourhood of either. It has been suggested that a dis trict between Gadara and the lake may have had the name of the "country of " the Gergesenes" .(possibly from the an cient Gergashites, one of the Cauaanitish tribes), and St. Matthew would from his former occupation in this very district be perfectly familiar with all such local names. St. MATTHEW, VIII. A. p. 28. 30 And there was a good way off from them an herd of many swine feeding;. 31 So the devils besought Him, saying, If Thou cast us out, suffer us to go away into the herd of swine.< 32 And He said unto them, Go. And" when they were come out, they went into the herd of swine : and, behold, the whole herd of swine ran violently' down a steep place into the sea, and perished in the waters. 33 And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils. msee r>eut 34 And, behold, the whole city came out to meet ikin.n.i8.Jesus: and when they saw Him, mthey besought Acts' id. 39. Him that He would depart out of their coasts. 31. " Suffer us to go away into the herd of swine." This re quest fills us with wonder. We know not how the evil spirits could take possession of the soul-less beasts. Yet we may perhaps see in tbe request that love of tormenting and destroying which tbe spirits were forbidden any longer to exercise upon man, — that senseless rage and despair with which they would flee any where from the face of their conquering Judge. 32. " Go." It is sometimes asked, How could our Lord permit such destruction of harmless beasts? Various reasons may be suggested. Perhaps it was that the healed man might have a visible proof of the going forth of the evil spirits from him. Indeed the immediate effect upon tbe swine would afford to all the by-standers a startlingly vivid proof of the reality and personal existence of those unseen spirits, con cerning which many might have been disposed to doubt. Again, per haps our Lord would prove the owners of the swine by taking from them worldly possessions that they might the more readily embrace the offer of heavenly. Perhaps, too Jesus knew that the traffic in the swine was a snare to the Jews, who thereby were tempted to break the law of Moses, and despise those ordinances by which their obedience was tried. 34. " Tbey besought Him that He would depart." "The country "seems to rise up to shake Him from them. Thus is He taken from "place to place at the call of duty, and as One already bearing the " cross on which He was to suffer ; and driven from every place of His . "choice by men who rejected Him" (Isaac Williams). We may trace in this (as the same thoughtful writer points out) one law which ruled our Lord's human conduct, namely a submission to all outward occasions and events. He flees from persecution ; He does not overawe or pre vent it. He leaves the unbelieving; He does not miraculously convert them. He bows to human necessities; He does not, as God, over-ride tbem. Tbe keepers of the swine bad " told everything," not their loss •only, but also the miracle tbey had witnessed. How fearful then is this request of "the whole city"! They fear the loss of worldly possessions, St. MATTHEW, IX. A.D. 28. CHAPTEE LX. ~~ 2 Christ curing one sick of the palsy, 9 caVeih Matthew from the receipt of custom, 10 eateth with publicans and sinners, 14 defendeth His disciples for not fasting, 20 cureih the bloody issue, 23 raiseth from death Jairus' dcmgliter, 27 giveth sight to two blind men, 32 healeth a dumb man possessed of a devil, 36 and hath compassion of the mul titude. AND He entered into a ship, and passed over, . a and came into His own city. » ch. i. 13. 2 And, behold, they brought to Him a man siek of the palsy, lying on a bed : b and Jesus seeing » <*. a 10. their faith said unto the sick of the palsy; Son, be of good cheer ; thy sins be forgiven ihee. and so lose the heavenly. They value their wretched swine above the Saviour of the world. The men who had been tbe scourge and terror of the neighbourhood are cured. But they have lost tbe swine. And so they pray Jesus to depart. 0 blind worldliness ! God give us grace gladly to lose aU rather than lose the Saviour ! CHAPTEE IX. 1—8. Healing of the paralytic man at Capernaum. St. Mark ii. 1—12. St. Luke v. 17—26. 1. " His own city." This was Capernaum (See iv. 13.). 2. " Sick of the palsy." The original word is ' paralytic,' which is a stronger expression than " sick of the palsy." ' Palsy,' according to our modern use of the word, is simply tbe trembling and shaking of the limbs ; ' paralysis ' is the total loss of their use and power. For a fuller account of this miracle we must study the paraUel passages in St. Mark and St. Luke, in which we learn especially with what pains and trouble the poor sufferer was brought to Jesus. " Seeing their faith.." There is no reason why the faith here spoken of should not be that of tbe paralytic himself as much as that of bis bearers.' This faith was rendered visible by the anxious desire to gain approach to Christ. But He needed no . such outward proof, as we learn in the fourth verse, where < we find that He knew the unspoken thoughts of the Scribes. And throughout the Gospels we must notice how He " needed not that any should testify of man : for He knew "what was in man" (St. John ii. 25.). This is one of those_ lesser, . but no less clear, proofs of Divine and miraculous power, which the careful reader will not fail to observe. " Son, be of good cheer ; thy sins be forgiven thee." " Whosoever "bath, to him shall be given, and he shall have more abundance" (xiii. 12.). " The paralytic comes with faith for bodily^ health, and he "receives a greater gift — health of the soul, and bodily health also" (Wordsworth.). It is sometimes imagined that tbe words "Thy sins be "forgiven thee" are of tbe nature of a wish or prayer; as though it were, ' May thy sins be forgiven thee.' This is an error. Tbe words ¦ 2. "Son, be of good cheer," &e. With | address between the several Evangelists, regard to the slight difference in this I see Note on viii. 25. St. MATTHEW, IX. a. p. 28. 3 And, behold, certain of the scribes said within themselves, This man blasphemeth. cps.139.2. 4 And Jesus c knowing their thoughts said, Where-i Wk 12. is. fore think ye evil in your hearts'? &u9ke47.'8' =5 Por whether is easier, to say, Thy sins be for- * "¦ 17- given thee ; or to say, Arise, and walk 1 6 But that ye may know that the ,Son of man hath power on earth to forgive sins, (then saith He to the -sick of 'the palsy,) Arise, "take up .thy bed, and go unto thine house. 7 And he arose, and departed to his house. 8 But when the multitudes saw it, they marvelled, signify absolute forgiveness, and mean 'Thy sins are forgiven thee.' This is plain not only from the original language, but also from the whole history, the by-standers certainly so understanding them. May we not gather from this act of forgiveness that the paralytic, in coming to Christ, sought healing for the soul as well as healing for the body ? 3. "Blasphemeth." Blasphemy, in Scriptural language, means anything spoken against God or His honour. Thus it would be blasphemy to claim for oneself a power belonging of right only to God. This was what the Scribes supposed our Lord to have done in claiming to forgive sin, not knowing that He was <3od. 5. ""Whether is easier;," &c. To heal the body is easier than to forgive sins. The skill of a human physician may sometimes effect the former very quickly ; but it is only a Divine Physician who can cure the soul. We must however observe that our Lord does not ask which is easier to do, but which is easier to say. Now it is certainly easier to lay claim to power to forgive sin than to power to heal the body, because the claim in the one case could not be proved, in the other would be proved at once. An impostor might pretefid to forgive sin without being found .out. He could not pretend to heal tbe sick by a miracle without being found out. So what our Lord would say is this, ' You think I am claiming what I have no right to, and what ' it is easy to claim, because the result is invisible. Then hear Me utter ' harder words, and .claim a power which shall be visible in its result, ' And, if I .can do that which you can see, believe that I can do that ' which you cannot see".' 