PRINCETON. "N. J I "Part of the I XDDIBON ALEXANDER LIBRARY, * whicb was presented by n 1 AM) A- Stuart. 61 I ShHfo Book, Division ,iil-- Section. ssv/ l^ Jt:^ /^ //^ "^ '^J ^M^ mw^:^^ COMMENTARY, CKITICAL, EXPOSITORY, AND PRACTICAL, t ON TILB GOSPELS OF MATTHEW AND MARK, FOR THE USE OP MINISTERS, THEOLOGICAL STUDENTS, PRIVATE CHRISTIANS, BIBLE CLASSES, AND SABBATH SCHOOLS. BY JOHN J. OWEN, D.D. WITH A MAP, SYNOPTICAL INDEX, ETC. NEW YOEK: LEAVITT & ALLEN, 879 BROADWAY. 1857. Entered according to Act of CoDifress, in the year 1857, by JOHN J. OWEN, In the Clerk's OfiRce of the District Court of the United States for the Southern District of New York. JOHN F. TEOW, Pkintek, stereottpek, and eleotrottper, 377 & 379 Broadway, New York. PREFACE. The series to which the present vokime belongs, >is designed to embrace the four Gospels and the Acts, to be followed by a Greek edition of the same portion of the New Testament, for the use of those who are acquainted with the original language. The re- maining volumes will be issued without any further delay, than may result from the official labors of the author, which leave but a small portion of daily time or strength for extra labors of this kind. The text of this volume is an exact reprint of the recent emen- dation of the American Bible Society, which approaches, perhaps, as near to the standard of accuracy as any edition of the English Bible extant. In preparing the Commentary, I have derived much valuable assistance from Doddridge, Bloomfield, Alford, Meyer, Stier, Trench, Drummond, Stuart, Barnes and others, whose works are so well known and accessible to the student of God's Word. Especially does the commentary of Olshausen, now in process of republication by Messrs. Sheldon, Blakeman & Co., deserve particu- lar mention, as constituting a vast storehouse of valuable criticism on the New Testament, mingled it is true with much that savors of German vagueness and mysticism, yet furnishing the most complete apparatus for the study of that portion of the sacred word, which has hitherto been given to the religious public. The works of Trench and Drummond, republished, the former by Messrs. Appletons, the latter by Messrs. Carters of this city, are so well known and appreciated, as to require in this connection no special notice. To Dr. Robinson's EngUsh Harmony of the Gos- pels, I aclcnowledge my obligations for the data of the " Sj-nopsis of the Life of Jesus," following this preface, and for the headings of the subjects interspersed through the Notes, which were taken by permission, with hardly any alteration, from that valuable work. But with all these helps, and others which might be named, I feel it due to myself to state, that my main dependence, under God, has been upon the familiarity, which the critical study of the Greek for nearly a quarter of a century has given me, with the original language of the New Testament. Principles of interpre- tation, established and tested m^ the preparation of my editions of the Greek classics, have been rigidly and faithfully applied to the elucidation of the sacred pages, and as I hoj^e not without practical utility. Mucli attention has been given to the precise shades of thought, imparted by particular words and idiomatic jDhrases, which the definitions of the Lexicon often fail to reach in all their beauty and significancy. Apj^arent discrepancies between the statements of the Evangelists have been hannonized, not by claiming for them exact verbal resemblances, but by showing their essential unity. The labors and journeys of our Lord in the prosecution of his ministry, I have aimed so to present, that the reader may a2)i)rehend them, in the chronological order m which they actually took place. The Sj-nopsis of the events in his min- istry will, it is hoped, jirove a valuable aid, in the way of refer- ence, to the general reader. In giving my own views of obscure and difficult passages, I have adverted, as far as was consistent with brevity, to the opin- ions of others, in order that the