a«;f:^ V- PRINCETON, N. J. % Shelf.. 1^ A I a/^ Section. ..:./.\.>> Number ; ..0. 0...t .. . m i ■;. Taw • ■■1*:^^*^ • .-•.♦ ••• •• -^ ■ :• W'::^-^ •»A •^ ^sie^ The Birth op Christ THE NEW TESTAMENT AUTHORIZED AND REVISED VERSIONS. CAREFULLY ANNOTATED BY HOWARD CROSBY, D.D., LL.D., EX-CHANCELLOR OF THE UNIVERSITY OF THE CITY OF NEW YORK, AND A MEMBER OF THE AMERICAN REVISION COMMITTEE. CONTAINING ALSO BLANK PAGES FOR PERSONAL ANNOTATION, AND OTHER VALUABLE FEATURES, THE WHOLE DESIGNED TO PROMOTE A BETTER UNDERSTANDING OF THE WORD OF GOD. BOSTON: CHARLES F. ALDEN & COMPANY, 31 MILK STREET. Copyright, 18S4, By C. F. AL/DEN & CO. All rig/its reserved. ELECTRO-n'PED AND PRINTED BY RAND, AVERV, AND COMPANY, BOSTON, MASS. PKEFACE. Having been requested to prepare a brief eommentar}' upon the New Testament, with the Revised Text as the basis, I have endeavored to perform the task with an eye to the want of the general reader. There was no room for exhibiting the various views of commentators on important passages, nor for giving arguments for my own view ; but whatever views are brought forward, are the result of both careful comparison and independent research. They are also, I believe, clearly stated ; so that I trust I may not have to write my own condemnation, " dum brevis esse laboi'o, obscurusjio." The Revised Version of itself solves many of the perplexities which disturbed the reader of the English Bible in its older form, but there always will be matters of connection and allusion which must be elucidated l)y study. To these I have especially directed my attention. The flow of thought in the Epistles, and the constant reference (so often hidden from the reader) to the Old Testament, have been indicated ; but no attempt has been made in a homiletic direction. In treating the Apocalypse, I have suggested a self-consistent scheme, but would be far from dogmatism on so difficult a subject. If my scheme is wrong, it may perhaps become a stepping-stone to something right. Many of the principles of interpretation which I use with regard to that remarkable book, are as old as Scriptural herme- neutics ; although the applications may be widely varying. I have not followed any guidance but that of the Word itself, believing that individuality is valuable in discovering the truth. However much a commentator should respect and consider the opinions of others, he should be himself '-'■ nullius addictus jxirare in verba magistri." I have not hesitated to differ in opinion from the Revisers where I think their extreme purism led them astray. The one fault I have to find with the Revision (which is, notwithstanding its faults, an incomparably superior translation to the version of King James), is this intense purism, which will not allow a de- parture from Attic precision in the Hellenistic Greek, and which refuses to listen to the demands of internal evidence, call it ever so loudly. We may mention the endeavors to make the Greek tenses homologous to our modern tenses, and the prepositions to maintain their original force (e.g., €19, always motive), as instances of this purism, of which Meyer is so prominent a defender, to whom the Revisers ' iii iv PREFACE. seem to have been too deferential. We must qualify this remark. Sometimes a Hellenism is so overwhelmingly apparent (as /Acra with the genitive for "against," Rev. 2:1G; 11:7; 12:17; k.t.A..), that the Revisers have been obliged to sur- render. These exceptions should have taught them that the rule elsewhere could not be pressed with rigidity. Cognate to this error, and illustrative of the same spirit, is that of following MS. authority in slight differences such as tj/jl^ls and vfnU, where, when MSS. differ, the sense should alone determine. With this one exception (in two forms) to the Revision, I cannot but consider it a great boon to that large portion of Christ's Church which uses the English lan- guage, calculated to awaken renewed interest in God's Word, and to make its holy truths more clear to the mind of its readers. The great bulk of adverse criticism with w^hich it has been met, is the offspring of ignorance or prejudice, or the dicta of those who prefer flowing sentences to the statements of truth. No more correct translation of the Holy Oracles has ever been made. May I hope that the Spirit who indited the Word will use this humble commen- tary for that Word's advancement ! H. C. PUBLISHERS' NOTICE. This work was designed to be the most useful that could be produced in one handy volume. Dr. Crosby was selected to prepare the Commentary, after many biblical scholars had been con- sulted, among whom were several of the Kevisers of the New Testament. He was selected for his ripe scholarship, his labors on the Kevision, his familiarity with the Holy Land, and his great success in laboring in the cause of Christ. The very flattering testimonials we have received from eminent scholars and divines who have seen the advance pages of the Commentary give us reason to believe that the complete work will not fail in the purpose for which it is intended, — "to promote a better understanding of the Word of God." By placing the Authorized and Eevised Versions side by side, the best means for comparing one with the other is secured; and these who do not indorse the Eevision will find the " marginal readings" of the New Version very valuable to use in connection with the Old. An important feature in this work is, that the division of the Eevised Version into verses is clearly indicated by full-face punctuation-marks, while the paragraphs still remain as intended by the Eevisers. This will be a great convenience in quoting passages, and it is essential in responsive reading. In accordance with the earnest desire of many clergjTnen and sabbath-school teachers, a blank page is left opposite each printed page, thus furnishing the means for recording valuable thoughts and suggestions that may occur at the time of reading, and preserving them for future reference. The paper on which the book is printed has been made with special reference to this idea. It is believed this feature will prove so valuable, that the book thus annotated will become more and more prized as time passes, and that it will be handed dowu from generation to generation as an heirloom of priceless worth. THE GOSPEL ACCORDING TO St. MATTHEW. CHAPTER I. 1, The genealogy of Christ from Abraham to Joseph. Virgin Mary when she was espoused to Joseph, and interpreteth the names of Christ. 18, He was conceived by the Holy Ghost, and born of the 19. The angel satisfieth the misdeeming thoughts of Joseph, 1 The book of the generation of Jesus Christ, the son of David, the son of Abraham. 2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; 3 And Judas begat Phares and Zara of Thamar; and Phares begat Esrom ; and Esrom begat Aram ; 4 And Aram begat Aminadab; and Aniinadab begat Xaasson ; and Xaasson begat Salmon ; 5 And Salmon begat Booz of Kachab ; and Booz begat Obed of Ruth ; and Obed begat Jesse ; 0 And Jesse begat David the kin*g; and David the king begat Solomon of her tliat had been the ivife of Urias; 1 1 The book of the ^ generation of Jesus Chiist, the son of David, the son of Abra- ham. 2 Abraham begat Isaac ; and Isaac begat Jacob ; and Jacob begat Judah and his 3 brethren ; and Judah begat Perez and Zerahof Tamar; and Perez begat Hezron; 4 and Hezron begat * Ram ; and ^ Ram begat Amminadab; and Amminadab begat Nah- .5 shon ; and Xahshon begat Salmon ; and Salmon begat Boaz of Rahab; and Boaz begat Obed of Ruth ; and Obed begat Jesse ; 6 and Jesse begat David the king. > Or, The genealogy of Jesm Christ. ■ Or, birth: as iu verse 18. « Qcr. Aram. 1. Book of the generation. This book, or " roll," is not tiie whole Gospel, but the following genealogical statement and account of Christ's birth. This genealogy differs widely from that of Luke (Luke 3: 23). Luke's begins at Adam (or rather with God himself), Matthew's at Abraham ; and, from David downward, the two evangel- ists pursue different lines. As each of these lines ends with Joseph, the reputed father of Jesus, there is an apparent discrepancy. Calvin considers Matthew's genealogy the legal, and Luke's the natural; the former showing the line of regal inheritance only, but seems to consider both to be genealogies of Joseph, and along the same line, under changed names. Lord Hervey also considers both to be genealogies of Joseph. That Matthew's genealogy is that of Joseph seems certain from the use of the word " begat," which would not be used except of lineal descent. Luke's genealogy may then be considered (according to the commonly received opinion) as that of Mary and of Joseph by adoption. Joseph would thus be the son of Heli, Mary's father, although Heli did not beget him. Son- ship can be adopted, begetting cannot. Notwithstanding the difference between the two genealogies, they each have the names of Shealiiel (Salathiel) and Zerubbabel (Zorobabel). We may explain this by the same theory of adop- tion. Shealtiel, the son of Jechoniah, may have married Xeri's daughter, or otherwise have been adopted by Neri, during the dark days of the Babylonish captivity, when the royal name of Jechoniah was of small account; and so he is shown to be dotibly the descendant of David, which would be the reason for tracing the two lines from Shealtiel back to David. The two lines after Zerubbabel lead one to Joseph, and the other to Mary. The passage in Jer. 22 : 30 is supposed by many to prove that Jechoniah had no children, but verse 28 shows that he had children ; and in verse 30 the word " childless " is explained as meaning that no one of his seed should ever be the king of Judah. In Matthew's genealogy, several (j)erhaps many) generations are omitted, probably as thus found omitted (for some unknown reason) in the public registers. We know that Ahaziah, Joash, and Amaziah are omitted between Joram and Uzziah. Luke's genealogy probably has no omissions after David. It contains fifty-six names to Matthew's forty-one. The average length of a generation by Luke's genealogy, from David to Christ, is between twenty-six and twenty-seven years. It is highly probable that both the lists make omissions bet%veen Hezron (Esrom) and David; the time from Hezron's boyhood, when .Jacob's family came into Egypt, to Da\id'8 birth, having been six hundred years, and being represented in the list by only eight generations, averaging seventy- five years each. The son of David, the son of Abraham. These two are selected from the roll of Jesus' ancestry ; because the first family promise of the Messiah was made to Abraham, and " Son of David " was the favorite prophetic title of the expected Messiah among the Jews. (See Gen. 12; 3; Jer. 23: 5; 33; 15; Matt. 9; 27; 12; 23; 1.5:22; 20:30,31; 21:9, 15; 22:42,45; Mark 10:47,48; 12: 35, 37;^ Luke 18 : 38, 39; 20:41,44.) 3. Tamar, Judah's daughter-in-law (Gen. 38: 6). 5. Rahab, the harlot of Jericho (Josh. 2:1). Possibly Salmon, her husband, was one of the Israelitish spies of thiit narrative. 6. Her that had been the wife of Uriah. Bathsheba (2 Sam. 11:3). These three women are mentiotied to make striking the impurity of the race into which our Lord entered. The genealogy of Christ ST. MATTHEW, L from Abraham to Joseph. T And Solomon begat Roboara; and Roboara begat Abia; and Abia Wgat 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 Ezekias; 10 And Ezekias begat Manasses; and Manasses begat Amon; and Anion begat Josias; 11 And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: 12 And after they were brought to Babylon, Jechonias begat Salathiel; and" Salathiel begat Zorobabel ; 13 And Zorobabel begat Abiud ; and Abiud be- gat Eliakim; and Eliakim begat Azor; 14 And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; 15 And Eliud begat Eleazar; and Eleazar begat Matthani; and Mattham begat Jacob; 16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. 17 So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. 18 H Xow the birth of Jesus Christ was on this 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 man, and not willing to make her a publick example, was minded to put her away privily. 20 But while he thought on these things, be- hold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. 21 And she shall bring forth a son, and thou Shalt call his name JESUS : for he shall save his people from their sins. And David begat Solomon of her that 1 had been the wife of Uriah ; and Solomon begat Rehoboam; and Rehoboam begat 8 Abijah; and Abijah begat ^ Asa ; and ^ Asa begat Jehoshaphat; and Jehosliaphat be- 9 gat Joram; and Joram begat Uzziah ; and Uzziah begat Jotham; and Jotham begat 10 Ahaz; and Ahaz begat Hezekiah ; and Hezekiah begat Manasseh; and Manasseh begat 2 Amon; and ^ Amon begat Josiah; 11 and Josiah begat Jechoniah and his breth- ren, at the time of the ^ carrying away to Babylon. 12 And after the ^ carrying away to Baby- lon, Jechoniah begat * Shealtiel ; and 13 * Shealtiel begat Zerubbabel ; and Zerub- babel begat Abiud; and Abiud begat Elia- 14 kim; and Eliakim begat Azor; a^id Azor begat Sadoc; and Sadoc begai .V/him: and 15 Achim begat Eliud ; and Eliud begat Elea- zar; and Eleazar begat Matthan; and Mat- 16 than begat Jacob ; and Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. 17 So all the generations from Abraham unto David are fourteen generations; and from David unto the ^carrying away to Babylon fourteen generations:" and from the ^ carrying away to Babylon unto the Christ fourteen generations. 18 Now the 5 birth of ^ Jesus Christ was on this wise: When his mother Mary had been betrothed to Joseph, before they came together she was found with child of the 19 "^ Holy Ghost. And Joseph her husband, being a righteous man, and not willing to make her a public example, was miniled 20 to put her away privily. But when he thought on these things, behold, an angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is ^ conceived in her is of the 21 Holy Ghost. And she shall bring forth a son; and thou shalt call his name JKsrs; for it is he that shall save his people from » Gr. Am/t/i. - Gr. Anion. » Or, removal to Baby/on. * Gr. Salathiel. 8 o,-, generation : as in verse 1. » Some ancient authorities read of the Chrixt. ' Or, Holy Spirit: and so throughout this book. « Gr. begotteti. 11. Jechoniah. Although this Greek form of the name is given to Jehoiachin in the Septuagint, yet as the Septuagint also gives both Jehoiakim and Jehoiachin the name of Joakeira, the name Jechoniah probably belongs to both, and in this verse refers to Jehoialdra, while iu verse 12 it refers to Jehoiachin. 16. Who is called Christ ; i.e., " who is called the Anointed," referring to the Hebrew word " Messiah," of which "Christ" (anointed) is the Greek. 17. Fourteen generations, not in full, but as iu the registers. There were fourteen names in each division, thus : — Jechoniah; 8. Araminadab i.e., Jehoiachin. 9. Nahshon . . Ahaz . . . Shealtiel. 10. Salmon . . . Hezekiah . . Zerubbabel. 11. Boaz .... Manasseh . . Abiud. 12. Obed .... Amon . . . Eliakim. 13. Jesse .... Josiah . . . -^^°'•• 14. David . . .jJ^f ; ,. Sadoc. ( I.e., Jehoiakun 1. Abraham 2. Isaac . . 3. Jacob. . 4. Judah . 5. Perez. . 6. Hezron . 7. Ram . . Solomon . Rehoboam Abijah . . Asa . . . Jehoshaphat Joram . . Uzziah . . Jotham .... Achim. Eliud. Eleazar. Matthan. Jacob. Joseph. Jesus. For the repetition of Jechoniah, see note on verse 11. 18. Wise. Old English for " mannei." 