6. " On earth:" Why does the Lord put in these words ? Because He would imply that tbe power to forgive was manifestly His in heaven. It was only because of the laying aside, and emptying Himself of, His heavenly glory, that there could be any doubt whether He bad on earth power to forgive sins. He shows us that in putting off His glory He did not put off His power, but that the Divine attributes were His even in His humiliation. How clearly does our Lord here lay claim to the Godhead. He in no way denies the truth implied in the words of the Scribes, "Who can forgive sins but God alone 1" (See St. Mark and St. Luke.) He simply claims the power, and thus .claims the source of the power, even oneness with God. St. MATTHEW, IX. and glorified God, which had given such power unto A. p. 28. men. 9 If And as Jesus passed forth from- thence, He saw a man, named Matthew, sitting at the receipt of custom : and He saith unto him, Follow Me. And he arose, and followed Him. 8. "Uhta men." These words- do not imply that- the multitude supposed others to share in the wondrous powers they had witnessed. They saw that One who came among them as their Brother-Man possessed this wondrous power, and they glorified God for it. Tbe " power " here spoken of may include the working of miracles of healing, but seems to point most directly to the forgiveness of sin. Observe how Christ pardons in His own power and authority, as the very Fountain of all forgiveness. The Church, in her Absolutions,, acts simply as His herald, declaring to her penitent children the blessed message of His pardon. In the Absolution in the Communion Service, which is the most ancient form, tbe words are in the form of a prayer : — "Almighty " God, pardon and deliver you from aU your sins." In that of the Daily Morning and Evening Prayer the words are in the form of a solemn message pronounced by the ambassador of Christ for the comfort of all penitent believers : — " He pardoneth and absolveth all them that truly " repent, and unfeignedly believe His holy Gospel." In the Absolution in the Service for the Visitation of the Sick, which is the least ancient of the three, there is a double form ; — firstly, a prayer ; " Our Lord " Jesus Christ . . . forgive thee thine offences" : secondly that strong expression, which is so often made a stumblingblock ; "I absolve thee": — an expression which might give less offence if regarded as having a special meaning in the language of the Church, " I» absolve " being understood simply as 'I pronounce- thy absolution,' — a sentence, of course, depending for its efficacy entirely on the state of the penitent's heart. This expression also, coming down to us from an age when Church discipline was in active use, implied the removal of all Church censures or excommunication, and the restoration to Communion with the faithful. Surely the prayer in tbe first part of this Absolution should prevent our interpreting the words of the second part as a claim to a power which he who uses them has just prayed Cbrist to exercise. The Church's teaching is as follows. None can forgive sin but God alone. But it is one of the highest privileges of His appointed messengers both to pray for, and to declare and pronounce, that for giveness in behalf of true penitents, and for the sake of Jesus Christ. (See on St. John xx. 23.) 9—13. The Calling and Feast of St. Matthew. St. Mark ii. 13—17. St. Luke v. 27—32. 9. " Matthew." We can hardly doubt that this is the same person as the Levi of the paraUel passages, though in his own Gospel be calls himself only by bis new or Christian name, which means ' Gift of God,' and which he would doubtless love best. " The receipt of custom." That is, the place where he received or coUected the " custom" or taxes, — probably an offiee. This being at St. MATTHEW, LX. A. p. 28. 10 And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with Him and His disciples. 11 And when the Pharisees saw it, they said unto >™w,or' old garment, for that which is put in to fill it up "£"""'"' taketh from the garment, and the rent is made worse. they lacked when they so despised and shunned the publicans and sinners, better than the outward observance of the law, which was just what they so greatly prided themselves in. " The righteous " — " sinners." That is, those who think them selves so. 14—17. Discourse upon Pasting. St. Mark ii. 18—22. St. Luke v. 33—39. 14. " The disciples of John." Observe how St. Luke makes the question as to fasting to come from the Scribes and Pharisees. Here is a seeming difference. But we turn to St. Mark, and there we find that the question was asked by both. " Thy disciples fast not." Whether this is to be taken as a literal fact, and implies that our Lord's disciples laid aside tbe practice of fasting entirely while engaged in their new labours, or whether it only implies that they did not conform to tbe various fasts which the Jewish traditions enjoined, does not appear. It is plain however that, if they did fast at all, it was in such a manner as their Master had taught (vi. 17, 18.), that is, not to be seen of men. 15. " The children of the bridechamber," &a. Observe how our Lord uses St. John the Baptist's own comparison in His answer to His disciples. St. John the Baptist had compared himself to the " friend of " the Bridegroom" rejoicing "greatly because of the " Bridegroom's voice" (St. John iii. 29.). Such joy the disciples had, so long as Christ, the heavenly Bridegroom, was with them. Not only their new labours and constant occupation would be a reason for their not fasting; but also it was no time for fasting and mourning while they possessed tbe bliss of His presence. But the time was coming when that joy would be theirs no more, and then would be indeed a time of fasting and mourning. 16. " No man putteth," &c. Tbe two short parables in this and tbe next verses teach the vanity of attempting to mix together the spiritual freedom of the Gospel with the old ceremonies of the Law. The " old " garment" is the Jewish system with its numberless outward observances, its meats and drinks, its holy-days and new-moons and sabbaths (Col. ii. 16.), its fastings and purifyings, and the like. St. Paul calls these " weak " and beggarly elements" (Gal. iv. 9.), and speaks in another place of the "weakness and unprofitableness thereof" (Hebr. ix. 18;). Tbe "new St. MATTHEW, LX. a.d. 28. 17 Neither do men put new wine into old bottles : else the bottles break, and the^iflhe runneth out, and the bottles perish : but they put new wine into new bottles, and both are preserved. 18 t While He spake these things unto them, behold, there came a certain ruler, and worshipped Him, saying, My daughter is even now dead : but come and lay Thy hand upon her, and she shall hve. "cloth" is the Gospel, which it would be vain to try to fit into such a system. The garment of tbe Christian must be all new. " If any man " be in Christ, he is a new creature : old things are passed away; behold, " all things are become new " (2 Cor. v. 17.). 