reader may have before him the various interpretations, and judge for himself which is worthy of adoption. All technicalities have been generally avoided, in order to render the comments easy of comprehension to all. The Com- mentary is designed for general use, and to this my attention has been imiformly directed in its preparation. The wants of Bible classes and Sabbath schools have not been overlooked, and it is hoped that teachers and scholars, who aim at a thorough know- ledge of the Scriptures, will find in this volume a valuable aid to their investigations of God's Word. Although it has been my principal object to evolve the meaning of the text, yet many prac- tical observations, and applications of truth to the common duties of Hfe, will be found interspersed in the Commentary. The mechanical portion of the work leaves nothing further to be desired. The pages have been electrotyped by Mr. John F. Trow, and the beauty and clearness of the letter show how faith- fully he has a2:)plied this new and valuable improvement to the present volume. The Map has been engraved expressly for this work by Mr. Geo. E. Sherman, and is essentially that of Kiepert, Bib. Atlas, Berlin, 1854. With these remarks I commit my work to the Christian pub- lic, hoping that it may assist those who love to resort to the " law and testimony," in rightly understanding and applying the truth, " which is able to make them wise unto salvation through faith which is in Jesus Christ." JOHN J. OWEN. New York, March 2Sth, 185Y. SYNOPSIS OF THE LIFE OF JESUS. I. HIS BIRTH AND CHILDHOOD. Time: About thirteen and a half years. An angel appears to Mary, Luke 1: 26-38; also to Joseph, JIatt. 1: 18-25; Jesus born at Bethlehem, Luke 2: 1-7; his circumcision and presentation in the temple, Luke 2 : 21-38 ; the visit of the Magi, Matt. 2 : 1-12 ; flight into Egypt, Matt. 2 : 13-23 ; at twelve years of age Jesus goes to the Passover, Luke 2 : 41-52 ; his genealogy oa the side of Joseph, Matt. 1 : 1-17 ; on that of his mother, Luke 3 : 22-38. II. ANNOUNCEMENT AND INTRODUCTION OF OUR LORD'S PUBLIC MINISTRY. Time : About one year. Jesus comes to John to be baptized. Matt. 3 : 13-17 ; Mark 1 : 9-11 ; Luke 3 : 21-23 ; is tempted of the devil, Matt. 4: 1-11 ; Mark 1 : 12-13; Luke 4: 1-13; is testified to by John, John 1 : 19-34 ; gains disciples, John 1 : 85-51 ; attends a marriage at Cana, \vhere he performs his first miracle, John 2 : 1-11 ; goes down to Capernaum, John 2 : 12. III. OUR LORD'S FIRST PASSOVER, AND THE EVENTS OF HIS MINISTRY UNTIL THE SECOND. Time : One year. Jesus attends the Passover, and drives the traders out of the temple, John 2 : 13-25 ; discourses with Nicodemus, John 3 : 1-21 ; remains in Judea and baptizes, John 3 : 22-24 ; is further testified to by John the Baptist, John 3 : 25-36 ; departs into Galilee, Matt. 4: 12; Mark 1 : 14 ; Luke 4 : 14; John 4: 1-3; discourses with the woman of Samaria, John 4: 4-42; teaches in Galilee, Matt. 4 : 17 ; Mark 1 : 14, 15; Luke 4: 14, 15; John 4: 43-45; heals the son of a nobleman at Cana, John 4: 46-54; is rejected by his fellow townsmen of Nazareth, Luke 4: 16-29; takes up his abode at Caperna- um, Matt. 4: 13-16; Luke 4: 30,31; calls Peter, Andrew, James and John, at the time of the miraculous draught of fi.shes. Matt. 4: 18-22; Mark 1 : 16-20; Luke 5: 1-11 ; heals a demoniac in the synagogue at Capernaum, Mark 1 : 21-28 ; Luke 4 81-37 ; heals Peter's wife's mother and many others. Matt. 8 : 14-17 ; Mark \--2\\--?