20. Ill a dream. So In chap. 2 : 12, 13, 19, 22. This method of divine communication by peculiar distinctness In a dream seems to have been different from the method by which the prophets received their Instructions, which was by vision, In which they were fully awake, but their senses were adapted to other tlian their material surround- ings (see Ezek. 1:1; Rev. 11 : 10). These appearances of angels in dreams, on special occasions, give no value to ordinary dreams. It is only superstition that pays any attention to dreams as guides. The Lord simply saw fit to make these natural phenomena of dreams, on certain occasions, the channels of his divine communications, on which occasions there was no doubt left on the subject's mind. 31. It is he, separating him from all others, and making him In himself able to save. The word Jesus is the 2 ^.v PA L !•: S r I X 1' INTHETIME OF CHRIST. *v ^ %■ \ ^jMji^, '^^ ■yy-',TRAOI0NfTI9 i/-;'^"; ;rfe£^^ ^^' I 4 S> ^ tn a T JERUSALEM '■'•i".it<_ J r D K A ;:. ytf^ebi .^ i alir::^ ■# I) , [• Nt . U'. \ ± ■"■ The wise men are ST. MATTHEW, 11. directed to Christ. 22 Xow all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, 2:3 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. 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 .JESUS. 22 their sins. Xow all this is come to pass, that it might be fulfilled which was spoken by the Lord through the prophet, saying, 23 Behold, the virgin shall be with child, and shall bring forth a son. And they shall call his name ^ Imman- uel; which is, being interpreted, God with us. 24 And Joseph arose from his sleep, and did as the angel of the Lord commanded him, 25 and took mito him his wife ; and knew her not till she had brought forth a son : and he called his name Jesus. ' Gr. Emmanuel. Greek form of Jehoshua, or Joshua, and means " Jehovah Saviour," or " Jehovah Salvation." He was to save from sins, and thus from hell. Salvation includes both forgiveness of sin, aud inwrought holiness. 33. Spoken by the Lord throngli the prophet. The prophet is Isaiah; and the passage quoted is Isa. 7 : 14, almost exactly as the Seventy give it. The prophets were inspired to speak of the Messiah and his coming, in order to cheer the hearts of the pious Jews in times of national depression. Such was the case when Isaiah delivered this remarkable prophecy before Ahaz. The definite article is given with "virgin," to mark the one selected by God for this high office of giving birth to the Messiah. CHAPTER II. The wise men out of the east are directed to Christ hy a star. 11, They worship him, and offer their presents, 14. Joseph fleeth into Egypt, with Jesns and his mother, 16, Herod slayeth the children: 20. himself dieth. 23, Christ is hrought back again into Galilee to Nazareth. 1 Xow when Jesus was born in Bethlehem of Judtea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, 2 Saying, Where is he that is born King of the Jews ? for we have seen his star in the east, and are come to worship him. 3 When Herod the king had heard these things, he was troubled, and all Jerusalem with him. 4 And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ shouldbe born. o And they said unto him. In Bethlehem of Judaea: for thus it is written by the prophet, 6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. 1 Xow when Jesus was born in Bethlehem of Judvea in the days of Herod the king, behold, 1 wise men from the east came to 2 Jerusalem, saying, ^ Where is he that is bcni King of the Jews ? for we saw his star in the east, and are come to worship him. 3 And when Herod the king heard it, he was troubled, and all Jei-usalem with him. 4 And gathering together all the chief priests and scribes of the people, he inquired of them where the Christ should be born. 5 And they said unto him, In Bethlehem of Judaea: for thus it is written ^by the prophet, 6 And thou Bethlehem, land of Judah, Art in no wise least among the princes of Judah: 1 Gr. JIagl. Compare Esth. 1 : 13 ; Dan. 2 ; 12. - Or, Where is the King of the Jews that is born t » Or, through. 1. Bethlehem of Judaja, so called to distinguish it from Bethlehem of Zebulun (.Josh. 19 : 15). It is six miles south of Jerusalem. Herod the king. This was Herod the Great, now in the last year of his brilliant and cruel reign. He was the son of Antipater, an Idumsoan, and had become king of all Palestine by means of his interest with the power of Rome. He had somewhat defended his title to the throne by marrying the heiress of the Maocabajan princes of Judah. She had, however, been one of the victims of his cruelty. See on chap. 14 : 1. AVise men. The Greek word is " Magi," and refers to the large Persian and Chaldaean caste of priestly philosophers, with whom astronomy, or astrology, was a favorite scieuce. 3. His star. From the description of the mo%'eraent of this star in the ninth verse (" went before," and " came and stood over"), we conclude that it was a supernatural, appearance in star form, an appropriate apparition and guide to those Eastern star-gazers. The phrases would show that it could not have been an ordinary star or any heavenly body. This supernatural appearance led them to start for Juda:"a, to find the Jewish king foretold by Daniel, whose writings these Magi undoubtedly had, and held in reverence, and whom Daniel's numbers would have induced them to expect about this time (see Dan. chap. 9: 25, 26). In the east; that is, when we were in the east. The star must have appeared on the western horizon. 3. He was trouhled. The Jewish people were also expecting their king Messiah to come. The arrival of Magi from distant Chaldaa or Persia, making inquiry concerning him, naturally made the tyrant Herod fearful that a rival was about to rise up, and drive him from the throne. 4. The wily and treacherous monarch procures information from the heads of the priesthood, and the official scribes or teachers of the law, as to the expected birthplace of Messiah. These students of the Scriptures would be able to tell a king who probably knew nothing or little of the sacred volume. 6. The evangelists frequently give the general sense of a prophet in quotation without a verbal exactness, as in this case. This is quoted from Micah 5 : 2, but differs in deuils from both the Hebrew and the Septuagint. The flight into Egypt. ST. MATTHEAV, II. Herod's cruelty. 7 Then Plerod, 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 mo 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 exceeding great joy. 11 IF And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and wlien they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. 12 And being warned of God in 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 appeareth to Joseph in a dream, saying. 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 lo 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. 16 1[ Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent fortli, 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. For out of thee shall come forth a governor. Which shall be shepherd of my people Israel. 7 Then Herod privily called the ^ wise men, and learned of them carefully ^-w-hat time 8 the star appeared. And he sent them to Bethlehem, and said, Go and search out carefully concerning the young child; and when ye have found him, bring me word, that I also may come and worship him. 9 And they, having heard the king, went their way; and lo, the star, which they saAv in the east, went before them, till it came and stood over where the young 10 child was. And Avhen they saw the star, they rejoiced with exceeding great joy. 11 And they came into the house and saw the young child with Mary his mother; and they fell down and worshipped him; and opening their treasures they offered unto him gifts, gold and frankincense and 12 myrrh. And being Avarned of God in a dream that they should not return to Herod, they departed into their own country another way. 13 Now when they were departed, behold, an angel of the Lord appeareth to .Joseph in a dream, saying. Arise and take the young child and his mother, and flee into Egj pt, and be thou there until I tell thee : for Herod will seek the young child to 14 destroy him. And he arose and took the yoimg child and his mother by night, and 15 departed into Egypt ; and was there until the death of Herod : that it might be ful- filled which was spoken by the Lord through the prophet, saying, Out of Egypt 16 did I call my son. Then Herod, when he saw that he was mocked of the ^ wise men, was exceeding wroth, and sent forth, and slew all the male children that were in Bethlehem, and in all the borders thereof, from two years old and under, according Gr. Magi. * Or, the time of the star that appeared. 7. Privily. Ashamed to make moie public his anxiety. What time the star appeared. The star had probably appeared more than a year before their arrival. Herod, therefore, supposing the child had been born at the time of the star's first appearance, made two years the age under which the children of Bethlehem should be destroyed. (See verse 16.) 8. Worship him ; i.e., may join in yielding the homage due the Messiah. He pretends to take pleasure in the object of the Magi's visit. 11. The action of the Magi indicated religious vionhvp. They would not, if socking a temporal king of the Jews, have told their story to the tyrant Herod. Besides, frankincense and myrrh were rather divine than regal offerings. 13. Beinjr warned of God. Though the name of God is not in the original, yet the verb is one used regard- ing (Urine warnings. Other instances of the same verb thus used are in the twenty-second verse of this chapter, in Acts 10 : 22, Heb. 8 : 51, and 11 : 7. A corresponding use of the noun is found in Rom. 11:4. Another way. They perhaps went from Bethlehem southward, and around the southern end of the Dead Sea. In this way they could pass through the eastern portions of Moab and Oilead, to the Euphrates, without the observation of the king. 13. Into Egypt. Egypt was the nearest country to flee to that was beyond Herod's jurisdiction. It was then governed as a province of Home by a prefect. 14. By night. This shows the care .Joseph took to conceal his movements, that Herod might not follow him up In his flight. The journey from Bethlehem lo the Egyptian frontier would take five days by the Oriental methods of travelling. 15. Until the death of Herod. That event took place only a few months after our Sa\iour'8 birth. Browne, in his " Ordo Sseclorum," fi.xes Herod's death (by the corrected chronology), April 4, B.C. 4; and our Lord's birth, Dec. S, B.C. .5; that is, only four months before Herod's death. The infant .losus may have been but a few weeks old when carried into Egyi)t. Out of Egypt did I call my Son (IIos. 11:1). I8r.iel was a type of Christ in taking refuge in Egy|)t and in leaving that land. Out of Egypt each was called to pursue his allotted career, and each was under the fostering care of God. Israel was the church of Christ (compare 1 Cor. 10 : 9), and he always Identities himself with his church. 10. blocked; i.e., treated lightly, and tricked. From two years old and under. See note on verse ". John preachetli : his office ST. MATTHEW, III. life, and baptism. 17 Then was fulfilled that which was spoken by .Jeremy the prophet, saying, 18 In Rama was there a voice heard, lamenta- tion, and weeping, and great mourning, Rachel weeping for her children, and would not be com- forted, because they are not. 19 1 But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, 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 Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he tui-ned aside into the parts of Galilee : 23 And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. to the time which he had carefully learned 17 of the 1 wise men. Then was fulfilled that which was spoken ^by Jeremiah the prophet, saying, 18 A voice was^heard in Ramah, Weeping and great mourning, Rachel weeping for her children ; And she would not be comforted, be- cause they are not. 19 But when Herod was dead, behold, an angel of the Lord appeareth in a dream to 20 Joseph in Egypt, saying. Arise and take tlie young child and his mother, and go into the land of Israel : for they are dead that 21 sought the young child's life. And he arose and took the young child and his mother, 22 and came into the land of Israel. But when he heard that Archelaus was reigning over Judtea in the room of his father Herod, he was afraid to go thither; and being warned of God in a dream, he withdrew 2.3 into the parts of Galilee, and came and~ dwelt in a city called Nazareth: that it might be fulfilled which was spoken '^ by the prophets, that he should be called a Nazarene. Gr. 3Iagi. - Or, through. 18. A voice was heard in Ramah (.Jer. 31: 15), almost an exact translation of the Hebrew. The Greek of the Septuagint is somewhat less exact. Ramah was north of Jerusalem, and in the tribe of Beujamiu. The prophet evidently referred to a destruction coming on the Benjamites and Ephraimites, Rachel's descendants. The evangelist quotes the prophecy not as referring to Herod's massacre in Judah, but as very applicable in its description of the loss of children to tlie occurrence at Bethlehem. The fact, that Rachel's tomb was on the border of Bethlehem, gives point to the quotation. 20. They are dead ; i.e., Herod and his son Antipater. Or else, by a common figure, " they " is used of Herod alone. 33. Archelaus reigned only two years, and was then deposed by the Roman power; a Roman governor taking his place as ruler of Judaea. Galilee. Herod the Great was succeeded in Galilee by his son Herod Antlpas, while Archelaus took Judaea. This Herod Antipas is the Herod hereafter mentioned in the Gospels (see chap. 14 : 1). 33. That he should be called a Nazarene. It is not a quotation, but a reference to the general predic- tions of the prophets regarding the low estate of the Messiah (as Isa. 53, and Zech. 12 : 10) ; Nazareth being a pro- verbially insignificant place (John 1 ; 47). So the island of Belbiuain Greece, from its insignificance, made the name of Belbluite a proverb (Herod. 8: 125). CHAPTER III. 1. John preacheth i his office ; life, and baptism. 7. He reprehendeth the Pharisees, 13. and baptizeth Christ in Jordan. 1 Ix those days came John the Baptist, preach- ing in the wilderness of Judiea, 2 Saying, Repent ye: for the kingdom of heaven is at hand. 1 And in those days cometh John the Baptist, preaching in the wilderness of 2 Judiea, saying. Repent ye; for the king- 3 dom of heaven is at hand. For this is he 1. In those days; that is, in the days of Christ's life upon earth. Matthew is writing many years after Christ's death. John the Baptist, or John the Baptiser. Baptism was the prominent accom])animent of his preaching. It was a token of the receiver's penitence, and determination to lead a new life, and formed part of the preparation for Christ's enlightening words. .John seems to h.ive been the first who made baptism such a token. Whether it was derived from the washing of proselytes on admission to the Jewish state, or from the purifying use of water in the Jewish ritual, is not determined. For .John's early history, and his special work as Christ's fore- runner, see the first chapter of Luke. " .John " is the shortened form of the Hebrew Jehohattan, and means " God's gift" (see 2 Chron. 17: 15). PreachinR. Making a proclamation as a herald. So John preceded Christ (see Mai. 3 : 1). Wilderness of Judsea. The sparsely settled country south-east and east of -Jerusalem, on the west side of the Dead Sea and Jordan. This is the eastern slope from the hill-country (Luke 1 : 39). It is a bleak and rugged district. 3. Repent. The Greek word implies a complete change of life. The kingdom of heaven. A comparison of Matt. 13 : 47, and .Tohn S : 36, shows that this much-used expression signifies God's visible church, with its spiritual methods under the Christian dispensation. We may consider this church as established on the day of Pentecost, after our Lord's ascension (Acts 2). Jewish writers used the phrase for the old polity of Israel with God at its head, and also, though rarely, for the new dispensation of the Messiah. Matthew alone, of the evangelists, uses the John reprehendeth ST. MATTHEW. III. the Pharisees, 3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make liis paths straiglit. 