17. " Old bottles." Made of skin or leather, and, if not sound and new, unable to bear the fermentation of new wine. To engraft the living spirit of the Gospel upon the ceremonies of the Law was as fatal a ¦mistake as putting new wine into old bottles. They cannot agree to gether. The old Law is broken and destroyed, and the new spirit of . the Gospel is lost, in the attempt. This is the great subject of the Epistle to the Galatians (See especially iii. 1 — 5. iv. 9 — 11. v. 1 — 4.). Many by the old and new bottles understand persons, — the old, those brought up in, and clinging to, the ceremonial observances of the Law, — the new, those accepting the renewing grace and freedom of the Gospel. But perhaps it is better to understand by the bottles rather the systems themselves, or the ordinances of the old and the new covenants, than the persons of those under the old and the new systems and ordinances. StiU what is said of tbe ordinances may be truly said of the persons also. For if the old ordinances and ceremonial observances of the Law cannot contain the free and living spirit of the Gospel, neither can those clinging to such ordinances (Uke the Galatians) receive and retain that spirit. 18—26. The Miracles of the Raising of Jairus' daughter, and the Healing of the woman with the issue of blood. St. Mark v. 21—43. St. Luke viii. 40—56. 18. "A certain ruler." St. Mark and St. Luke both relate this and the accompanying miracle more fully. This "ruler" we learn from them was named Jairus, and was a ruler of the synagogue, probably at Ca pernaum. " "Worshipped." The other Gospels describe Jairus as falling down before our Lord ; an act of homage which seems to show that he felt Jesus to be more than man (See on ii. 2.). " Pead." St. Mark says " at the point of death," St. Luke " a dying." No doubt the child was to all appearance very near death when the father started in search of Christ, and he would conclude she must have died by the time be spoke. The meaning seems to be, ' My daughter, ' who lay at the point of death as I left her, must by this time be ' dead.' " She shaU Uve." Perhaps we may see here a faith in Christ's power 18. "Even now dead." See Note on viii. 25. St. MATTHEW, IX. 19 And Jesus arose, and followed him, and so did a.p.28. His disciples. 20 And, behold, a woman, which was diseased with an issue of blood twelve years; came behind Him, and touched the hem of His garment : 21 for she said within herself, If I may but touch His garment, I shall be whole. 22 But Jesus turned Him about, and when He saw her, He said, Daughter, be of good comfort; 'thy faith hath made thee whole. And the woman ' Lnke ?. so. was made whole from that hour. &18.42; 23 And when Jesus came into, the ruler's house, and saw mthe minstrels and the people making am„s^ ¦* X 02 Chron. 35. noise, 25. 24 He said unto them, "Give place: for the maid "Acts 20.10. is not dead, but sleepeth. And fhey laughed Him to scorn. 25 But when the people were put forth, He went in, and took her by the hand, and the maid arose. even stronger than that of the sisters of Bethany. They said, " Lord, "if Thou hadst been here; my brother bad not died" (St. John xi. 21 & 32.). Jairus went farther, and, believing bis daughter dead, said, " Come, and lay Thy hand upon her, and she shall live." 23. "Minstrels." It was customary in the East for musicians to play mournful music in a house where one was dead ; and also for the assembled people to express their grief much more noisily than we should think becoming. 24. " The maid is not dead, bilt sleepeth." There can be no doubt that our Lord is here using like language to' that which He used of Lazarus, " Our friend Lazarus sleepeth ; but I go that I may awake " him out ef sleep " (St. John xi. U.\ Death to the beUever is always a sleep, as it was to St. Stephen in the midst of tbe stones which were crushing him (Acts vii. 60.) ; but it was yet more fitly so called by our Lord when He knew how speedy was to be the awakening. . "They laughed Him to scorn." This proves how thoroughly the people were convinced of her death. They at any rate are trustworthy witnesses t© the reality of the miraele, "knowing that she was dead" (St. Luke), _ 25. " The> maid arose." Farther particulars are found in the pa rallel passages. We would pause here, in the presence of this our Lord's first miracle of Eesurrection, to note how He is Lord over death in all its stages. Here He calls back the spirit which has but a little while left its earthly tabernacle. The widow of Nain's son is restored to his mother as he is being carried out for burial, which in the Holy Land would probably be the evening of the day of death, or at latest the day after. Lazarus had been dead four days. If we add to these the rising 20. "Behold, a woman" tie. This miracle I that it is better to reserve the discussion is given so much more fully by Stj Mark I of it for his Gospel. St. MATTHEW, IX. a.d. 28. 26 And 2 the fame hereof went abroad into all that 2 of, -J a> J Oi David, nave mercy on us. 28 And when He was come into the house, the blind men came to Him : and Jesus saith unto them, Believe ye that I am able to do this'? They said unto Him, Yea, Lord. 29 Then touched He their eyes, saying, According to your faith be it unto you. 30 And their eyes were opened ; and Jesus straitly P&i'28i Acta j. 13. 4 b Simon the Canaanite, and Judas c Iscariot, who « John 13. 26. -i i , j -n~ also betrayed Him. 3. "Bartholomew." Supposed, with much reason, to be the same person as Nathanael. Three Teasons may be given for this belief. First, Jiartholomew is only a name of parentage, the 'Bar' at the beginning of Hebrew names signifying ' son of,' so that probably he would have another name. [Compare St. Peter's name of parentage 'Bar-jona,' or Son of Jona ; and the name the Apostles gave to Joses, ' Barnabas,' or Son of Consolation.] Secondly, in the account of the calling of the first disciples by St. John (i. 40 — 51.) Nathanael is brought to Jesus by Philip, just as Simon Peter by his brother Andrew, while in three of the lists of the Apostles Philip and Bartholomew axe coupled together. Nothing could be more natural, if Bartholomew be the same as Na thanael. Thirdly, Nathanael is mentioned by St. John (the same Evan gelist who speaks of him under this name in his first chapter) as present with other Apostles when our Lord appeared at the Sea of Tiberias after His Eesurrection (St. John xxi. 2.). " Matthew the pubUcan." Perhaps few things are more remarkable in studying the various writings of the New Testament than the sin gular humility of the inspired writers. They whom Christ exalted most love most to humble self. Most often self is kept carefuUy in the shade. Where obliged to be named, how humbly is it mentioned. Here St. Matthew adds to his name that which would be esteemed his shame and dishonour. Verily "he that bumbleth himself shall be exalted" (St. Luke xiv. 11.). Perhaps it is not by mere accident that the Evan gelist here places his own name below that of St. Thomas, whereas St. Mark, and St. Luke in his Gospel, place it above. "James the son of Alphams." Called 'James the less' to distur guish him from the son of Zebedee. Alphseus is probably the same as Cleopas (See Note on St. John xix. 25.). "Lebbaeus." This Lebbams or Thaddseus of St. Matthew and St. Mark is generally allowed to be the same person as " Judas the bro- "ther of James" of St. Luke. Thus be is brother to the last-named Apostle, and son also of Alphseus or Cleopas. He is the writer of the General Epistle of St. Jude. (See Note on xiii. 55.) 4. " Simon the Canaanite." The spelling of this latter word in our English translation is wrong. It should be ' Cananite.' Some imagine this to signify a native of Cana in Galilee, but it is more probable that it is taken from a Hebrew word meaning the same as the Greek word "Zelotes" used by St. Luke, and signifies a member of the sect .of the Zealots. These persons were very wild and fanatical in their notions, thinking tbey had a call from heaven to punish sin, and taking the law into their own bands for that purpose. Their cruel outbreaks helped at last to bring down destruction on their country by rousing tbe anger of the Eoman government. Note how the Pharisees feared that Christ's teaching would have this effect (St. John xi. 48.); and tbe Town-clerk of Ephesus feared they might be called to account for the uproar in the theatre (Acts xix. 40.). Of course it was before his conversion that Simon was " Zelotes " in the above sense : but as " Zelotes " might imply St. MATTHEW, X; i 5 Thise twelve Jesus sent forth, and commanded a.d. 28. them, saying, dGo not into the way of the Gen-dcITxT tiles, and into any city of ethe Samaritans enter e^ee2fKin- ye not: John 4. 