>A Luke 4: 3S-41 ; goes with his disciples throughout Galilee, Matt. 4: 23-25; Mark 1 35-39; Luke 4:42-44; heals a leper. Matt. 8: 2-4; Mark 1 : 40-f5 ; Luke 6: 1^-1'"' returns to Caj)ernaum, where he heals a paralytic. Matt. 9 ; 2-8 ; Mark 2 : 1-12 ; Luke 5 : 17-20 : calls Matthew, Matt. 9:9; Mark 2 :"l3, 14 ; Luke 5 : 27, 28. VIU SYNOPSIS OF THE LIFE OF JESUS. IV. FROM OUR LORD'S SECOND PASSOVER UNTIL THE THIRD. Time : One year. Jesus goes up to Jerusalem to the feast of the passover, John .5:1; heals an infirm man at the pool of Bethesda, John 5 : 2-0 ; his discourse with the Jews consequent thereon, John 5 : 10— iT ; on his way back to Galilee, his disciples pluck ears of grain on the sabbath, for which act he justifies them against the charge of the Pharisees, Matt 12 : 1-8 ; Mark 2 : 23-28 ; Luke 6 : 1-5 ; heals a man with a withered hand on the sabbath, Matt. 12 : 9-14; Mark 3 : 1-6 ; Luke 0 : 6-11 : withdraws to the sea of Tibe- rias, whither he is followed by multitudes, Matt. 12: 15-21 ; Mark 3 : 7-12; ascends a mountain and spends the whole night in praj-er, Luke 6 : 12 ; chooses and ordains the twelve, Matt, lo: 2-4; Mark 3 : 13-19; Luke 6: 13-19; delivers the Sermon on the Mount, Matt. ch. v-vii. ; Luke 6 : 20—49 ; heals the centurion's servant at Capernaum, Matt. 8 : 5-13 ; Luke 6 : 1-lU ; raises the widow's son at Nain, Luke 7 : 11-17 ; receives a message from John the Baptist, Matt. 11 : 2-6 ; Luke 7 : 18-23 ; discourses with the multitude respecting John, Matt. 11 : 7-19 ; Luke 7 : 24-35 ; upbraids Chorazin, Beth- saida and Capernaum, Matt. 11 : 20-30; sits at meat with a Pharisee, when his feet are anointed by a woman who had been a sinner, Luke 7 : 36-50 ; makes with the Twelve a second circuit in Galilee, Luke 8 : 1-3 ; heals a demoniac, at which the scribes and Pharisees blaspheme, Matt. 12: 22-37; Mark 3: 19-30; Luke 11 : 14, 15, 17-23; refuses a sign to the scribes and Pharisees, and reproves them for their unbelief, Matt. 12 : 38-45 ; Luke 11 : 16, 24-36 ; is sought by his mother and brethren. Matt. 12 : 46-50 ; Mark 3 : 31-35 ; Luke 8 : 19-21 ; dines with a Pharisee, Luke 11 : 37 ; and reproves the scribes and Pharisees for their hypocrisy, Luke 11: 38-54; warns his disciples and the multitude against the leaven of the Pharisees, Luke 12: 1-12; refuses to act as umpire in secular disputes, Luke 12 : 13-15 ; pronounces the parable of the rich fool, Luke 12 : 16-21 ; exhorts to reliance upon God, and to watchfulness, Luke 12 : 22-53 ; reproves the people for their unbelief, Luke 12 : 54-59 ; pronounces the parable of the barren fig tree, Luke 13 : 6-9 ; and of the sower, Matt. 13 : 1-23 ; Mark 4 : 1-25 ; Luke 8 : 4-18 ; and of the tares, Matt. 13 : 24^30 ; and other parables, Matt. 13 : 31-53 ; Mark 4: 26-34; crosses the lake and stills the tempest, Matt. 8: 18-27; Mark 4: 35-41; Luke 8 : 22-25 ; 9 : 57-61 ; heals the two demoniacs of Gadara, Matt. 8 : 28-34 ; 9:1; Mark 5 : 1-21 ; Luke 8 : 26-40 ; is entertained by Levi, Matt. 9 : 10-17 ; Mark 2 : 15-22 ; Luke 5 : 29-39 ; raises Jairus' daughter and heals the woman with a bloody flux, Matt. 9 : 18-26 ; Mark 5 : 22-43 ; Luke 8 : 41-56 ; heals two blind men and casts out a dumb spirit, Matt. 9: 27-34; is again rejected at Nazareth, Matt. 13: 54-58; Mark 6: 1-6; makes a third circuit in Galilee and commissions and sends forth the Twelve, Matt. 9 : 35-38 ; 10 : 1, 5-42 ; 11:1; Mark 6 : 6-13 ; Luke 9 : 1-6 ; retires with the Twelve across the lake, and feeds five thousand. Matt. 14: 13-21; Mark 6 : 30^4; Luke 9: 10-17; John 6 : 1-14 ; walks upon the water, Matt. 14 : 22-36 ; Mark 6 : 45-56 ; John 6 : 15-21 ; discourses with the multitude on the true bread of life, John 6 : 22-71 ; 7 : 1. FROM OUR LORD'S THIRD PASSOVER UNTIL HIS FINAL DEPARTURE FROM GALILEE AT THE FESTIVAL OF TABERNACLES. Time : Six Months. Jesus justifies his disciples for eating with unwashen hands. Matt. 15: 1-20; Maik 7 : 1-23; goes into the coasts of Tyre and Sidon, where he heals the daughter of the Syrophenician woman. Matt. 15: 21~2s; Mark 7 : 24-30; returns to Dccapo- lis and heals a deaf and dumb man, and feeds four thousand. Matt. 15: 29-38; Mark 7 : 31-37 ; 8 : 1-9 ; refuses a sign to the Pharisees and Sadducees, Matt. 15 : 39 ; Iti: 1-4; Marks: 10-12; cautions the disciples against tlic leaven of the Pharisees, Jlalt. 16 : 4-12 ; Maik 8 : 13-21 ; heals a blind man at Bcthsaida, Mark S ; 22-26 ; de- parts to the region of C;esai'ea Philippi, and receives from I'etoi- and tin- disciples the profession of their faith. Matt. 16: 1.1 l'o; Mark S: 27-30; Luke 9: Is -Jl; foretells Ills own death and resurrection. Matt. 1 6 : 2l~2s ; Mark S : 31-3s ; ;• : 1 ; I,uke ;i : •_"_'-27 ; is tr;insligun'(l. Matt. 17 : 1-13 ; Mark 9:2-1.'