4 And the same John had his raiment of camel's hair, and a leatliern girdle about his loins; and his meat was locusts and wild honey. 5 Then went out to him Jerusalem, and all Judtea, and all the region round about Jordan, 6 And were baptized of him in Jordan, confess- ing their sins. 7 1l But when he saw many of the Pharisees and ISadducees come to his baptism, he said unto them, f) generation of vipers, who hath warned you to flee from the wrath to come ? 8 Bring forth therefore fruits meet for repent- ance: 9 And think not to say within yourselves. We have Abraham to our father: for I say unto you, that God is able of these stones to raise up chil- dren unto Aljraham. 10 And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. 11 I indeed baptize you with water unto repent- ance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: that was spoken of ^ by Isaiah the prophet, saying. The voice of one crying in the wilder- ness. Make ye ready the way of the Lord, Make his paths straight. 4 Xow John himself had his raiment of camel's hair, and a leathern girdle about his loins; and his food was locusts and 5 wild honey. Then went out unto him Jerusalem, and all Juda?a, and all the 6 region round aljout Jordan ; and they were baptized of him in the river Jordan, 7 confessing their sins. But when he saw many of the Pharisees and Sadducees com- ing to his ])aptism, he said unto them, Ye offspring of vipers, who warned you to flee 8 from the wrath to come ? Bring forth 9 therefore fruit worthy of '^ repentance : and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones 10 to raise up children vmto Abraham. And even now is the axe laid unto the root of the trees : evei-y tree therefore that bringeth not forth good frait is hewn down, and cast 11 into the fire. I indeed baptize you -^ with water unto repentance : but he that com- eth after me is mightier than I. whose shoes I am not * worthy to bear: he shall baptize you * with the Holy Ghost and with Or, through. ^ Or, your repentance. » Or, ?'«. * Gr. sufficient. expression in this form. All the other New-Testament writers use for it " the kingdom of God." Keither e.xpres- Bion, in this form, occurs iu the Old Testament; although God's kingdom and Messiah's kingdom are spoken of. .3. Tlie voice of one crying in the wilderness. This is quoted from Isa.40 : 3, as it occurs in the Seventy. The figure used in the cry is that of workmen going before, and making the road even for the coming of, the king. 4. I^ainient of camel's hair, etc. John's apparel and food showed him to be altogether separated from ordinary human society. He was like Elijah (2 Kings 1 : 8) in appearance and mode of life, and, like Elijah, came to prepare the way for one who was to enter into the daily life of the people. Our Lord, like Elisha, had not the appearance of a recluse or ascetic. As Elijah was a type of John (see Mai. 4 : 5, and Matt. 11 : 14), so, in a very faint way, was Elisha a type of our Lord. John was a Nazarite from birth and for life. Samson and Samuel are the only others of this kind mentioned in Scripture. For the law of the Nazarite, see Num. 6: 2. The institution of Nazarism seems to have symbolized the withdrawal of the soul from earthly things. It was a symbol, and not a style of life to be imitated. 5. Jerusalem, and all Judaea, and all the region round about Jordan. A common hyperbole for vast numbers. The excitement regarding John's preaching and baptism was intense, and the whole land was aroused. 6. In the river Jordan. In .John 1 : 28, we find Bethany (some read Bethabara) was the place at which John was baptizing. Its position cannot be ascertained, but it is supposed to be a few miles north of the Dead Sea. Of course it is a different place from the celebrated Bethany near Jerusalem. The word Bethany is probably a Greek form of a Hebrew name, meaning "house of sighing." Confessing; their sins. From the fact that they afterwards rejected .Jesus, we must believe this confession to have been a superficial matter, made in their expecta- tion of a mere temporal Messiah with a worldly glory. 7. Pharisees and Sadducees. The Pharisees (or Separatists, as the word implies) were a sect of high reli- gious assumption, and in high honor, exceedingly exact in external rites, but intensely proud and hypocritical. The Sadducees (named from Sadoc their founder) were an infidel sect, — Jewish materialists, denierg of almost every thing spiritual. These apparent extremes of hyper-religion and irreligion are really closely allied. The sensuous is the law of each. Ye offspring of vipers. This strong and pointed language was in accordance with the usage of the Jewish prophets, the last of whom John really was (compare Isa. 1:10, Jer. 2:24, Amos 4:1). They and their fathers before them had shown the vipers cruelty and treachery in seeking their own selfish ends. The wrath to come. The prophets had predicted the day of the Messiah as a day of wrath on God's enemies. 9. We have Abraham to onr father; i.e., " ns our father." They trusted to their lineal descent from Abraham as enough to secure their acceptance with God. Of these stones; not referring (as some say) to the stupid people about, but to the actual stones. A strong figure of God's ability to obtain a spiritual iieople from any other quarter. 10. Is the axe laid unto. Rather, " the .axe lieth near," and is ready to be used. The day of God's punish- ment of his people was soon coming, when the city and polity of the .Jews would be finally destroyed. 11. "With / the way of the sea, beyond Jordan, Galilee of the Gentiles; answered and said. It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of 5 God. Then the devil taketh him into the holy city; and he set him on the i pinnacle 6 of the temple, and saith unto him, If tliou art the Sou of God, cast thyself down : for it is written, He shall give his angels charge concern- ing thee: And on their hands they shall bear thee up, Lest haply thou dash thy foot against a stone. T Jesus said unto him, Again it is written, Tliou shalt not tempt the Lord thy God, 8 Again, the devil taketh him unto an ex- ceeding liigh mountain, and sheweth him all the kingdoms of the world, and the 9 glory of them ; and he said unto him. All these things will I give thee, if thou wilt 10 fall down and worship me. Then saith Jesus unto him. Get thee hence, Satan: for it is written. Thou shalt worship the Lord thy God, and him only shalt thou 11 serve. Then the devil leaveth him; and behold, angels came and ministered mito him. 12 Now when he heard that John was de- 13 livered up, he withdrew into Galilee ; and leaving Nazareth, he came and dwelt in Capernaiun, which is by the sea, in the 14 borders of Zebulun and Naphtali : that it might be fulfilled which was spoken ^ by Isaiah the prophet, saying, 15 The land of Zebulun and the land of Naphtali, 3 Toward the sea, beyond Jordan, Galilee of the * Gentiles, Gr. loing. * Or, through. 3 Gr. The icay of the sea. « Gr. nations : and bo elsewhere. 5. The pinnacle of the temple, the lofty wing that overlooked the Kedron. The two may have walked together to the temple, and ascended to this elevated position. Yet the words will admit of a supernatural movement. The advice to cast himself down may have been given with the plausible idea of thus commanding the respect and adhesion of the multitude. The quotation which Satan makes from the Kinety-first Psalm referred to one in the way of duty ; and hence Jesus quotes against it Deut. 6 : 16, which forbids all vain and self-originated movements demanding the divine power. 8. An exceeding high mountain. Perhaps Nebo, whence Moses had viewed the whole land. From this position the whole land of Israel, under its different governments, would be visible. If the " world " (ico(tmos) must represent more than Palestine, then we must imagine a supernatural power exerted by Satan, by which our Lord's vision was extended around the earth. That Satan has mighty power in the physical world, we know from Job 2: 7, and Luke 13: 16. 9. All these things will I give thee. Satan now openly sought to make the Messiah come under his direction, promising his influence in setting up his power over men. This brings out his stern dismissal from our Lord, who accompanies his order with the quotation of Deut. 6 : 13, which forbids any supreme allegiance but to God. 10. Satan. The Devil is here called "Satan," which means "adversary" (compare 1 Chron. 21 : 1, Job 1 : 6, Zech. 3: 1, Uev. 12:9). 12. John was delivered up. The cause of this imprisonment is given in chap. 14: 3, 4. As Ilerod, who imprisoned John, had no control over Judsea, but only over Galilee and the east side of the Jordan, John must have preached elsewhere than in Judasa. He probably at times traversed the entire Jewish country. 13. Capernaum is on the west side of the Sea of Galilee, some think at Tell Httra, and others at Khan Minyeh. Our Lord, after his baptism, removed his residence from Nazareth, where his townsfolk rejected his Messianic claims (I-uke 4 : lu Decapolis, sindfrom Jerusalem, and from Judsea, and from beyond Jordan. 16 The people which sat in darkness Saw a great light. And to them which sat in the region and shadow of death. To them did light spring up. 17 From that time began Jesus to preach, and to say. Repent ye; for the kingdom of heaven is at hand. 18 And walking by the sea of Galilee, he saw two brethren, Simon who is called Peter, and Andrew his brother, casting a net into the sea; for they were fishers. 19 And he saith unto them, Come ye after me, and I will make you fishers of men. 20 And they straightway left their nets, and 21 followed him. And going on from thence he saw other two brethren, i James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending 22 their nets ; and he called them. And they straightway left the boat and their father, and followed him. 23 And 2 Jesus went about in all Galilee, teaching in their synagogues, and preach- ing the 3 gospel of the kingdom, and heal- ing all manner of disease and all manner 24 of sickness among the people. And the report of him went forth into all Syria: and they brought unto him all that were sick, holden with divers diseases and tor- ments, * possessed with devils, and epilep- tic, and palsied; and he healed them. 25 And there followed him great multitudes from Galilee and Decapolis and Jerusalem and Judfea and from beyond Jordan. Or, Jacob : aud so elsewhere. Some ancient authorities read he. 3 Or, good tidings : and so elsewhere. - Or, demoniacs. 17. Repent ye. Jesus took up John's cry as the beginning of his ministry (see chap. 3:2). 18. Simon. Greek form of " Simeon," or, perhaps, "Shimon" (1 Chron. 4: 20). Peter. Greek word for Cephas, the name given by Christ to Simon (John 1 : 42). Andrew is a Greek name. 19. Come ye after me. The circumstances of this call are more fully narrated in Luke 5 ; 1-11. The call appears to have been, not to faith, but to personal fellowship, the incipient apostleship. 31. James. Literally, "Jacob," of which James is a corruption. The Italian Giacomo, is between the two. Zebedee is the Hebrew " Zabdi." John is the Hebrew " Jehohanan." 33. The gospel, or " good tidings," of the kingdom, which was to be established by the Spirit of God, and to which all the prophecies pointed. 34. Syria. The whole region between the Euphrates and the Mediterranean. Possessed with devils and epileptic. The last word seems rather to mean " lunatic." The two classes are separated. The former seem to have been eupernaturally affected. 35. Decapolis (i.e., ten cities) was the name of an extensive district on both sides of the Jordan, Scythopolis (Bethshean) being one of the ten cities (see Josephus, B. .J. 3, 9, 7). Its principal territory, however, was east of the river. Beyond Jordan. This would include the parts south of Decapolis. CHAPTER V. 1. Christ beginneth his sermon in tte mount ! 3. declaring who are blessed) 13. who are the salt of the earth, 14, the light of the world, the city on a hill, 15. the candle ! 17. that he came to fulfil the law. 21. What it is to kill, 27. to commit adultery, 33. to swear : 38. ezhorteth to suffer wrong, 44. to love even our enemies, 48. and to labour after perfeotness. 1 Ajj^d seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him : 2 And he opened his mouth, and taught them, saying. 1 And seeing the multitudes, he went up into the mountain : and when he had sat 2 down, his disciples came unto him: and he opened his mouth and taught them, saying, 1. The mountain. The mountain district, as contrasted with the plain, or the lower hills, where the towns were. Disciples, in the largest sense; those who admiringly followed him. Many of these were, doubtless, not disciples in the eense of believers in his Messiahship. Christ's sermon ST. MATTHEW, V, on the mounti 3 Blessed are the poor in spirit: for theirs is the kingdom of heaven. 4 Blessed are they that mourn: for they shall be comforted. 5 Blessed are the meek: for they shall inherit the earth. 6 Blessed are they which do hunger and thirst after righteousness : for they shall be filled. 7 Blessed are the merciful: for they shall obtain mercy. 8 Blessed are the pure in heart: for they shall see God. 9 Blessed are the peacemakers: for they shall be called the children of God. 10 Blessed are they which are persecuted for righteousness' sake : for theirs is the kingdom of heaven. 11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. 12 Rejoice, and be exceeding glad: for great /.s your reward in heaven : for so persecuted they the prophets which were before you. 13 U Ye are the salt of the earth : but if the salt have lost his savour, wherewith shall it be salted ? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. 14 Ye are the light of the world. A city that is set on an hill cannot be hid. 15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light luito all that are in the house. 16 Lef your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. 17 T Think not that I am come to destroy the law, or the prophets : I am not come to destroy, but to fulfil. 18 For verily I say unto you. Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. 3 Blessed are the poor in spirit: for theirs is the kingdom of heaven. 4 1 Blessed are they that mourn : for they shall be comforted. 5 Blessed are the meek: for they shall in- herit the earth. G Blessed are they that hunger and thirst after righteousness: for they shall be filled. 7 Blessed are the merciful: for they shall obtain mercy. 8 Blessed are the pure in heart: for they shall see God. 9 Blessed are the peacemakers: for they shall be called sons of God. 10 Blessed are they that have been per- secuted for righteousness' sake : for theirs 11 is the kingdom of heaven. Blessed are ye when men shall reproach you, and perse- cute you, and say all manner of evil 12 against you falsely, for my sake. Eejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you. 13 Ye are the salt of the earth : but if the salt have lost its savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out and trodden 14 under foot of men. Ye are the light of the world. A city set on a hill cannot be 15 hid. Neither do men light a lamp, and liut it under the bushel, but on the stand; and it shineth unto all that are in the 16 house. Even so let your light shine before men, that they may see your good works, and glorify your Father which is in heaven, 17 Think not that I came to destroy the law or the prophets: I came not to de- 18 stroy, but to fulfil. For verily I say unto you. Till heaven and earth pass away, one jot or one tittle shall in no wise i^ass away from the law, till all things be accom- 1 Some ancient authorities transpose verses 4 and . 