9, 20. a zeal for right, as well as for wrong, the name might have been kept in a new and Christian sense to distinguish this Apostle and mark his ardour 'and zeal for bis new Master. " Iscariot." This word only signifies the native place of the traitor. It is literally 'a man of Kerioth.' Kerioth was a town close to the southern border of the Holy Land. (On our Lord's choosing of the traitor see on St. John vi. 70.) 5. "Sent forth." As we learn from St. Mark, "by two and two;" and probably in the pairs as given in tbe foregoing list. The word translated "sent forth," both here and in verse 16, is that from which the word 'Apostle' is formed. It was this solemn send-big forth which made the name 'Apostles' so fitting for the chosen Twelve. " Commanded them, saying." The remainder of the chapter, con taining our Lord's commission to His Apostles, naturally divides itself into three portions. In tbe first of these (5 — 15)' our Lord gives' direc tions for the present mission of the Apostles to the cities of Israel, His words referring to that special time and that special journey. In the second portion (16 — 23) our Lord looks forward to a future time and a wider work. His directions point to the great missionary work of His Church when He should in person be taken from her. They would principally apply to that work as carried on by the Apostles after the Ascension, and as described by St. Luke in the Acts of tbe Apostles. But tbey certainly may also be applied to all missionary work. In tbe third portion (24— end) the great Head of the Church widens the range of His view still farther, and speaks of the mission of that Church in the world in terms which, though touching most closely those who hold His special commission as ordained ministers, have their bearing upon all Christian people, whose plain duty it is to preaph Christ and His Tringdom by being the " salt of the earth " and the " Ught of the "world" (v. 13, 14.). 5. " Commanded them, saying." It is not necessary to believe that the whole of this conversation was spoken at once or on one occasion. If we compare the pa rallel passages in St. Luke, it would seem as though part were spoken at the send ing forth of the Apostles, and part at the sending forth of the seventy disciples. (See St. Luke xii. 11, 12, and 51—53, for the former, and x. 3—16, for the latter.) It is generally allowed that St. Matthew appears to delight in grouping together matters which hear -upon each other, or have a common link of connection, with out any purpose of presenting them in the order of their occurrence. Remarkable instances of this are seen in the grouping together ofmiracles in the eighth and ninth chapters, of parables in the thir teenth, and of pictures of the Judgment Day in the twenty-fifth. On the other hand St. Luke, as we may leara from the Opening words of his Gospel, aims at a more historical arrangement, and under takes to write the things he narrates " in " order." Thus upon the present chapter Bishop Elticdtt writes: When we re- " member that St. Matthew does not no- " tice the sending forth of the Seventy, "and further, when we compare the in- " structions delivered to them, as record- " ed by St. Luke with those which are "here recorded by St. Matthew as ¦ deli- " vered to the Twelve, it seems hard to "resist the conviction that, as the first "Evangelist was moved. in the preceding "chapters to group miracles together, so "in the present case he is presenting in " a collateral form all our Lord's instruc- " tions on the subject of missionary duties " and labours generally." St. MATTHEW, X. AD-28: 6 fbut go rather to the *lost. sheep of the house fch.15.2*. x- T„r„p-| Acts 13. 46. 0I -LMcMJl. s Isai. 53. 6. Jer. 50. 6, IT. Ezek. 34. 5, 6, 16. 1 Pet. 2. 25. The first, of these portions (5—15) again divides itself into four parts : — i, (5, 6) the persons to whom the Apostles were to go : ii, (7, 8) the work they were to do : iii, (9., 10) their means of support : iv, (11— 15) their manner of proceeding. " The Gentiles." Why not ? Was not Christ come to be " a light "to lighten the Gentiles," as well as to he the glory of His people Israel? Yes, but not yet. Their time was not come. But this com mand, not to go to the Gentiles, was expressly withdrawn by our Lord before His Ascension, when He bade His Apostles go and "teach all " nations'" (xxviii. 19.) ; and when He promised them power, in the gift of the Holy Ghost, to be witnesses unto Him " both in Jerusalem, and " in all Judaea, and in Samaria, and unto the uttermost part of the "earth" (Acts i. 8.), St. Paul too received exactly an opposite com mission to that given now to tbe Apostles. He was to be the Apostle of the GentUes, and to minister, chiefly at least, to them (See Gal. ii. 7, 8.). " Samaritans." Although Samaria occupied the very centre of the Holy Land (See Map), its inhabitants were mainly of Gentile origin, being sprung from those heathen people whom Esarhaddon, king of Assyria., sent there to occupy the country, from which his grandfather Shalmaneser had carried the remnant of the ten tribes of the kingdom' of Israel into .captivity. For a short time these new settlers retained tbe worship of the false gods of their native land, but, .God having punished them by sending lions among them, they asked for some of the Israelitish priests who were in captivity to be s.ent to teach them the worship of the true God. After this they for some time adopted a mixed worship, acknowledging the God of Israel, hut retaining much of their ancient heathenism (See 2 Kings xvii. 24 to end). At a later period many Jews of the upper classes, discontented with their own laws and government, joined the Samaritans ; Manasseh, son of the high (priest, who, in violation of tbe Jewish law, had married a daughter of Sanballat governor of Samaria, being «mong them, Sanballat at this time built on mount Gerizim a rival temple to that at Jerusalem (See on St. John iv. 20.), and made his son-in-law Manasseh high priest. From this time the Samaritans gave up their idolatry, though retaining a very imperfect faith and worship (See ori St. John iv. 22.), Samaria henceforth became a refuge for lawless and discontented Jews ; and this, added to the difference -of race, and the schismatic act of setting up a rival temple, caused the deadly enmity which existed between the Jews and Samaritans. The Jews "had no " dealings With the Samaritans " (St. John iv. 9.), and when they wished to say the bitterest thing they could of Christ, they said " Thou art "a Samaritan, and hast a devil" (See on St. John viii. 48.). When the Church, after the descent of the Holy Ghost, came forth before the world as a "Catholic" Church, .that is, universal, free to all alike, Samaria, as tbe nearest neighbour, was the first to be invited within the fold (See Acts viii. 5—8.). 6. " The lost sheep of the house of Israel." It was God's will that His chosen people should have the first offer of the Gospel. This even the Apostle of the Gentiles himself carefully bore in mind, wherever St. MATTHEW, X., 7 And as ye go;" preach, saying, hThe kingdom a. p. 28. of heaven is at hand. tch.3.2. 8 Heal the sick, cleanse the lepers, raise the dead, &417' cast out devils : 'freely ye have received, freely give. 