3. Blessed, etc. Luke records (chap. 6: 20) only four of the eight beatitudes, the four whose expressions are of outward symptoms, — poverty, hunger, lamentation, and persecution. The other four regard mildness, mercy, purity, and peace-making. The former four characte'ristics have relation to faith and hope ; the latter four are the exhibitions of love. The grant to those who possess the former is the fulness of spiritual comfort; to those who possess the latter, the merciful presence of God as their Father, ordering all earthly things for their good. The former, marked by great spiritual commotion, receive pardon. The latter, marked by a high and peaceful attaJn- ment, receive high realizations of spiritual glory. The brief, epigrammatic style of the beatitudes shows us that there is much to be supplied to express their full sense. This is the case with all proverbial language. The poor in spirit, or spiritually poor, are those who feel their own needy condition as regards the riches of holiness. They that mourn are those who mourn over their own sinfulness. Tlie meelt are those who avoid anger and revenge. The poor in spirit and the persecuted are the first and last in the list, and the promise to each is the same. This leads us to conclude that the eight characteristics are not descriptive of eight different classes, but of the different sides of one class; and tke promises are to be grouped as belonging to this class. The inheritance of the earth by the meek may refer to their truer happiness here now, or to their possession of this mundane sphere when renewed os the abode of the glorified. The kingdom of heaven bclongn to these faithful ones, as they are its constituent parts. The assertion is the same as in Matt. 19 : 14, " of such is the kingdom of heaven." It belongs to them, because they belong to It. 1.3. Wlierewith shall it he salted ? Those taught by Christ were privileged above others. He wished them to communicate truth to others. If they lost the influence of his teaching, how could they ever be taught? 14. Ye are the light of the world. As taught by Christ, they bad a power to illuminate. As such they should use their power, and not hide it. They should be as a city on a hill, or a lamp on its stand, that through their good works, /seen by men, God, who gave them this ability, might be glorified. 15. The hushel. The one-bushel meaeure, which was found in each one-roomed house as a necessary piece of the house's furniture. 18. One jot or one tittle. " Jot " is the Hebrew letter " Jod," the smallest In the alphabet. A tittle, or, rather, the Greek word thus translated, Is a projection, or horn, of a Hebrew letter, and is, therefore, smaller even than a jot. This sentence is an Oriental way of affirming the exact and complete truthfulness of the Old-Testament Scriptures. 10 PLAN or ANCIKX'l' .II'lirSALI-M .-Iralf i,f Kr.-i ;r**^t^ •> f H , n n .<■> '" J Chriat'i ST. MA'I'IIIKU', V. on the mouDt. 10 Whosocvfjr thftrftforn shall brr-ak orK^ of tliesf, least f:oriirrianflrii<;rits, and .shall tfadi iin!ii HO, he shall be ealltul the least in the kingdom of heaven: but whosoever sliall do and teach Uicm, the same sliall be calhid great in the kingdom of lutaven. 20 For I say unto you, That exettpt your right- eoasness shall exeeful th<; riiildi'OUKiK'HH of the seribes and I'harisees, ye shall in no case enter into the kingdom of heaven. 21 1 Ve have luiard that it was said by them of old tiirie, Thou shalt not kill; and whosoever shall kill shall be in danger of tb*; judgment: 22 Ihit I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brothe,r, iiaca, shall be in dang(!r of the council: but whosoever shall say, Thou fool, sliall be In danger of hell fire. 2.'i Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; 24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then com(3 and offer thy gift. 2.0 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the ju hell. plished. Whosoever therefore shall break one of thes the judge, and the judge ''deliver thee to the oflicer, and thou be cast into j^rison. Verily f say unto thee, '/'bou sbalt by no means come out thence, till thou have paid the last fart,hing. Ye have heard that it was said. Thou shalt notcoiiunit ar the<; that one. of thy rn<;mb«;r» siiould -Many ancient aijthorilie« InHcrt wUlunit 'muip.. * An expnjurfon of ctmU-.mpl. ''■ Or, Murf.h, a Hebrew cxiirt^tntUin of coiKJcrnnalion. ♦ (ir. unlfj or kilo. * Or. OehenrM of flrn. * Home ancient authoritlen omit deliver Uw.e, ' Or. (jfelienna. 19. One of theM« lea»t commandment*. 'ITiat \n, "Icaurt" In haman eyen. In the kingdom of heaven. In the Church uixler the gocpel ^alc hypocri*sy and formalitirn. 81. It WHU asxld by the -Jewixh tcachcn». The Jud(;ment. Thi: Court of Htrvan, an Inferl/^r lujiirt r.Jo«.ephu>i, B..J., 2, •.i'J, .0;. 22. Jliu:su The Hebrew for "vain" or "trifllnj?," the word DWjd ^ly Mkhal Ui I-»avld when he hiul danwd before Hu: arlt. Council. 'I'he f5anhe wicl^rd Usichc* that an anjjry Ui-Miia \n xinful, and callie for puni»!hment cjual to w hat a .Jew thought murder dtimrvetl. Anger, when It prf>cee! to taunt*, I* worw:, and, when it reaches to curnUiis, in worne (still. The figure* uiied would b<; very Ktriking to a Jew. Our I^^^rd, througliout thi* pa>!»!a^e, nh/jwn tliat he came to fuljlt t\u: law; i.e., to All the law full, — to make ft deei»er and tuiirn w>mprelM.'n*lve tlian the -JewH HXiiiyxjKt-A it. 24. Leave there thy ^ft before the altar. Even a relfglouii service nhtjuUl be coontwl iCitMiilsiry Ui an act of brotlierly Ujta. zr,. Adventaryat law. Make friend* wen of tbo»e who would \ks your cnw an inimical (•pint, iM.-ware lert jantu-J:, carefully dealing with you, may fir»d you in tlM- wrong, and yoo t>e i'/iH(U:mtu^l. 29. Caniteth thee to ittunible. Old ver«ion "offend," or " tftumblHh ilM.e." The eye may, by lu defec. ti\iititm, only lead a man Into peril, co, aWt, the hand may U- a fal*e rehnt.ca by rea«/yn of di*ea«<; or weakne**. U Christ's sermon ST. ^lATTIIEW, V. on the mount. 31 It liath been said, TVTiosoever shall put away his wife, let him give her a writing of divorce- ment: o2 But I say unto you, That whosoever shall put away his wife, saving for the cause of forni- cation, causeth her to commit adultery: and who- soever shall marry her that is divorced committeth adulteiy. 33 IT Again, ye have heard that it hath been said by them of old time. Thou slialt not forswear thyself, but shalt perform unto the Lord thine oaths : 34 But I say unto you. Swear not at all ; neither by heaven; for it is God's throne: 35 Nor by the earth; for it is his footstool: neither by Jerusalem; for It is the city of the great King. 3(3 Neither shalt thou swear by thy head, be- cause thou canst not make one hair white or black. 37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these Cometh of evil. 38 If Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth : 39 But I say unto you, That ye resist not evil : l)Ut whosoever shall smite thee on thy right cheek, turn to him the other also. 40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. 41 And whosoever shall compel thee to go a mile, go with him twain. 42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away. 43 IT Ye have heard that it hath been said. Thou shalt love thy neighbour, and hate thine enemy. 44 But I say unto you. Love yoiir enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 4.5 That ye may be the children of your Father which is in heaven : for he niaketh 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 re- ward have ye? do not even the jjublicans the same ? 47 And if ye salute your brethren only, what do ye more than others ? do not even the publicans so ? 48 Be ye therefore perfect, even as yom- Father which is in heaven is perfect. perish, and not thy whole body go into 31 1 hell. It was said also. Whosoever shall put away his wife, let him give her a writ- 32 ing of divorcement : but I say imto you, that every one that putteth away his wife, saving for the cause of fornication, maketh her an adulteress: and whosoever shall many her wlien she is put away com- mitteth adultery. 33 Again, ye have heard that it was said to them oi^ old time. Thou shalt not for- swear thyself, but shalt perfonn unto the :34 Lord thine oaths: but I say unto you, Swear not at all; neither by the heaven, .35 for it is the throne of Go(i ; nor by the earth, for it is the footstool of his feet; nor ^by Jerusalem, for it is the city of 36 the great King. Neither shalt thou swear by thy head, for thou canst not make one 37 hair white or black. ^ But let your speech be. Yea, yea: Nay, nay: and whatsoever is more than these is of *the evil one, 38 Ye have heard that it was said. An eye for an eye, and a tooth for a tooth: 39 but I say unto you. Resist not ^him that is evil : but whosoever snnteth thee on thy right cheek, turn to him the other also. 40 And if any man would go to law with thee, and take away thy coat, let him 41 have thy cloke also. And whosoever shall ^ compel thee to go one mile, go with him 42 twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away. 43 Ye have heard that it was said. Thou shalt love thy neighbour, and hate thine 44 enemy: but I say unto you. Love your enemies, and pray for them that persecute 45 you ; that ye may be sons of your Father which is in heaven : for he niaketh his sun to rise on the evil and the good, and sendeth rain on the just and the imjust. 46 For if ye love them that love you, what reward have ye ? do not even the " publi- 47 cans the same? And if ye salute your brethren only, what do ye more than others ? do not even the Gentiles the 48 same ? Ye therefore shall be perfect, as your heavenly Father is perfect. 1 Gr. Gehenna. ^ Or, tou-ard. ^ Some ancient authorities read But xjour npeech shall be. * Or, eril : as in verse 39; vi. 13. ^ Or, evil, e Gr. impreas. ' That is, collector-is or renU-rx of Roman tuxes: and so elsewhere. The removal of these causes represents the removal of any cause, however dear to us, which leads us to unchaste thoughts, or, more generally, to any form of sin. In chap. 18, verses S and 9, the reference is general, here special. 31. It was said by Moses (see chap. 19 : 7, 8). Moses' law of divorce was a civil enactment. Now that the civil polity of the Jews is at an end, that civil enactment is abrogated, and their duty is to conform to the original design of the marriage-law (Gen. 2 : 24 ; Matt. 19 : .5, 6). 34. .Swear not at all. This can only refer to trivial occasions ; for we find the apostles calling God to witness the truth of what they say, both in their letters (Gal. 1 : 20), and before magistrates (Acts 23: 1, and 26 : 29). 30. I5y thy head. ITeaven, earth, .Jerusalem, and the head, were common words to swear by. But, as God is the Maker of them all, their use was virtually a swearing by God. 37. Yea, yea ; Xay, nay. Simple or reiterated assertion. 38. An eye for an eye. This rule, which was a law for the magistrate (Exod. 21:24, Lev. 24:20, Deut. 19:21), was perverted by the Jews to the purpose of personal revenge. The measure of punishment was considered the measure of revenge. It is against a revengeful feeling that Christ directs his teaching. ."59. The instances given in this and the three succeeding verses are not to be interpreted literally. They are teachings per contra, — a hyperbole common in the East. They may in each case be Interpreted, " Rather do this extreme act on the right side than do any thing from the opposite motive." So we are told, that, unless we hate our family, we cannot be Christ's disciples (Luke 14:20), — a phrase which is explained by the parallel passage iu Matt. 10:37. 41. Compel thee in the courier's service. 43. Hate thine enemy. This was a Jewish inference from God's command to exterminate^the Canaanites, — an inference wholly against the spirit of the law. 46. I'ublicans. These were the collectors, or farmers, of the revenue, a proverbially extortionate and base class. Jews who would accept such an oflice under the IJomans were naturally despised by their countrymen. 48. Ye therefore shall be perfect, or complete in your love for all sorts and couditious of men. 12 Christ's sermon ST. MATTHEW, Vr. on the mount. CHAPTER VI. 1. Christ continneth his sermon in the monnt, speaking of alms, 5. prayer, 14. forgiving our brethren, 16. fastiug, 19. where our treasure is to be laid up, 24. of serving God, and mammon : 25. exhorteth not to be careful for worldly thmgs : 33. but to seek God's kingdom. 1 Take heed tliat ye do not your alms before men, to be seen of them: otherwise ye have no reward of yom- Father which is in heaven. 2 Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypo- crites do in the synagogues and in the streets, that they may have glory of men. Yerily 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 Father which seeth in secret himself shall reward thee openly. 5 1 And when thou prayest, thou shalt not be as the hypocrites are : for they love to pray stand- ing 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. 6 But thou, when thou prayest, 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. 7 But when ye pray, use not vain repetitions, as the heathen do : for they think that they shall be heard for their much speaking. 8 Be not ye therefore like unto them: for your 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. 10 Thy kingdom come. Thy will be done in earth, as it is in heaven. 11 Give us this day oiu* daily bread. 12 And forgive us our debts, as we forgive our debtors. 13 And lead us not into temptation, but deliver us from evil : For thine is the kingdom, and the power, and the glory, forever. Amen. 1 Take heed that ye do not your right- eousness before men, to be seen of them: else ye have no reward with your Father which is in heaven. 2 When therefore thou doest alms, sound not a trmnpet before thee, as the hypo- crites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you. They have 3 received their reward. But when thou doest alms, let not thy left hand know 4 what thy right hand doeth : that thine alms may be in secret: and thy Father which seeth in secret shall recompense thee. 5 And when ye pray, ye shall not be as the hypocrites : for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you. They have 6 received their reward. But thou, when thou prayest, enter into thine inner cham- ber, and having shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall recompense 7 thee. And in praying use not vain repeti- tions, as the Gentiles do: for they think that they shall be heard for their much 8 speaking. Be not therefore like unto them: for lyour 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 10 thy name. Thy kingdom come. Thy will 11 be done, as in heaven, so on earth. Give 12 us this day ^ our daily bread. And forgive us our debts, as we also have forgiven "our 13 debtors. And bring us not into tempta- tion, but deliver us from ^the evil one,* I Some ancient authorities read God your Father. ^ Gr. our bread for the coming day. ^ Or, evil. * Many authorities, some ancient, but with variatious, add For thine is the kingdom, and the power, and the glory, forever. Amen. I. Take heed, etc. From verse 1 to verse 18 inclusive we have one subject, that of vainglorious worship, divided into three parts, touching, respectively, almsgiving, prayer, and fasting. The first verse is a preface to the whole, declaring that all such vainglorious worship is without a heavenly reward. In this preface righteousnes-i is the word used for the outward act of righteousness, and not the inward principle. In the cases given, the outward act is really destitute of the inward principle, and the righteousness is only a righteousness in the seeming. 