'Actsais.ao. 9 k2 Provide neither- gold, nor silver, nor brass klSwri;„9-„l- ° ' ' ¦ Luke 22. 35. in your purses, aor, cm. 10 nor scrip for your journey, neither two coats, he went, even in Gentile cities, making his appeal to the Jews before he turned to the Gentiles. We must not think that God (if we may speak it without irreverence) changed His purpose, when tbe Jews had rejected His offers of mercy, and then resolved to open the door of grace to the Gentiles. His purpose had always been " to gather together in " one all things in Christ" (Eph. i. 10.), .and to make both Jews and Gentiles " one," breaking down tbe " middle wall of partition" between them (Eph. ii. 14.). But God bad not " cast away His people, which " He foreknew " (Heb. xi. 2.), and to them the Saviour was sent, even though, when "He came unto His own, . . . His own received Him not " (St. John i. 11.). (See on ii. 11.) , 7. " The kingdom of heaven is at hand."' This shows at once that the first portion of these directions belongs to the special missionary journey the" Apostles were then about to undertake. The preaching is still only preparing the way of the Lord. The Apostles have still to sound the note of tbe forerunner, and declare the near approach of the kingdom of grace. So did Jesus Himself begin to preach (See iv. 17.). 8. "Freely give." An excellent comment on these words will be found in St. Peter's exhortation to the presbyters of the Church, " Feed " the flock of God which is among you, taking the oversight thereof, "not by constraint, but willingly; not for filthy lucre, but of a ready " mind" (1 St. Peter v. 2.). 9. " Provide" &c. The command, ; both ( here and in St. Luke's Gospel (ix. 3.), not to "provide," or "take," a staff seems at variance with St. Mark's . account (vi. 8.), in which we find the words " save "a staff only."i The true explanation is probably that the Apostles were commanded not to provide, by purchase or otherwise, anything for their journey, .although, what they had already they might take with them. Thus St. Matthew and St. Luke give the general command, St. Mark naming, with his usual accuracy, an exception allowed. We could understand our Lord saying, ' Do not get for your journey money, ' coats, shoes, nor staves, or, if you have staves, go with those only.' 10. " Shoes." , That is, probably, a second pair, as with the " two "coats." But' possibly our Lord means that they should not _ wear " shoes " at all, but simply the plainer " sandals " (St. Mark vi. 9.), which were mere soles of leather bound On with thongs. That these commands only referred to that particular time we can see by our Lord's own so different commands at a later time (St. Luke xxii. 35, 36.). So it would only show ignorance to take them as a rule for Christ's ministers now, except in the general sense of a command to avoid aU worldly cares and anxieties, and to be content with what God provides. 7. " The kingdom of heaven." See on iii. 2. - St. MATTHEW, X. a. P. 28. neither shoes, nor yet 2 staves : ' for the workman is 2Gr. aetag. worthy of his meat. 'ic0™'9'7' 11 And m*° whatsoever city or town ye shall 1 Tim. 6. is. enter, enquire who in it is worthy; and there abide till ye go thence. 12 And when ye come into an house, salute it. 13 And if the house be worthy, let your peace bps.35.13. come upon it: mbut if it be not worthy, let j-our peace return to you. 14 And whosoever shall not reeeive you, nor hear n Neh. 5. is. your words, when ye depart out of that house or &i8. 6.' ' city, "shake off the dust of your feet. " The workman is worthy of his meat." This does not only mean that " they which preach the Gospel should live of the Gospel" (1 Cor. ix. 14.), and so bid the Apostles claim support from those to whom they brought their saving message. It means that they were to trust to God to provide for them. God hired them to labour in His vineyard. From Him tbey were to look for their wages. No doubt God did provide for them by opening the hearts of disciples in all cities to receive and support them. But the claim spoken of by our Lord is on God, not on man. 11. " 'Worthy." That is, to receive you and your good tidings ; a "son of peace" (St. Luke x. 6.). 13. " Let your peace eome upon it." We should rather expect to read, ' Your peace shall come upon it.' But our Lord's words show that tbe bestowal of peace was in some sense the very act of the human minister who spoke the words of blessing. The salutation of peace, or the parting blessing, spoken with earnest intention, and received with faith, is no mere form, but one of God's channels of grace. Observe that the salutation will often be given to tbe unworthy. Even Apostles would mistake. How much more uninspired men now. But it is better to be over-ready to trust than over-ready to suspect ; and, even if a mistake is made, the very blessing is not lost. Others may reject it ; but it may return into the bosom of him who speaks it. Again the Lord says, " Let your peace return," not ' It shall return' : because it would depend on how tbe utterer of the blessing behaved to the unworthy whether it were so or not. He that, when he is met by slight and opposition, is gentle and patient and loving, takes back the' peace be would gladly have bestowed into his own bosom. He that is harsh and stern and angry loses it both for the other and for himself also. 14. "Shake off the dust of your feet." This would mean, 'We 'break off all fellowship with you. We believe you to be in such peril ' that we will not have the least thing in common with you. We take 'back tbe peace we would have left with you, and we leave you with' your guilt. We have done our part, and are pure from your blood' (bee Acts xx. 26.). We must not forget, in reading these words, bow <*od had striven with His people from the first, preparing them by tbe law and the prophets, and finally by the preaching of John the Baptist, tor the coming of Christ. So their refusal to listen was the crowning act of a long series of hke refusals (Compare the awful passage Prov. i. St. MATTHEW, X. 15 Verily I say unto you, °It shall be more tole- a.d. 28. rable for the land of Sodom and Gomorrha in the oCh. 11.22, 21. day of judgment, than for that city. 16 ^f Behold, I send you forth as sheep in the midst of wolves: pbe ye therefore wise as serpents, PEom. u. 10. and 12 harmless as doves. ' ^to^if'w. 17 But beware of men : for rthey will deliver youa*"^*;"- up to the councils, and Bthey will scourge you infch'24.9. ' their synagogues ; a Acfa 6- *°- 18 and *ye shall be brought before governors and * Acta 12. 1. kings for My sake, for a testimony against them and tlt^w. the Gentiles. siw.ie. 19 But when they deliver you up, take no thought 24 to end.). May it not be that this verse and the next are a paraUel to the fearful words in the latter half of St. Luke xii. 10., " Unto him "that blasphemeth against the Holy Ghost it shall not be forgiven"? Those words seem to have been a part of our Lord's instructions to His Apostles, though repeated on another occasion (See on xii. 31.). 16. Here begins the Second part of the discourse (See on 5.), in whicb our Lord takes a wider view, and plainly speaks of such trials as those which we read of in tbe Acts of the Apostles. ""Wise as serpents, and harmless as doves." To unite together this wisdom and this innocence is indeed a hard thing. Wisdom without harmlessness is an awful gift. . It is the very character of Satan. But harmlessness without wisdom, is weak and powerless for good. The Christian must seek to be both wise in his dealing with others, and also loving and gentle ; but, in so seeking, let him remember that it is better to be wronged than to wrong, and that, if Satan, "tbe Old Serpent" (Bev. xii. 9.), is wise, God is Love. 17. " Councils." These were Jewish courts of law, before which we read that St. Peter and St. John were brought (See Acts iv. and v.). In the latter chapter we read also of the beating or scourging men tioned in the text. 18. Governors and kings." As in the case of St. Paul, who was brought before Sergius Paulus, Gallio, Felix, Festus, and Herod Agrippa. " For a testimony against them." The word " against" is not in the Greek, and it would be quite. as correct to translate tbe passage, "for " a testimony to tbem." The word spoken by the Apostles was to be a witness of the truth to all, whether that truth were received or re jected. It was indeed a testimony against those who rejected it, and they were the most. But, whether they would hear, or whether they would forbear, they should know that there had been a prophet ainong them (Ezek. ii. 5.). 19. " Take no thought." That is, ' Be not over anxious' ; the same expression as that used in the Sermon on the Mount (vi. 25.). How anxiously do men, when caUed upon to defend themselves in public, desire to speak tbe right thing and in the right way. This might have 15. See on the fuller passage in the next Chapter (xi. 23, 24.) F2 St. MATTHEW, X. A. p. 28. how or what ye shall speak : for u it shall' be given «eITi7 you in that same hour what ye shall speak. _ _ xJer'an.T23 S 20 * F°X tt *S n0t ^ ^^ SPeab' ttlt ^ ^P"1* °f XA«ta*.'8.' 'your Father which speaketh in you. *Tim!)i.iT. 21 ^Aiid the brother shall dehver up the brother yMlc:,%!6' to death, aiid the father the child: and the children shall rise jip against tlieir parents, and cause them to be pufto death. * Dan. 12. 12, 22 And ye shall be hated of all men for My "'.24.13. name's sake: zbut he that endureth to the end *ti2u13- shall be saved. Arts'slsi 23 But awhen they persecute you in this city, |fi^-' flee ye into another: for verily I say unto you, 2 or, evk, or, Ye shall not 2 have gone over the cities of Israel, /ch-te. 28. b till the Son of man be come. been a snare to the Apostles, who were bidden to be " wise' as serpents." Therefore they are told not to be anxious as to their words; inasmuch as they should receive the aid of the Holy Spirit in speaking. Surely these "holy men of old spake,!' not alone in the utterance of the lip, but still more in the record of the pen, " as they were moved by the " Holy Ghost." 22. " Hated of aU men." " The friendship of the world is enmity "with God" (St. James iv. 4.). Therefore it is "blessed" (v. 11.) to be reviled and persecuted and. bated by the world. But only if it be for Christ's sake. It is easy to bring down hatred and persecution by self-will and folly. Then the blessedness is gone. "To the end." What "end" is this? Probably to each man the end of his own trial, whensoever that may be, tbe sentence being of the nature of a general saying, though of course here applied to tbe Apostles. It may however refer to that fearful destruction of Jerusalem which is used by our Lord as a type of the last day, and of which He speaks in tbe next verse, but much more fully in ch. xxiv. (See on xxiv. 13.) 23. "Flee ye into another." Not therefore abandoning the work, but, as the next words show, to carry it on with the greater zeal. The best illustration of the command here given is to be found in the history of St. Paul's first Missionary journey in Acts xiii. and xiv. " TiU the Son of man be come." The coming of Christ has more than one meaning in the New Testament. Besides the last coming to judge the world,, the expression also means tbe coming to take vengeance upon the guilty nation of the Jews in the destruction of Jerusalem, an event the horrors of which have rarely, if ever, been equalled, and which was therefore a most fit type of the final destruction of the wicked at the last great day (See on xxiv. 21.). Our Lord urges speed uponHis Apostles, inasmuch as they would not have time to visit all the cities of the land of Israel, to bear their witness to them, before that people should be overthrown, their land taken from them,, and them- 21. "And (he brother shall" &c. See on I is most important, in order to understand 34—36. this expression correctly, to study care- 2i. Till the Son of Man be come." It I fully Chapter xxiv. throughout. St. MATTHEW, X. 24 % ° The disciple is not above Monaster, nor the a.d.28. servant above his lord. cLukee.4o. 25 It is enough for the disciple that he be as his i^S:16' master, and the servant as his lord. If d they have*'*-'®^- called the Master of the house 2 Beelzebub, how Luke ii. 15, much more shall they call them of His household 1 st* 8' ^ 26 Fear them not therefore : "for there is nothing "bcMul covered, that shall not be revealed ; and hid that • Mark 4. 22. 1 n . t 1 ' ' Luke S. 17. shall not be known. 27 What I tell you in darkness, that speak ye in light : and what ye hear in the ear, that preach ye upon the housetops. selves driven away as exiles into all lands (See on xvi. 28.). This even happened A.D. 70, about 40 years after these words were spoken. 24. With this verse begins the third portion of our Lord's address ti the Apostles. In this portion He speaks more widely and generaUi of the Christian's position in the midst of an unbelieving work (See on 5.). "The disciple is not above his master." This saying is ofthe natun of a proverb, and is used by our Lord elsewhere for different purpose (See St. Luke vi. 40, and St. John xiii. 16.). Here the meaning is plain and is the same as that in St. John xv. 20. Christ's servants must no expect to be better treated than Christ Himself was, but must be satis fied if no worse treated. St. Paul counted it a great gain to know thi " feUowship " of his Lord's " sufferings " and to be made " conformabli "unto His death" (Phil. ni. 10.). And tbe Church, in the exbortatioi in tbe Service for the Visitation of the Sick, says, " There should b "no greater. comfort to Christian persons than to be made like Chris " by suffering patiently adversities troubles and sicknesses." And again " Our way to eternal joy is to suffer here with Christ; and our door ti "enter into eternal life is gladly to die with Christ." 25. " Beelzebub." The name of an idol worshipped by tbe PhiUstine (See 2 Kings i. 2.) ; used by (he Jews as a name for Satan. In ascribin; our Lord's miracles to the power of Beelzebub (xii. 24.), tbe Jews ii effect, though perhaps not in actual word, called Him by this name. 26. " Pear them not." The greater part of what foUows flows fron these words, and consists of reasons for not fearing man. " There is nothing covered," &o. This again is one of those saying frequently repeated by our Lord. Here the meaning seems to be this The efforts of man cannot really binder the spread of God's truth Therefore fear not. Tbe word, now as it were secret and bidden, shal be proclaimed aloud. Your work as heralds of the Gospel shaU not fail So be not discouraged. Speak boldly to aU men the message I nov fieak to you in private. Another meaning the words may bear is this ear not; because all your secret sufferings and persecutions and labour: shall at last be acknowledged openly in that day, when the Lord shal come, " who both will bring to light the hidden things of darkness "and will make manifest the counsels of tbe hearts: and then shal " every man have praise of God." (Compare on St. Mark iv. 22.) St. MATTHEW, X. a.d.28. 28 fAnd fear not them which kill the body, but usa.8.12,13. are not aDie to kill the soul: but rather fear Him iPet3.'u.' -vy^ich is able to destroy both soul and body in hell. 'it is in value 29 Are not two sparrows sold for a 2 farthing'? and, }trSZgyin one of them shall not fall on the ground without the original, -r* ri aS being the your 1 atner. ZthiCan0f 30 "But the very hairs of your head are all ITZiti. numbered. Sl Sam. 14. 45. 2 Sam. 14. 11. Acts 27. 34. 