3. Sound not a trumpet before thee, as the hypocrites do. A proverbial expression for ostentation. There was no actual trumpet-blowing. 4. Shall recompense thee. It is not wrong to expect recompense, if the recompense be holy and heavenly. The hypocrites looked only for an earthly reward, — the " glory of men ; " and they received that reward. 6. When thou prayest. Prayer should be private, heartfelt, and made with a forgiving spirit; for the basis of our approach to God is his forgiveness. Recompense thee. Here, and in verses 4 and IS, the old version inserts '• openly," which is not supported by the best and oldest manuscripts. 9. After this manner. This is not a command to use this identical prayer. It is rather an indication of the subjects and style of prayer. The Lord's Prayer consists of seven parts, the invocation and six petitions, for God's name, kingdom, and will, and for our supply, forgiveness, and deliverance. The doxology, as given in the old version, is found in about the same manuscripts that give the " openly " referred to under verse 6. It is probably an early addition for use in church-service. II. Daily bread. This word "daily" has caused much controversy. It is rendered "daily," "coming," " to-morrow's," " necessary," and " supereubstantial." In any case, it refers to the supply of human need. 13. Bring us not into temptation. God never tempts any man (.Jas. 1 : 13, 14) ; but he may sometimes bring him by his providence into positions of trial for his soul's strengthening, which the man by his perversion may make a position of temptation. This prayer is against such a catastrophe. It is asking God, when the trial begins to be a temptation, to stop it, and rescue the soul from Satan. The evil oue. The reading of the old vertiou, 13 Christ's ST. :\iATTiiEw, vr. on the mount. li For if ye forgive men their trespasses, your heavenly Father will also forgive you : 15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. IG 1 Moreover when ye fast, be not, as the hypo- crites, of a sad countenance: for they disfigure their 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, and wash thy face; 18 That thou appear not unto men to fast, but luito thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly. 10 1[ Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal : 21 For where your treasure is, there will your heart be also. 22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. 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 I 24 1 No man can serve two masters: for either he will hate the one, and love the other; or else Ixe will hold to the one, and despise the otlier. Ye cannot serve God and mammon. 25 Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drin'k; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment '? 20 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they ? 27 Which of you by taking tliought 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, neitlier do they spin : 29 And yet I say unto you. That even Solomon in all his glory was not arrayed like one of these. 14 For if ye forgive men their trespasses, your heavenly Father will also forgive you, 15 But if ye forgive not men their trespasses, neitlier will your Father forgive your trespasses. 16 Moreover when ye fast, be not. as the hypocrites, of a sad countenance: for they disfigure their faces, that they may be seen of men to fast. Verily I say unto you, 17 They have received their reward. But thou, when thou fastest, anoint thy liead, 18 and wash thy face ; that thou be not seen of men to fast, but of thy Father which is in secret: and thy Father, which seeth in secret, shall recompense thee. 19 Lay not up for yourselves treasures upon the earth, where moth and rust doth con- sume, and where thieves ^ break through 20 and steal : but lay up for yourselves treas- ures in heaven, where neither moth nor rust doth consume, and where thieves do 21 not ' break though nor steal : for where thy treasure is, there will thy heart be 22 also. The lamp of the body is tlie eye : if therefore thine eye be single, thv whole 2;3 body shall be full of light. But 'if thine eye be evil, thy wliole body shall be full of darkness. If therefore" the light that is in thee be darkness, how great is the 24 darlcness! No man can serve two mas- ters : for eitlier he will hate tlie one, and love the other; or else he will hold to one, and despise the other. Ye cannot serve 25 God and mammon. Therefore I say unto you, Be not anxious for your life, wliat ye shall eat, or what ye shall drink; nor yet for your body, wliat ye shall put on. Is not the life more than the food, and 26 the body than the raiment ? Behold the birds of the lieaven, tliat they sow not, neither do they reap, nor gather into barns; and your lieavenly Father feedeth them. Are not ye of much more value 27 than they ? And which of you by being anxious can add one cubit unto liis - stat- 28 ure ? And why are ye anxious concern- ing raiment ? Consider the lilies of the field, how they grow; they toil not, neither 29 do they spin: "yet I say unto you, That even .Solomon in all his glorv was not ar- 1 Gr. dig through. ^ Or, age. " evil," is equally good as a translation ; but the word " temptation " in the preceding clause suggests " the evil one " as the correct rendering here. So in chap. 5 :37. 14. If ye forRive men. God's forgiveness does not (Jepeiid on our forgiveness, but our want of forgiveness canceU God"s forgiveness. It shows that we are not in accord with God, and have not received his Spirit. 17. Anoint thy he»(l, etc. ; i.e., perform thy usual toilet. 19. Lay not up for yourselves treasures upon the earth. Such commands are not to be talien literally. See chap. 5: 39-42, and John 6:27. The meaning is, " Let your principal treasures be laid up in heaven." .Joseph laid up treasures of corn in Kgypt for a good purpose. David laid up treasures of gold and silver for Solomon to build the temple. A rich man may lay up treasures on earth, to endow a benevolent institution. The warning ^^^ ;igaiii.-a a heart-devotion to earthly things. Moth and rust. Rather, " moth and eating," a hendiadys for " the eating molh." Hence the singular verb. 32. The lamp of the body is the eye. The eye is, objectively, to one who looks upon a man, that which makes the whole man appear bright and animated. So the disciples whom Christ had taught were as an eye to the nation, to make it all look bright. But if they, his disciples, should fail to receive his instructions, the nation's brightness would be gone. The eye does not give light to the interior of the body, like a window, as many have suggested on interpreting this passage. Single; i.e., clear. Full of light. Rather, " bright," as in Matt. 17 : 5. It means, brilliant to a beholder. " P'ull of light " belongs to the old and incorrect inlerpretatiou. 2:i. Full of darkness. Rather, " dark," as in l>uke 11 : 36. See last note. 24. Hate and love show an ardent character; hold to and despise (slight) show an ordinary character. Mammon, or " Maiiion," is a Chaldee word for " riches." •ir,. Is not the life more than the food ? The argument is, that God has made every thing with supplies to meet wants, and as he has made our bodies, and given ns lilt-, lie will furnish the lesser gifts of food and ruiiucut, 14 Christ's sermon ST. ]mattiip:w, vii. on the mount. 30 Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith ? 31 Therefore take no thought, saying, "What shall we eat ? or. What shall we drink ? or, Where- withal 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 seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. 3-4 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. 30 rayei^. ^ Or, authcn'ity. * Grr. recliiiecl : and so always. ^ Or, Tttu/ier. 1. Crossed over the lake, from the eastern side. His own city. Cai>ernaani, called his own city, because he spent most of his time there. Heuce it was " exalted to heaven " (Luke 10 : 15, and chap. 11 : 23). 2. A man sick of the palsy. See the record in Mark (2: 1-12) and Lnke (.5: 17-26) for the details of this miracle. Thy sins are forgiven. It may be that special sins had made this young man a paralytic, or it may be that our Saviour only desired to introduce the cure with a declaration of reward to the man's faith, pronouncing his sins generally to be forgiven. That the man was young, we argue from the use by our Saviour of tlie word " son " (or strictly " child") in addressing him. 5. Whether ig easier ; i.e., " which is easier ? " The reasoningof our Lord seems to be this : " You say that I am assuming what does not belong to rae, when I absolve a man from sin ; and you believe that an outward visible cure of the man's body would be impossible to me. It is easy, you think, to say, ' Thy sins be forgiven thee,' for there is no visible proof of the result; but it is a hard thing to say to the paralytic, ' Walk,' for the visible non-fuldlraeut of the order would prove the imposture. I therefore meet you on your own ground, and heal the paralytic." 8. Such power unto men. There was no recognition of Christ as God, or even as the Messiah, but only as a roan honored of God, a prophet through whom God spoke. There was no thought as yet of ascribing the miracles to Beelzebub. 9. Matthew. This name, and Matthias, as well as Mattathah (Ez. 10 : 33) , or Mattatha (Luke 3 : 31 ) , Matthat (Luke 3: 24), Mattan (2 Ivings 11 : 18), and Mattithiah (Kz. 10: 4:5), or Mattathias (Luke 3: 2G), seem to V>e forms of Mattaniah (2 Kings 24 : 17), which means " God's gift." He is called in Mark 2 : 14, " Levi, the son of Alpheus." Luke also (.5 : 27) calls him Levi. There was a James, the eon of Alpheus, also an»ong the apostles (chap. 10 : 3) ; but we are not led to suppose them to be brothers. Alpheus, or Halpbi, may have been a common name. Levi was perhaps the original name of the ai)Oslle and evangelist, whose calling to aecomiiany Jesus is here recorded ; and Matthew, his name assumed on becoming an apostle. Place of toll, lay the side of the lake, where the tisb-tax was paid. Follow me. Xot a call to a spiritual life, but a call to a pergonal following. Matthew, doubtless, knew Jesus well before, and had yielded his heart to him. He had certainly been preparing for this following, or he could not have left his toll-house so immediately. He must have settled his business affaire as an honest man. 10. Sat at meat; i.e., reclined at table, after the manner of the ancients. In the house. Matthew's house (compare Mark 2: 1.5, and Luke 5: 29). Publicans. See on chap. 5 : 46. Sinners. Gross sinners, known con- spicuously in the community as such. 11. Why eateth, etc. The .lews, by a forced interpretation of their law, deemed it n sin to partake of a meal in company with unholy i)eople. They were forbidden to eat certain articles of food which were found on heathen tables, and hence they could not generally cat wilU a heathen. But this did not forbid their partaking in compauy 20 Christ defendetli his disciple ST. .AIATTHE^V, IX. for not fasting. 12 But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick, 1.3 But go ye and learn what that meaneth, I will have mercy, and not sacrifice; for I am not come to call the righteous, but sinners to repent- ance. 14 IT Then came to him the disciples of John, saying. Why do we and the Pharisees fast oft, but thy disciples fast not ? 15 And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bride- groom is with them ? but the days will come, when the bridegroom shall be taken from them, and then shall they fast. 16 No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. 17 Neither do men put new wine into old bottles : else the bottles break, and the wine runneth out, and the bottles perish : but they put new wine into new bottles, and both are preserved. 18 IF 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 live. 12 sinnei-s ? But when he heard it, he said. They that are ^ whole have no need of a 13 physician, but they that are sick. But go ye and learn what this meaneth, I desire mercy, and not sacrifice : for I came not to call the righteous, but sinners. 14 Then came to him the disciples of John, saying, Why do we and the Pharisees fast 15 2 oft, but thy disciples fast not? And Jesus said unto them, Can the sons of the bride-chamber mourn, as long as the bride- groom is with them ? but the days will come, when the bridegroom shall be taken away from them, and then will they fast. 16 Ancl no man putteth a piece of undressed cloth upon an old garment; for that which should fill it up taketh from the garment, 17 and a worse rent is made. Neither do })ien put new wine into old ^ wine-skins: else the skins burst, and the wine is spilled, and the skins perish: but they put new wine into fresh wine-skins, and both are preserved. IS While he spake these things unto them, behold, there came a * ruler, and wor- shipped him, saying, My daughter is even now dead: but come and lay thy hand 19 upon her, and she shall live. And Jesus 1 Gr. strong. ^ Some ancient authorities omit oft. ^ That is, sAms uned as bottles. * Gr. one ruler. with a wicljed Jew. Our Lord rebuked the over-righteousness (which overlooked their own sinfulness) by his practice, while at the same time he showed his holy purpose in communing with these well-known sinners. 13. Tliey that are whole. This was an accommodation to the thoughts of the Pharisees. They thought themselves spiritually whole, while the gross sinners made no such pretensions. 13. I desire mercy, etc. Quotation from Hos. 6 : 6, quoted again by our Lord in reference to the use of the sab- bath (chap. 12: 7). The sentiment as expressed by the prophet is put in the Oriental style, and means, " I desire mercy rather than sacrifice." God wishes a right lieart before all things. External things are of second importance, and are to be conformed to the spiritual principles. The Pharisees looked upon externals as the soul of religion, and extended those externals beyond the divine law. 13. I came not to call the righteous, but sinners. Luke adds (5:32), "to repentance." So the old version has it here, and in Mark 2 : 17. The call of the Saviour is to repentance; that is, to a new life in him. 14. Fast oft. Tliere was but one day of fasting ordained in the law, the tenth day of Tisri, the day of atone- ment (see Lev. 16 : 29-34, 23 : 26-32, and Num. 29 : 7-11) ; but the .Jews had added many fasts, until we find them fast- ing twice in the week (Luke 18 : 12). The prophet Zechariah (chap. 10) virtually reproves them for their fasts. Our Saviour's reply on this occasion shows that fasts must be natural, and not mechanical. When a real time of sorrow comes, then let God's people fast. It is appropriate and helpful. The sons of the bridechamber are the bridegroom's friends. Jesus represents himself as a bridegroom, and his disciples as the sons of the bridechamber. Christ's new dispensation (." undressed cloth " and " new wine ") was not to be joined to .Judaic rites ("old garment" and " old wineskins"). The ascetic side of the Jewish system, which had been exaggerated by the Pharisees, could not be assimilated to the liberty of the gospel. Fasting was not to be obligatory in the Church of Christ. 18. While he spake these thins:s unto them, behold, there came a ruler, etc. These words show that Matthew's order is chronological, while Mark's and Luke's are not. Matthew. 1. Gadarene cure. 2. Paralytic. 3. Matthew's call. 4. The dinner. 6. Jairus. Mark. Lukt 2. Paralytic. 2 Paralytic. 