28. " Pear Him." Who is spoken of in these words ? It is not easy to decide. Stier, a very able German Commentator, says, On no other words in all the Bible could the contest arise whether God or Satan be signified. He takes strongly the latter view. Much may be said on both sides, but probably it is best, as it is certainly most usual, to refer. the words to God. In that case there is, no doubt, a slight change in the sense of the word " fear," which when applied to God cannot signify dread, but that better fear which is a fear of offending, and not a dread of the person feared. Still, if the whole passage be read thoughtfully, it seems more natural to take this view. It would be no encouragement to tbe Apostles to be told to fear tbe power of Satan. Nor does it seem a natural thing to say they must fear Satan, but must not fear Satan's instruments, namely evil men. It is a much more natural thing to say they must fear God, but not man, even if tbe sense of the word "fear" be slightly different as applied to God and man. " Soul and body in heU." We have here a distinct witness to the general resurrection of the flesh. All shall rise again, though "some "to everlasting life, and some to shame and everlasting contempt" (Dan. xii. 2.). It must be observed that the word here translated " heU" signifies the place of eternal torment, and is quite a different word from that used for tbe place of departed spirits, while separate from the body, although both are unfortunately translated by the same word "Hell" in English. When we read of "-destroying" soul and body in heU, we must remember that to destroy does not mean to annihilate, or put an end to, for we read of being "punished with everlasting destruction from " the presence of the Lord" (2 Thess. i. 9.). 29. " "Without your Father." This expression is explained by tbe fuller one in St. Luke (xii. 6.), " not one of them is forgotten before " God." Observe it is "your Father," not their Father, and so how much stronger the ground of confidence. 30. " The very hairs of your head." This is certainly true as a fact. For God, who knows all things perfectly, must know this as surely as He knows the number of the stars. But it does not seem as if the mere knowledge of God were meant in this place to encourage the Apostles. It seems rather as if the words were meant to imply that God cares for even the least things in His children. Thus the ex pression would be used in the same sort of sense as in the words ." There "shall not an hair of your head perish" (St. Luke xxi. 18.), and " There "shall not an hair fall from the head of any of you" (Acts xxvii. 34.), where the sense is that not the least barm should happen to them. 28. "Hell." SflR Nnt* nr, -ri 9.3 and n>i».»)CT on gt. Luke xvi. 23. St. MATTHEW, X, 31 Fear ye not therefore, ye are of more value a.d. 28. than many sparrows. 32 h Whosoever therefore shall confess Me before " E™. io. 9, men, 'him will I confess also before My Father iL. 3.6. which is in heaven. 33 kBut whosoever shall deny Me before men, him "Marks. 38. will I also deny before My Father which is in 2Tim92.i2. heaven. 34 l Think not that I am come to send peace ^.rj49' 32. ""Whosoever therefore shaU confess Me." This confession of Christ before men is no" mere confession of the lips, no mere crying " Lord, Lord," which is declared by Himself in the Sermon on the Mount (vii. 21.) to be worthless in God's sight. It is that confession which is made by a Ufe of stedfast and consistent Christian conduct. The world will believe our actions rather than our words. What a wonderful encouragement must the gracious promise of this verse have been to the Apostles fearlessly to bear their Lord's message among men. What a wonderful encouragement to aU who experience the truth of St. Paul's words, that " all that will Uve godly in Christ Jesus shall " suffer persecution" (2 Tim. iii. 12.). 33. ""Whosoever shaU deny Me." As the confession in the last verse is a consistent and abiding confession, so the denial in this is also a practical living denial of Cbrist. Human weakness may fall, and deny Christ, as St. Peter did, and yet repent, and receive at last Christ's gracious confession before His Father in heaven. Many, on the other band, may profess to know and to serve Him, while "in works they " deny Him" (Titus i. 16.), and shall be denied by Him at the last. 34. " Think not that I am come to send peace on eaxth." How strange this sounds ! Was not Christ the " Prince of Peace" (Isa. ix. 6.)? Did not the Angels sing " On earth peace" (St. Luke ii. 14.) \ Did not tbe Lord Himself say, "Peace I leave with you; My peace I give unto " you" (St. John xiv. 27.) % Was not the very salutation the Apostles were to utter when they entered any house, " Peace be to this house" (St. Luke x. 5.) ? How then can Christ say that He came not to send peace? There are two main answers to this question. First, we must distinguish between different sorts of peace. There is the inward peace of the spirit, that peace which the Apostle speaks of when he writes, " The peace of God, which passeth aU understanding, shaU keep your " hearts and minds through Cbrist Jesus" (Phil. iv. 7.). And there is the outward peace of friendly concord and unity. The former peace Christ bestows even where the latter is, at the very same time, and by the very same means, marred and broken. When tbe Apostles _ spoke " Peace be to this house," they often came to bring outward division and strife among its members. ¦ The peace came to those who were ' sons of peace,' and they were kept peaceful even in the midst of strife, " troubled on every side, yet not distressed" (2 Cor. iv. 8.). How clearly does our Lord show that this is so, when He says, " These things I have " spoken unto you, that in Me ye might have peace. In the world ye " shaU have tribulation : but be of good cheer ; I have overcome the " world" (St. John xvi. 33.). Secondly, we are not to suppose that the St. MATTHEW, X. a.d.28. on earth: I came not to send peace, but a — ' sword. m Micah 7. 6. 35 For I am come to set a man at variance m against his father, and the daughter against her mother, and the daughter in law against her mother in law. »ps.4i.9. 36 And "a man's foes shall le they of his own &S5. 13. 7 7 , J Micah 7. 6. household. oLutoii.^. 37 °He that loveth father or mother more than Me is not worthy of Me : and he that loveth son or pen i6 24 daughter more than Me is not worthy of Me. Mark s. 34. 38 p And he that taketh not his cross, and followeth &14.27. after Me, is not worthy of Me. strife our Lord speaks of was to be, a lasting strife. The best and surest peace is often only to be reached through strife. So that we need not limit the " peace on earth," which the Angels sang of, to inward peace. Assuredly the fruit of Christianity in the world is peace, and not strife, however much its first effect may be the sundering of the bonds of family union. "A sword." Not in the hand of the Christian, but in the hand of his persecutors. 35. " To set a man at variance." This is made plain by comparing it with verses 21 and 36, from which we see that, although variance was to be, yet that variance would be stirred up, not by the Christian convert, but by the enemies to the cross of Christ. 37. " He that loveth father or mother more than Me." If this verse stood alone, we should not be at a loss to understand it. But taken in close connection with what goes before, it receives a more special and definite meaning ; as though our Lord said, ' The Christian ' shall find those nearest and dearest to him ranged against him, because ' ranged against Me. He must make his choice between them and Me. ' If he love them best, so as to refuse to part with them for My sake, ' he is not worthy of Me, — not worthy to follow Me, and to be My • disciple.' How blest were they who, whatever their outward trials and persecutions, were counted wwrihy of Christ ! Well might He. say to " such, " Rejoice and be exceeding glad, for great is your reward in " heaven" (v. 12.). It is weU to observe that, although our Lord's words in St. Luke (xiv. 26.), " If any man eome to Me, and hate not " his father, and mother, and wife, and children, and brethren, and " sisters, yea, and his own life also, he cannot be My disciple," sound more severe than those before us, tbe meaning is probably the same, and the one place is to be explained by the. other. 