3. Matthew's call. 3 Matthew's call. 4. The dinner. 4 The dinner. Corntields. Corntields. Withered hand. Withered hand. Appointment of twelve. Appointment of twelve Accu-satiou. Sayings. Mother and brethren. Centurion. Parables. Nain. 1. Gadarene cure. John Baptist. 5. Jairus. Woman. Parables. Mother and brethren. 1 Gadarene cure. 5 Jairus. In Matthew we cannot separate the parts of the narrative. The paralytic was healed on Jesus* arrival from the Gadarene country. Matthew's call followed immediately (see verse 9). And immediately after the dinner at Matthew's house, he went with .Tairus. Yet Mark puts between the dinner and .Jairus the matter of several weeks; and so does Luke. But the language of neither Mark nor Luke demands chronological order as Matthew's 21 Two blind men ST. INIATTIIEW, IX. receive their sigtt. 19 And Jesus arose, and followed hira, and so did his disciples. 20 IF And, behold, a woman, which was diseased with an issue of l)]ood twelve years, came behind /<(■»!, 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 was made whole from that hour. 23 And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise, 24 He said imto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn. 2o But when the people were put forth, he went in, and took her by the hand, and the maid arose. 26 And the fame hereof went abroad into all that land. 27 1 And when Jesus departed thence, two blind men followed him, crying, and saying, Thou son of David, have mercy on us. 28 And when he was come into the house, the blind men came to hira: 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. Accord- ing to your faith be it unto you. 30 And their eyes were opened ; and Jesus strait- Iv charged them, saying. See that no man know it. 31 But they, when they were departed, spread abroad his fame in all that country. 32 1" As they went out, behold, they brought to him a dumb man possessed with a devil. 33 And when the devil was cast out, the dumb spake : and the nuiltitudes marvelled, saying. It was never so seen in Israel. 34 But the Pharisees said. He casteth out devils through the prince of the devils. 35 And Jesus went about all the cities and vil- lages, teaching in their synagogvies, and preaching the gospel of the kingdom, and healing every sick- ness and every disease among the people. arose and followed him, and so did his disciples. And behold, a woman, who had an issue of blood twelve vears, came behind him, and touched the border of his garment : for she said within her- self. If I do but touch his garment, I shall be 1 made whole. But Jesus turning and seeing her said, Daughter, be of good cheer; thy faith hath "-made thee whole. And the woman was iniade whole from that hour. And when Jesus came into the ruler's house, and he saw tlie flute-players, anu the crowd making a tunuilt, he said, Give place: for the da^msel is not dead, but sleepeth. And they laughed him to scorn. But when the crowd was put forth, he entered in, and took her by the hand; and the damsel arose. And ^ the fame hereof went forth into all that land. And as Jesus passed by from thence, two blind men followed him, crying out, and saying, Have mercy on us, thou son of David. 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 say imto him. Yea, Loi'd. Then touched he their eyes, saying, According to your faith be it done mito you. And their eyes were opened. And Jesus ■* strictly charged them, saying. See that no man know it. But they went forth, and spread abroad his fame in all that land. And as they went forth, behold, there was brought to him a dumb man possessed with a ^ devil. And when the ° devil was cast out, the dumb man spake: and the multitudes marvelled, saying. It was never so seen in Israel. But the Pharisees said, •^ By the prince of the ^ devils cast^h he out " devils. And Jesus went about all the cities and the villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease and all manner of sickness. But Avhen he saw the 1 Or, saved. ^ Or, saved thee. ^ Gr. this fame. * Or, sternly. ^ Gr. demo7i. * Or, In. ' Gr. demons. does. Luke's phrase, "in order" ( 1:3), refers to order of subject. Luke combiues like teachings in groups. A ruler. Literally, one ruler, one of several who belonged to the Capernaum synagogue (see Mark o: 22). His name, we find from the other evangelists, was Jair (in Greek, Jairus). AVorshipped. There is no divine worship implied. Jairus fell down at our Lord's feet, as to a superior. My daughter. An only daughter, twelve years old (Luke 8 : 42). Is even now dead ; i.e., is so far gone, that we may say she is virtually dead. The other evangelists are more particular in describing these scenes. Xoue of them, however, gives the disease of the child. 20. A woman Avho had an issue of blood. This incident, checking the progress of Jesus to the ruler's house, was a great trial to his faith ; but it triumphed (see Mark 5 : 36). 21. If I do hut touch his garment. This was not superstition. It was confidence in Jeeus as a person. Her touch would be her application of faith in him. Hence Jesus says to her, " Thy faith hath made thee whole." 23. The flute-player. Hired to play melancholy music at a death. Making a tumult, or noise, from wailing, according to the custom at an Oriental burial, which occurs very soon after death. 24. Laughed him to scorn. Ridiculed him, as speaking foolishly. 27. Son of David. The name which the Jews used for the expected Messiah, by reason of such prophecies as Jer. 33: l-i. These blind men recognized Jesus as Israel's Messiah. Their spiritual eyes were clear. 28. To do this. To give sight. His words or his manner had announced his intention. 29. According to your faith be it done unto you. This is the cardinal law of the Christian life. God's grace abounds, but man's faith is slow to receive it. 30. See that no man know it (see on chap. 8: 4). 38. A devil. A demon ; not a devil (see on chap. 4 : 24). .34. By the prince of the devils. The prince of the demons is called Beelzebub in chap. 12: 24, in which place we also see our Lord's answer to this base charge. 35. Such passages as this, and chap. 4 : 24, give an idea of the immense number of cures which Jesus must have wrought in his three years' ministry. We have only a few of our Lord's miracles given in detail, while thousands are embraced in these concise phrases. A flood of evidence to his divine mission was poured on the Israelitish people. Tlie gospel of tlio kingdom. Literally, the good tidings of the kingdom. The good tidings regarding Christ sendeth out ST. MATTHEW, X. his twelve apostles. 30 1 I^ut when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. ol Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few; 38 Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest. nmltitudes, he was moved with compassion for them, because they were distressed and scattered, as sheep not having a shepherd. 37 Then saith he unto his disciples, The liarvest truly is plenteous, but the labour- 38 ers are few. Pray ye therefore the Lord of the harvest, that he send forth labourers into his harvest. the new dispensation, which was to succeed the Jewish. The word "gospel" is Anglo-Saxon (Gdd-spell) for " good story " (see chap. 4 ; 23). 36. As sheep not having a shepherd (compare Ezek. 34). The authorized teachers of the people were eelf-seckers, and despised the people. 37. The harvest is the ripe grain of the autumn {herbst), not its gathering. The Christian church was going to gather in the rich harvest. 38. Fray ye, etc. The sending forth of laborers to gather in the Lord's harvest is the result of Christian prayer. Such is the ecouomy of the mystery of God. We are not to reason upon it, but to conform to the divine system. CHAPTER X. 1. Christ sendeth out his twelve apostles, enabling them with power to do miracles, 5. giveth them their charge, teacheth them, 16. oomforteth them against persecutions : 40. and promiseth a blessing to those that receive them. 1 And when fie had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease. 2 Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3 Philip, and Bartholomew; Thomas, and Mat- thew the publican; James tJie son of Alphteus, and Lebbteus, whose surname was Thaddeeus; 4 Simon the Canaanite, and Judas Iscariot, who also betrayed him. 5 These twelve Jesus sent forth, and commanded them, saying. Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: 1 And he called unto him his twelve dis- ciples, and gave them authority over un- clean spirits, to cast them out, and to heal all manner of disease and all manner of sickness. 2 Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3 Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphajus, and Thaddaius ; 4 Simon the ^ Canantean, and Judas Is- 5 cariot, who also "-^ betrayed him. These twelve Jesus sent forth, and charged them, saying. Go not into any way of the Gentiles, I Or, Zealot. See Luke 6:15; Acts 1 :13. ^ Or, delivered him up : and so always. 1. Disease — Siclsness. The latter is rather " weakness," where the life is impeded, but no abnormal action of the system is involved. These are both distinct from possession by demons or unclean spirits. 2. The twelve, who were made apostles or " ambassadors," were selected and instituted before (Luke 6: 13), but are now sent out on what might be called a trial-tour, iu view of their great life-work. Their names in Hebrew were, — Shimon or Shimeon, ) ^ , , , . , , r^ , N ! sons of Jehohauau. Andreas (a Greek name), ( Jacob, J ^ r, , ,. Jehohanan, 1 ^°"« "^ ^abdi. rhillp (a Greek name). Bar Talmai. Teom. Mattithiah, son of Chalphai. Jacob, son of Chalphai. Th.iddai (Jehudah, or Lebbai), Shimon, or Shimeon Kannan. Jehudah Ishchari. Thaddai, or Thaddeus, or Judas, Is called " of James " in Luke 6 : 16. K'aturally, this would mean " son of James ; " but it Is generally supposed to mean here, "brother of James," and hence the Jude of the epistle (sec Judel). " James, the Lord's brother " (Gal. 1 : 19), was doubtless the brother of this Jude. Hence James, the Lord's brother, was the Apostle James, the sou of Alpheus. This James and this Jude may be those mentioned in chap. 13 : 55, called brethren of our Lord, according to OHental usage, although strictly cousins. Matthew and James were both sons of Chalphai or Alpheus; but as Hebrew names are very slightly distinctive, we may believe two different persons of the name of Alpheus are intended, as we have no other indication of Matthew and James being brothers. Bartholomew is supposed to be the same as Nathanael (John 1 : 45. Compare John 21 : 2, where an apostle is evidently intended). " Canauaean," as an epithet of Simon, Is the Greek form of a Hebrew word which means " zealot " (Luke 6:15). This Simon had belonged to the political party of the Jews known as the " Zealots," from their Intense nationalism. " Iscariot" is variously Interpreted. It may mean a man of Kerloth, or, more likely, an Issacharite, one of the tribe of Issachar. The Greek names of Andrew and Philip are not strange to find In Judaea and Galilee; for after the days of Alexander the Great, Greek names became common among the Jews. We find, for example, Alexander, Jason, Menelaus, and many others. 5. Gentiles. Literally, "nations." People other than Jews. Samaritans. As they received the law of 23 The disciples giveu power ST. MATTHEW, X. to work miracles, G But go rather to the lost sheep of the house of Israel. 7 And as ye go, preach, saying, The kingdoju of heaven is at hand. S Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have i-eceived, freely give. 9 Provide neither gold, nor silver, nor brass in yoiu" purses, 10 Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat. 11 And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence. 12 And when ye come into an house, salute it. LS And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. 14 And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. 15 Yerily I say unto you, It shall be more toler- able for the land of Sodom and Gomorrah in the day of judgment, than for that city. 16 1 Behold, I send you forth as sheep in tlie midst of wolves: be ye therefore wise as serpents, and harmless as doves. 17 But beware of men : for they will deliver you up to the counsels, and they will scourge you in their synagogues ; 18 And ye'shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. 19 But Mhen they deliver you up, take no thought lioworwhat ye shall speak: for it shall be given you in that same hour what ye shall speak. 20 For it is not ye that speak, but the Spirit of your Father which speaketh in you. 21 And the brother shall deliver up the brother to death, and the father the child: and the childi'en shall rise up against tlieir parents, and cause them to be put to death. and enter not into any city of the Samari- 0 tans : but go rather to the lost sheep of the 7 house of Israel. And as ye go. preach, saying, The kingdom of heaven'is at hand. 8 Heal the sick, raise the dead, cleanse tlie lepers, cast out ^ devils: freely ye re- 9 ceived, freely give. Get you no gold, nor 10 silver, nor brass in yoiu- ■■' purses ; no wal- let for your journey, neither two coats, nor shoes, nor staff: for the labourer is 11 worthy of his food. And into whatsoever city or village ye shall enter, search out who in it is worthy; and there abide till 12 ye go forth. And as ye enter into the Vi house, salute it. And if the house be worthy, let j'our peace come upon it: but if it be not wortJiy, let your peace return 14 to you. And whosoever shall not receive you, nor hear your words, as ye go forth out of that house or that city, shake 15 off the dust of your feet. Yerily I say unto you. It shall be more tolerable for the land of Sodom and Gomorrah in that day of judgement, than for that city. 16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as 17 serpents, and ^ harmless as doves. But beware of men: for they will deliver you up to councils, and in their synagogues IS they will scourge you; yea and before governors and kings shall ye be brought for my sake, for a testimony to them and 19 to the Gentiles. But when they deliver you up, be not anxious how or what ye shall speak: for it shall be given you in 20 that hour what ye shall speak. For it is not ye that speak, but the Spirit of your 21 Father that speaketh in you. And brother shall deliver up brother to death, and the father his child: and children shall rise up against parents, and '♦cause them to be 22 put to death. And ye shall be hated of Gr. demotis. - Gr. girdles. ^ Or, shiijite. * Or, put them to death. of the Eastern settlers 17: 24). Ill the chapter Moses, they might not be considered as included in the Gentiles. They were the descendants who were placed by the Assyrian monarch in the depopulated region of Samaria (2 Kings '. cited, their mongrel Judaism is described. 6. Liost sheep. See on chap. 9 : 36. 7. The same proclamation which John the Baptist and Jesus had made (see chap. 3 : 2, and 4 : 17). 8. Four forms of benefit to bodies which typified Christ's salvation of the soul, — curing, reviving, purifying, and removing S.itan's power. The root of sin was to be destroyed, the soul was to have a new life in Christ, the stains of sin were to be removed, and all connection with Satan ended. Such is Christ's complete salvation. The ministry to men's bodies was not the main object of Christ and his apostles. These miraculous powers were temporary, ahd significant of spiritual things. 9. Brass. Rather " copper." 10. Nor staft"; i.e., an extra staff; for each was to carry his walking-staff (see Mark 6: 8). Many MSS. read here the plural " staves." The second staff was probably carried to support the wallet and extra coat of the ordinary traveller. But these apostles were to travel without any luggage, depending on God's gracious provision by the way. In this they are not examples to us, because in their case a special older from the Master was given. Their faith was to be tried, and their habit formed for their apostolic life. Without such special order from our Lord, it would be presumption in us to go forth without the usual prei)aration and necessary outfit. 11. Worthy; because of his kindly disposition. 12. Salute it, with the Oriental salaam. 13. Y«mr peace. The true blessings included in the salaam. Return to you. Your greeting will be con- sidered void. 14. Shake off the dust of your feet. Mark adds (6 : 11), " for a testimony unto thera." Action and gesture form a large part of Oriental conversation. 15. More tolerable for the laiul of Sodom and Gomorrah in the Day of Judgment. Cities are not judged as individual men are. Their judgment comes in this world. The cities which rejected our Lord's apostles are now no more. Their judgment has come. They sinned against greater light than did Sodom and Gomorrah. So Capernaum, Bethsaida, and Chorazin (chap. 11 : 21-24), were more guilty than Sodom, Tyre, and Sidon. Reference is had, doubtless, to the final day of judgment, when the reasons for God's dealings will be made manifest, and these Israelitish cities be shown to have been worse than the pagan cities mentioned. Christ's charge ST. MATTHEW, X. the apostle 22 And ye shall be hated of all men for my name's sake: but he that endm-eth to the end shall be saved. 23 But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. 24 The disciple is not above Ids master, nor the servant above his Lord. 25 It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more i^hall they call them of his household ? 2(5 Fear them not therefore : for there is nothing covered, that shall not be revealed; and hid, that shall not be known. 27 What I tell you in darkness, that speak ye in liglit: and what ye hear in the ear, that preach ye upon the housetops. 28 And fear not them which kill the body, but are not able to kill the soul : but rather fear him which is able to destroy both soul and body in hell. 20 Are not two sparrows sold for a farthing ? and one of them shall not fall on the groiuid with- out your Father. 30 But the very hairs of your head are all num- bered. 31 Fear ye not therefore, ye are of more vahie than many sparrows. 32 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. 33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. 34 Think not that I am come to send peace on earth : I came not to send peace, but a sword. 3.) For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. 3(} And a man's foes shall be they of liis own household. 37 He that loveth father or mother more than me is not worthy of me : and he that lovetli son or daughter more than me is not worthy of me. 38 And he that taketh not his cross, and follow- eth after me, is not worthy of me. all men for my name's sake: but he that endureth to the end, the same shall he 23 saved. But when they persecute you in this city, flee into the next: for verily I say unto you, Ye shall not have gone through the cities of Israel, till the Son of man he come. 24 A disciple is not above his ^ master, nor 2.5 a 2 servant above his lord. It is enough for the disciple that he be as his i master, and the - servant as his lord. If they have called the master of the house ^ Beelzebub, how much more shall they call them of 26 his household ! Fear them not therefore : for there is nothing covered, that shall not be revealed; and hid, that shall not 27 be known. What I tell you in the dark- ness, speak ye in the light: and what ye hear in the ear, proclaim upon the house- 28 tops. And be not afraid of them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in 20 * hell. Are not two spaiTows sold for a farthing ? and not one of them shall fall 30 on the ground without your Father: but the very hairs of your head are all num- 3J. bered. Fear not therefore; ye are of more 32 value than many sparrows. Every one therefore who shall confess ^me before men, ^ him will I also confess before my 33 Father which is in heaven. But whoso- ever shall deny me before men, him will I also deny before my Father which is in heaven. 34 Think not that I came to '^ send peace on the earth: I came not to ^send peace, 35 but a sword. For I came to set a man at variance against his father, and the daugh- ter against her mother, and the daughter 36 in law against her mother in law : and a man's foes shall be they of his own house- 37 hold. He that loveth father or mother more than me is not worthy of me : and he that loveth son or daughter more than 38 me is not worthy of me. And he that doth not take his cross and follow after 30 me, is not worthy of me. He that ^ find- Or, teacher. - Gr. bond-servant. * Gi Beehehul : and so elsewhere. ' Gr. cast, s Or, found. Gr. Gehenna. '' Gr. in \ « Gr. in him. 22. He that endureth to the end, the same shall be saved. That is, he that patiently bears all the trouble and disaster of the lower earthly state, shall enjoy the higher and eternal salvation. How much of this per- eecution accompanied this first essay of apostleship, we are not informed. Our Lord had reference, doubtless, in these words, to their whole apostolic career. 23. Till the Son of man be come. The coming of the Son of man seems to be the establishment of the Christian Church, with Christ, the Son of man, as its recognized head, in place of the older Jewish Church. This coming had its completeness in the destruction of Jerusalem, and the end of the Jewish ceremonial. There will be a final coming of the Son of man to judgment, of which this coming is the type. The title, " Son of man," declares Christ's work among men and for men. It is used only by himself, e.\cept where Stephen uses it (Acta 7 : 56), and tnere the proto-raartyr evidently quotes the title. 25. If they have called the master of the honse Beelzebub. They had said Christ was in league with the prince of the devils (chap 9: 34), which was as much as calling him Beelzebub. Beelzebub was the god of the Ekronites (2 Kings 1: 2). The word means, ^' lord of flies." It had probably come into use among the Jews as a name for Satan. 26. Fear them not. The ground of courage is the prospect of the judgment day, when the truth should be fully manifested, in view of which we may cheerfully, if we are in the line of godly duty, bear opposition and bodilj- death. 28. Hell. Literally, Gehenna. The deep valley of Hinnom south of Jerusalem, where the fire periJetually burned the offal from the temple, represented the final place and state of the soul's punishment (compare Mark 9 : 48, andlsa. 66:24). 29. Farthing. Strictly an asxarion, or as, equal to a cent and a half of American money. 34. But a sword. The inevitable conflict on presenting truth to the wicked heart of man. 38. He that doth not take his crose. This, of course, had not the assoctatiou iu the minds of Christ's 2o John sendeth his disciples ST. MATTHEW, XI. to Christ. 39 He that findeth his Ufe shall lose it : and he that loseth his life for my sake shall find it. 40 ^ He that receiveth you receiveth nie, and he that receiveth me receiveth him that sent me. 41 He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward, 42 And whosoever shall give to drink unto one of these little ones a cup of cold icafer only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. eth his ilife shall lose it; and he that 2 loseth his ^life for my sake shall find it. 40 He that receiveth you receiveth me, and he that receiveth me receiveth him that 41 sent me. He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's re- 42 ward. And whosoever shall give to drink unto one of these little ones a cup of cold water only, in the name of a disciple, ver- ily I say unto you, he shall in no wise lose his reward. 1 Or, soul. 2 Or, lost. hearers which it has in ours. It referred simply to the malefactor, according to Roman usage, bearing his cross to the place of crucifixion. The lesson is, that we must suffer the world's persecutions with our Saviour cheerfully, even to death. 39. He that findeth his life shall lose it, etc. This strong antithetical clause may be thus paraphrased; " He that strives to maintain this earthly life above all else shall lose it at last, for he must die ; but that he that counts his life cheap for Christ's sake may lose it, but loses it only to gain a higher life, which the former can never gain." 41. In the name of a prophet. Because he is a i3rophet. A prophet's reward. Such blessings as prophets receive. 42. These little ones. A Hebrew phrase for " disciples." CHAPTER XI. 2. John sendeth his disciples to Christ. 7. Christ's testimony concerning John. 18. The opinion of the people, both concerning John and Christ. 20. Christ nphraideth the nnthankfnlness and unrepentance of Chorazin, Bethsaida, and Capernaum •, 25. and praising his Father's wisdom in revealing the gospel to the simple, 28. he calleth to him all such as feel the burden of their sins. 1 And 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. 2 Xow when John had heard in the prison the works of Christ, he sent two of his disciples, 3 And said unto him. Art thou he that should come, or do we look for another? 4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see: 5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. 6 And blessed is he, whosoever shall not be offended in me. 1 And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and preach in their cities. 2 Now when John heard in the prison the works of the Christ, he sent by his disci- 3 pies, and said unto him. Art thou he that cometh, or look we for another? 4 And Jesus answered and said unto them, Go your way and tell John the things 5 which ye do hear and see : the blind re- ceive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have ^good tidings preached to them. 0 And blessed is he, whosoever shall find 7 none occasion of stumbling in me. And Or, the goxpel. 1. This verse belongs to the end of the tenth chapter. That which follows (the visit of .John's disciples, and the words of .Jesus consequent thereon) may have occurred previous to the mission tour of the twelve. Thence. From the place where he had given his disciples their directions. Their cities. The cities of the Galllseus, among whom he lived. 3. In the prison. John's imprisonment by Herod Antipas was referred to in chap. 4 : 12. Its cause and conse- quence are given in chap. 14:1-12. His pliice of imprisonment (.Josephus tells us) was the castle of Machaerus, in Perae (the trans-.Jordanic province of Herod), near the Dead Sea. 3. Art thou he that cometh ? The Messiah was the coming one in the Jewish mind. "SVe cannot believe that John had any doubts about Jesus being the Christ. Many, however, talie tliat view. John aslie in behalf of his disciples, to wean them from him to .Jesus, from the one decreasing to the one increasing (John 3 : 30). John knew well that Jesus was the Messiah (John 1 : 29). Such a man is not left to doubt. 4. The things which ye do hear and see. Luke (chap. 7:21) says that Jesus performed many miracles before John's messengers. 5 The i>oor have good tidings preached to them. Besides the miracles, a grand sign of the Messiah was his care for the lowly and downtrodden, a thing new in the world (see Isa. 29 : 18, 19). Christ's testimony ST. MATTHEW, XL concerning John. 7 IT And as they departed, Jesns began to say unto the muUitinles concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? 8 But what went ye out for to see ? A man clothed in soft raiment ? behold, they that wear soft clothing are in kings' houses. 9 But what went ye out for to see ? A prophet ? yea, I say unto you, and more than a prophet. 10 For this is he of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. 11 Verily I say unto you, Among them that are born of women there hath not risen a greater than .John the Baptist : notwithstanding he that is least in the kingdom of heaven is greater than he. 12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. 1-3 For all the prophets and the law prophesied until John. 14 And if ye will receive it, this is Elias, w^hich was for to come. 1.5 He that hath ears to hear, let him hear. 16 IF But whereunto shall I liken this genera- tion ? It is like unto children sitting in the markets, and calling imto their fellows, 17 And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. 18 For John came neither eating nor drinking, and they say. He hath a devil. 19 The Son of man came eating and drinking, and they say. Behold a man gluttonous, and a wine-bibber, a friend of publicans and sinners. But wisdom is justified of her children. 20 1 Then began he to upbraid the cities where- in most of liis mighty works were done, because they repented not : as these went their way, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to behold? a reed shaken with the wind? 8 Bvxt what went ye out for to see ? a man clothed in soft raiment ? Beliold, they that wear soft raiment are in kings' 9 houses. 1 But wherefore went ye out ? to see a prophet ? Yea, I say unto you, and 10 much more than a prophet. This is he, of whom it is written, Behold, I send my messenger before thy face. Who shall prepare thy way before thee. 11 Verily I say unto you. Among them that are born of women there hath not arisen a greater than John the Baptist: yet he that is 2 but little in the kingdom of 12 heaven is greater than he. And from the days of John the Baptist until now the kingdom of lieaven suffereth violence, and 13 men of violence take it by force. For all the prophets and the law prophesied until 14 John. And if ye are willing to receive 15 ^ it, this is Elijah, which is to come. He that hath ears ^to hear, let him hear. 16 But whereunto shall I liken this genera- tion ? It is like imto children sitting in the marketplaces, which call unto their 17 fellows, and say. We piped unto you, and ye did not dance; we wailed, and ye did 18 not ^ mourn. For John came neither eat- ing nor drinking, and they say. He hath a 19 ^ devil. The Son of man came eating and drinking, and they say, Behold, a glutton- ous man, and a wine-bibber, a friend of publicans and sinners! And wisdom 'is justified by her ^ works. 20 Then began he to upbraid the cities wherein most of his *> mighty works were 21 done, because they repented not. Woe 1 iiAuy ancient Siuihorhies rend J})it w/iat icent 7/e out to see f upi'ophet? ^ Gr. lesser. ' Or, him, * Some ancient authorities omit to hear. ^ Gr. beat the breast. ^ Gr. demon. ' Or, was. » Many ancient autlioiilies read children: as in Luke 7 : 35. 9 Gr. powers. I. A reed shaken with the wind. A mere matter of the passing moment. Reeds soon wither (Isa. 19 : 6), and are burned (Jer. 51 : 32) ; and, as shaken by every breath of wind, they have no fixedness. John the Baptist wag no uncertain trifler or unstable fanatic. 8. A man clothed in soft raiment. A dignitary of this world. John was in his very garb a protester against the world's pomp and pride. John was on neither extreme of fanaticism or worldliness. 9. Much more than a prophet. The prophet spoke for God. John not only did this, but he was the fore- runner of the Messiah. 10. The quotation from Mai. 3 : 1, changes " me " to " thee," bo that our Lord interprets what is said of God as being said of himself. The " thy " and " thee " can only refer to Christ. II. He that is but little in the kingdom of heaven is greater than he. He that has but little of the spiritual light of the Christian dispensation knows more than John knew, although John was more enlightened than any that lived before him. The gospel brings life and immortality to light; i.e., makes these subjects clear (2 Tim. 1:10). 