38. " His cross." We are so familiar with the thought of the cross as bound up with the very work of Redemption that perhaps it does not always strike us how strange these Words must have sounded when they were uttered. The punishment of crucifixion was a Roman, not a Jewish, punishment, and, although no doubt sometimes witnessed at that time at Jerusalem, it is hardly likely that the carrying of the cross had become a common expression for bearing what is hard and painful. Thus these 34. " A sword." See on St. Luke xxii. 36. St. MATTHEW, X. 39 « He that findeth his life shall lose it: and he a.d. 28. that loseth his life for My sake shall find it. ich. ie 25 40 rHe that receiveth you receiveth Me, and he jotoil'.l that receiveth Me receiveth Him that sent Me. r£u'ke89648 41 sHe that receiveth a prophet in the name of John 12.4*. a prophet shall receive a prophet's reward; and he Gai. 414. that receiveth a righteous man in the name of a right- 'L^f?'"'10' eous man shall receive a righteous man's reward. t2^in- *• 8" 42 *And whosoever shall give to drink unto one of & 25. io.' these httle ones a cup . of cold water only in the name till. 6. '10.' words are a prophecy, "signifying what death He should die" (St. John xii. 33.), as well as a saying, teaching the necessity of seh-denial and self- sacrifice for Christ's sake. 39. "He that findeth his life." The words translated "findeth" and "loseth" in this verse are literaUy 'hath found' and 'hath lost.' The sense is, ' He that has taken good care of his life here below, refusing ' to peril it for My sake, that man shall lose what is only worthy to be ' called "life," namely, life eternal: while he that has given up his life ' here below, whether in will or in deed, for My sake, that man shall find ' his true " life" '. This saying is true, not only literally, of such as actually either suffer, or refuse to suffer, for Christ ; but also in a more general sense, of such as either choose to have their portion in this life, or " count all things but loss" that tbey may " win Christ" (Phil. iii. 8.). In this latter sense the best commentary on this saying is in tbe two parables of the Rich Fool, and Dives and Lazarus. 40. " He that receiveth you receiveth Me." In the account of the Day of Judgment given in chapter xxv. we learn that we are to see Christ in His poor (xxv. 35 — 45.) ; here we learn that we are to see Him in His ministers. But in both cases it is not the persons themselves, but that1 which they bear about them, which makes them to represent Christ. In the poor it is their poverty ; in the ministers of Christ it is their message and commission. 41. " In the name of a prophet." That is, because he is a prophet. Again observe it is not the man, but the office, which is to be regarded. The man may be unworthy of his holy office, but he that receives him for the sake of his office (and so for the sake of Him whose office he fills) shall not lose his reward. We do not doubt that those who received Judas Iscariot, because he was Christ's Apostle, received their reward in blessings from Him who sent the messenger. " A prophet's re-ward." That is, such a reward as the faithful pro phet himseU wUl reap. Thus even those who cannot go forth as Christ's messengers in the world may hope to share a like reward with them. For the faithful messenger and the faithful receiver of the message,— the faithful preacher and the faithful hearer,— shall rejoice together. The crown which the aged Apostle of the Gentiles knew, before he died, his Lord had laid up for him, he also knew was not for himself alone, but for " all them also that love His appearing" (2 Tim. iv. 8.). 42. " These Uttle ones." Probably little children, of whom some might have been present. Some however understand the expression as meaning less advanced or more ignorant disciples. Observe the three degrees— "a prophet," "a righteous man," and "one of these little ones." A* St. MATTHEW, XI. a. p. 28. of a disciple, verily I say unto you, he shall in no wise lose his reward. CHAPTEE XI. 2 John sendeth His disciples to Christ. 7 Chrises : testimony concerning JoH. 18 The opinion of the people, both concerning John and Christ. Al jurist upbraideth the unthunkfulness and unrepentance of Chorassm, Bethsaida, and Capernaum: 25 and praising His Fallwr's wisdom m revealww the gospel to the simple, 28 He calleth to Him all such as feel the burden of their sins. .ND. it came to pass, when Jesus had made an -\- end of commanding His twelve disciples, He de parted thence to teach and to preach in their cities. . eh. h. s. 2 Now when John had heard ain the prison the works of Christ, he sent two of his disciples, b sen. 49. io. 3 and said unto Him, Art Thou bHe that should Da™9. 24 'come, or do we look for another? john 6. i4. ^ jegug answere(i an(j said rjjnto them, Go and shew John again those things which ye do hear and see : Jesus brings the blessing lower and lower, and so by each step more within the reach of all. CHAPTER XI. 1. This verse would have better stood at the end of the last chapter, as there is a break in the sense after it, but not before it (See on St. Mark iii. 19. Note, and ix. 1.). 2—6. St. John the Baptist's Question. 3. " Art Thou He that should come." It has been the subject of much argument whether St. John the Baptist asked this question to satisfy himself or to satisfy his disciples. The plain and natural sense of the passage is, no doubt, in favour of the former view ; and it is very certain that the hohest men are often tried with painful, even if passing, doubts. On the other hand it is very hard to believe that one who bad had such clear evidence given him concerning Christ (iii. 16, 17.), and had himself borne such clear witness to Christ (St. John i. 26 — 36, iii.' 23 — 36.), should have been able to doubt afterwards as to whether He were the Messiah or not. The writers of the ancient Church for the most part take the view that St. John desired to satisfy his disciples' doubts, and not bis own. Modern writers lean more to the view that St. John was himself somewhat shaken in his faith, or at least desired a declara tion from our Lord's own lips for his own comfort We may be con tent to leave this question undecided. 4. " Go and shew John again those things" &e. Our Lord's words to the Jews concerning His own works as confirming the' witness of John the Baptist would throw light on His present answer, if the question were asked to satisfy John's disciples, and not him self Our Lord says to the Jews: "Ye sent unto John, and he bare- " witness unto tbe truth." " He was a burning and a shining Ught : " and ye were willing for a season to rejoice in bis light. But I have " greater _ witness than that of John : for the works which the Father " hath given Me to finish, the same works that I do, bear witness of St. MATTHEW, XI. 5 cThe blind receive their sight, and the lame walk, A,D the lepers are cleansed, and the deaf hear, the dead "& fs%'i% are raised up, and athe poor have the gospel preached ^2.23, to them. &3'?6 6 And blessed is he, whosoever shall not 6be of- & 10-25, 3a. fended in Me. a Ps. 22. k 7 T[ And as they departed, Jesus began to say unto Luke 4.' is. the multitudes concerning John, What went ye outc^Titis. into the wilderness to see? f A reed shaken with the &243io.*' wind 1 &26.3l! wu"i- Kom.9.37,33. 8 But what went ye out for to see? A man clothed &