13. Suffereth violence. This is generally taken as a figur.itive expression for an eager seeking to the kingdom of heaven. We prefer the literal meaning. Jesus says that the kingdom of heaven, wnich confers such advantages, and whose incipiency was in his own ministry, was violently assaulted and plundered as a hostile city by the Jews. That generation (see verse 16) would not accept either John or Jesus. The twelfth verse is parenthetical. 1.3. Here the connection with verse 11 is made. .John was greater than all before him, but less than the little one in the kingdom of Messiah. That kingdom was now to be established, the long line of prophets from the law down- ward, terminating in .John. 14. Elijah MaUichi, whose prophecy is quoted in the tenth verse, calls the preparatory messenger by the eigniticant name of Elijah (Mai. 4; 5), a name suggestive of energetic reform. 15. He that hath ears, etc. For this formula, used to call attention to an important truth, see chap. 13: 9, 43, and Luke 14 : 35 ; also, in the letters to the seven churches, Rev. 2 and 3, and in Rev. 13 : 9. 18. Eating— drinking. In Luke (chap. 7 : 33) the nouns are supplied, " bread " and " wine." 19. Wisdom is justified by her works. In Luke it reads (7:35), "of all her children." The two are virtually the same, ^yisdom is justified from the works her children perform. It is not the approbation or condem- nation of the crowd which justifies her, but the conduct of her disciples. 2T Christ with his disciples ST. MATTHEW, XI I. gathereth corn on the sablatli dr.y. 21 Woe luito thee, Chorazin! woe unto thee, Bethsaida ! for if the mighty works. Miiicli were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth an 1 ashes. 22 But I say unto you. It shall be more tolerable for Tyre and feidon at the day of judgment, than for you. 23 And thou, Capernaum, Avhich art exalted unto heaven, shalt be brought down to hell : for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. 24 But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee. 2o T[ At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these thiu-^s from the wise and prudent, and hast revealed tliem unto babes. 26 Even so. Father : for so it seemed good in thy sight. 27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. 28 IT Come unto me, all ye that labom- and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn of me ; for I am meek and lowly in heart : and ye shall find rest unto your souls. 80 For my yoke its easy, and my burden is light. unto thee, Chorazin ! woe unto thee, Beth- saida! for if the 1 mighty works had been done in Tyre and .Sidon which were done in you, they would have repented long 22 ago in sackcloth and ashes. Howbeit I say unto you, it shall be more tolerable for Tyre and Sidon in the day of nidge- 23 ment, than for you. And thou, Caper- naum, shalt thou be exalted unto heaven? thou shalt '•^go down unto Hades: for if the 1 mighty works had been done in Sodom which were done in thee, it would 24 have remained until this day. Howbeit I say unto you, that it shall be more toler- able for the land of Sodom in the day of judgement, than for thee. 25 At that season Jesus answered and said, I 3 thank thee, O Father, Lord of heaven and earth, tliat thou didst hide these tilings from the wise and understanding, 26 and didst reveal them unto babes ; yea, Father, * for so it was well-pleasing in thy 27 sight. All things have been delivered unto me of my Father: and nq one know- eth the Son, save the Father; neither doth any know the Father, save the Son, and he to whomsoever the Son Avilleth to re- 28 veal hint. Come unto me, all ye that la- bour and are heavy laden, and I will give 29 you rest. Take my yoke upon you, and learn of me ; for I am meek and lowly in heart: and ye shall find rest mito your 30 souls. For my yoke is easy, and my bur- den is light. 1 Gr. powers. ^ Many ancient authorities read be brought down. » Or, praise. * Or, that. ai. Chorazin and Bethsaida were towns near Capernaum. We do not know their exact sites; hut from St. Willibald's narrative in the eighth century (quoted by Dr. Robinson), we know that Bethsaida was next north to Capernaum, and Chorazin was between that and the Jordan. Perhaps Bethsaida was at the present Tell Hdm, and Chorazin where the water from Bir Keraseh enters the lake. 23. Capernaiim. See on chap. 8 : 5. For the doctrine here conveyed, see on chap. 10 : 15. Hades. This is the untranslated Greek word. It is a negative expression, like the Hebrew " Sheol." It is the unseen world of the dead, without any reference to the happy condition of the godly dead. It is the unseen world, without the light of revelation shlniog on it. It is, therefore, a dark and (so imagined) subterraneous world. But it is not hell (Ge- henna), which is the place of punishment and torment. 8.5. These words which follow, if we compare this passage with Luke 10: 21, and context, seem to have been uttered on the return of the seventy missionaries, and to have had reference to their happy report. Some of the harmonists, however, make these words to be spoken twice by our Lord at different periods of his ministry. Babes. The illiterate. Jesus does not thank the Father that he had hid these things from the wise, but that he had rather revealed them unto babes. The Orientalism must be noted (see, for example, John 6 : 27). 27. Christ declares himself the only source of divine knowledge, on the basis of which truth he makes the en- treaty of verses 28-30. 29. My yoke. The doctrine of a teacher was called his yoke. I am week and lowly in heart to stoop patiently to every needy one. There is a contrast intended throughout, probably, to the Pharisees, who despised the humble ones. CHAPTER XII. 1. Christ reproveth the blindness of the Pharisees concerning the breach of the sabbath, 3. by scriptures, 9. by reason, 13. and by a miracle. 22. He healeth the man possessed that was blind and dumb. 31. Blasphemy against the Holy Ghost shall never be forgiven. 36. Account shall be made of idle words. 38. He rebuketh the unfaithful, who seek after a sign ! 49. and sheweth who is his brother, sister, and mother. 1 At that time Jesus went on the sabbath day tlirough the com; and his disciples were an hun- gred, and began to pluck the ears of corn, and to eat. 1 At that season Jesus went on the sab- bath day through the cornfields: and his disciples were an hungred, and began to 2 pluck ears of corn, and to eat. But the 1. The Jewish law permitted this plucking of another's corn (Deut. 23: 25). 28 Christ reproveth ST. MATTHEW, XII. Pharisees. 2 But when the Pharisees saw it, they said unto him, Beliold, thy disciples do that which is not lawful to do upon the sahbath day. 3 But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him ; 4 How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests ? 5 Or have ye not read in the law, .how that on the sabbath days the priests in the temple profane the sabbath, and are blameless ? 6 But I say unto you, That in this place is one greater than the temple. 7 But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. 8 For the Son of man is Lord even of the sab- bath day. 9 And when he was departed thence, he went into their synagogue : 10 IT And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days ? that they might accuse him. 11 And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out ? 12 How much then is a man better than a sheep ? Wherefore it is lawful to do well on the sabbath days. 13 Then saith he to the man. Stretch forth thine hand. And he stretched it forth; and it was re- stored whole, like as the other. 14 1 Then the Pharisees went out, and held a council against him, how they might destroy him. 15 But when -Jesus knew it, he withdrew him- self from thence: and great nuiltitudes followed him, and he healed them all; 16 And charged them that they should not make him known : 17 That it might be fulfilled which was spoken by Esaias the prophet, saying. Pharisees, when they saw it, said imto him. Behold, thy disciples do that which it is not lawful to do upon the sabbath. 3 But he said unto them. Have ye not read what David did, when he was an hungred, 4 and they that were with him ; how he entered into the house of God, and ^ did eat the shewbread, which it was not law- ful for him to eat, neither for them that were with him, but only for the priests ? 5 Or have ye not read in the law, how that on the sabbath day the priests in the temple profane the sabbath, and are guiltless? 6 But I say unto you, that ^ one greater than 7 the temple is here. But if yehad known what this meaneth, I desire mercy and not sacrifice, ye would not have condemned the 8 guiltless. For the Son of man is lord of the sabbath. 9 And he departed thence, and went into 10 their synagogue : and behold, a man having a withered hand. And they asked him, saying, Is it lawful to heal on the sabbath 11 day ? that they might accuse him. And he said unto them, What man shall there be of you, that shall have one sheep, and if this fall into a pit on the sabbath day, will he not lay hold on it, and lift 12 it out ? How much then is a man of more value than a sheep! Wherefore it 13 is lawful to do good on the sabbath day. Then saith he to the man, Stretch forth thy hand. And he stretched it forth; 14 and it was restored whole, as the other. But the Pharisees went out, and took 15 comisel against him, how they might de- stroy him. And Jesus perceiving it with- drew from thence: and many followed 16 him; and he healed them all, and charged 17 them that they should not make him known : that it might be fulfilled which was spoken ^by Isaiah the prophet, say- ing, IS Behold, my servant whom I have chosen ; 1 Some ancieut authorities read they did eat. ^ Gr. a greater thing. ^ Or, through. 2. That which it is not lawful to do upon the sabbath. The illegality was all of their manufacture. The law of God, through Moses, forbade the kindling of a fire to cook with on the sabbath (compare Exod. 16 : 23, and 35 : 3), but did not forbid the satisfying of one's hunger. This was one of the glosses of the elders. 3. What David did (1 Sam. 21 : 1-7). 5. Profane the sabbath. They used it as a day of work in performing the various duties of the temple (see Num. 28). 6. One greater than the temple. If the sacredness of the temple sanctified the sabbath-working of the priests, Christ's presence and the sacredness of his service (who was greater than the temple) sanctified the sabbath- working of his disciples, if working they would deem it. 7. I desire mercy, and not sacrifice. Quoted from Hos. 6 : 6, as before in chap. 9 : 13. The law of mercy regards man's natural necessities and his general welfare, and thus makes exceptions in ritual observance. This is the second argument of our Lord against the carping Pharisees. 8. For the Son of man is Lord of the sabbath. That is, he is the Lord God mentioned in the fourth commandment (" sabbath of the Lord thy God "), and therefore knows what allowance to make for his disciples, being the very one who originally made the declaration written in Ilosea. This is a third argument against the Pharisees, which, of course, they could not comprehend. 9. Into their synagogue. This, Luke tells us (chap. 6:6), was on another sabbath. 10. They asked him. Probably seeing that he was about to heal the man. 11. One sheep. If a sheep in trouble can be rescued, surely a man in distress can be healed on the sabbath. 14. The Pharisees. With the Herodians (Mark 3 : 6). The hostility of the Pharisees had now taken shape, and reached to Galilee from Jerusalem as its source and centre. Jesus, by his influence, his teaching, and his mira- cles, was undermining the influence of the Pharisees; and this stirred their jealousy, and excited them to vengeance. 16. Charged them that they should not make him known (see chap. 8 : 4, and 9 : 30). 17. By Isaiah. This prophecy (Isa. 42: 1-1) declares the gentleness of Christ. Hence the words, "A bruised reed shall he not break, and smoking flax shall he not quench," are considered by some as not referring to Christ's regard to a weak faith, but as belonging to the general description of the Messiah as one who would not make any noise, or show any violence, even toward those things which required but a slight force to destroy. This seems to The blind and ST. MATTHEW, XII. dumb healed, 18 Behold my servant, whom I have chosen ; my beloved, in wliom my soul is well pleased : I will put my spirit upon him, and he shall shew judg- ment to the Gentiles. 19 He shall not strive, nor cry; neither shall any man hear his voice in the streets. 20 A bruised reed shall he not break, and smok- ing flax shall he not quench, till he send forth judgment unto victory. 21 And in his name shall the Gentiles trust. 22 1 Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. 23 And all the people were amazed, and said, Is not this the son of David ? 24 But when the Pharisees heard it, they said. This fellow doth not cast out devils, but by Beel- zebub the prince of the devils. 2.5 And -Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: 26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand ? 27 And if I by Beelzebub cast out devils, by whom do your children cast them out ? therefore they shall be your judges. 28 But if I cast out'devils by the Spirit of God, then the kingdom of God is come unto you. 29 Or else, how can one enter into a strong man's house, and spoil his goods, except he firs^ bind the strong man '? and then he will spoil his house. 30 He that is not with me is against me ; and he that gathereth not with me scattereth abroad. 31 "T Wherefore I say unto you. All manner of sin and blasphemy shall be forgiven unto men : but the blasphemy ityainst the Holy Ghost shall not be forgiven UJito men. 32 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whoso- ever speaketh against the Holy Ghost, it sliall not be forgiven him, neither in this world, neither in the world to come. 19 My beloved in whom my soul is well pleased : I will put my Spirit upon him. And he shall declare judgement to the Gentiles. He shall not strive, nor cry aloud ; Neither shall any one hear his voice in the streets. 20 A bruised reed shall he not break. And smoking flax shall he not quench. Till he send forth judgemeut unto victory. 21 And in his name shall the Gentiles hope. 22 Then was brought unto him ^ one pos- sessed with a devil, blind and dumb : and he healed him, insomuch that the dumb 23 man spake and saw. And all the multi- tudes were amazed, and said. Is this the 24 son of David ? But when the Pharisees heard it, they said, This man doth not cast out 2 devils, but ^by Beelzebub the 25 prince of the "- devils. And knowing their thoughts he said unto them. Every king- dom divided against itself is brought to desolation; and every city or house divided 26 against itself shall not stand : and if Satan casteth out Satan, he is divided against himself ; how then shall his kingdom 27 stand ? A nd if I ^ by Beelzebub cast out 2 devils, 3 by whom do your sons cast them out ? therefore shall they be your judges. 28 But if I 3 by the Spirit of God cast out 2 devils, then is the kingdom of God come 29 upon you. Or how can one enter into the house of the strong }iian, and spoil his goods, except he first bind the strong man ? 30 and then he will spoil his house. He that is not with me is against me; and he that 31 gathereth not with me scattereth. There- fore I say unto you. Every sin and blas- phemy shall be forgiven * unto men ; but the l)lasphemy against the Spirit shall not 32 be forgiven. And whosoever shall speak a word against the Son of man, it shall be forgiven him; but whosoever shall speak " 0\-, a demoniac. ^ Qr. dem07is. ^ Or, 171. < Some ancient authorities read ?«i