.; Luke 9: 28-36; heals a demoniac whom liis disciples could uot cure, Matt. 17 : 14-21 ; Mark t) ; 14-29; Luke 9 : 37-43; SYNOPSIS OF THE LIFE OF JESUS. IX again foretells his own death and resurrection, Matt. 17 : 22, 23 ; Mark 9 : 30-32 ; Lnke 0 : 40-4.) ; retiiru.s to L'apernaum and miraculously provides tribute-money, Matt. 17 : 24-27 ; Mark 9 : 33 ; exliorts his disciples to humility and brotherly love. Matt. IS : 1-35 ; Mark D : 33-5U ; Luke 1) : 46-00 ; instructs and sends forth tlie Seventy, Luke 10: 1-10; takes his final departure from Galilee and goes up to the feast of taberna- cles, John 7 : 2-10 ; Luke 'J : 51-50 ; passes through ISamaria where he cleanses ten lepers, Luke 17 : 11-19. VI. FEAST OF TABERNACLES AND OUR LORD'S SUBSEQUENT ACTS UNTIL HIS ARRIVAL AT BETHANY, SIX DAYS BEFORE THE FOURTH PASSOVER. Time : Six. montlis wanting six days. Jesus attends the feast of tabernacles, and teaches publicly, John 7 : 11-53 ; 8 : 1 ; takes occasion from their charge against the woman taken in adultery, to rebuke the Pharisees, John 8 : 2-11 ; reproves in a further discourse the Jews, who in conse- quence attempt to stone him, John 8 : 12-59 ; pronounces the parable of the good Samaritan, Luke 10 : 25-37 ; visits Martha and Mary at Bethany, Luke 10 : 38-42 ; teaches his disciples again how to pray, Luke 11 : 1-13 ; receives the Seventy on their return and rejoices in their spiritual knowledge, Luke 10: 17-24; heals at Jerusalem on the sabbath a man who was born blind, at which the Pharisees are highly dis- pleased, John 9 : 1-41 ; 10 : 1-21 ; is present in Jerusalem at the feast of dedication, after which he retires beyond Jordan, Jolin 10 : 22-42 ; raises Lazarus from tlie dead at Bethany, John 11 : 1-46 ; again retires from Jerusalem in consequence of the mur- derous designs of the chief priests and Pharisees, John 11: 47-54; is followed by multitudes beyond Jordan, and heals an infirm woman on the sabbath, Matt. 19: 1, 2; Mark 10: l"; Luke 13: 10-21; teaches on his way to Jerusalem, Luke 13: 22-35; dines with a chief Pharisee on the sabbath, Luke 14 : 1-24 ; shows what is required of true disciples, Luke 14: 25-35; pronounces the parables of the lost sheep, the pro- digal son, the unjust steward, and the rich man and Lazarus, Luke 15 : 1-32 ; 16 : 1-31 ; inculcates forbearance and faith, Luke 17 : 1-10; predicts the suddenness of his final coming, Luke 17 : 20-37 ; pronounces the parables of the importunate widow, and the Pharisee and publican, Luke 18: 1-14; gives precepts respecting divorce. Matt. 19: 3-12 ; Mark 10 : 2-12 ; receives and blesses little children. Matt. 19 : 13-15 ; Mark 10 : 13-16 ; Luke 18 : 15-17 ; answers the inquiry of the rich young man, and pronounces the parable of the laborers in the vineyard. Matt. 19: 16-30; 20: 1-10; Mark 10: 17-31 ; Luke 18: 18-30; foretells a third time his death and resurrection. Matt. 20: 17-19; Mark 10: 32-34; Luke 18 : 31-34 ; replies to the ambitious request of James and John, Matt. 20 : 20-28 ; Mark 10 : 35-45 ; heals two blind men near Jericho, Matt. 20: 29-34; Mark 10: 46-52; Luke 18: 35-43; 19: 1; visits Zaccheus and utters the parable of the ten pounds, Luke 19 : 2-28; arrives at Bethany six days before the Passover, John 11 : 55-57 ; 12 : 1, 9-11. VII. OUR LORD'S PUBLIC ENTRY INTO JERUSALEM, AND THE SUBSEQUENT TRANSACTIONS BEFORE THE FOURTH PASSOVER. Time : Four days. Jesus makes his public entry into Jerusalem, Matt. 21 : 1-11, 14-17 ; Mark 11 : 1-11; Luke 19: 29-44; John 12: 12-19; curses the barren fig tree and cleanses a second time the temple. Matt. 21: 12, 13, 18, 19; Mark 11: 12-19; Luke 19: 45-48; his authority que.stioned by the chief priests, on which he pronounces the parable of the two sons. Matt. 21 : 23-32 ; Mark 11 : 27-33 ; Luke 20 : 1-8 ; and of the wicked husbandmen, Matt. 21: 33-46; Mark 12: 1-12; Luke 20: 9-19; and of the marriage of the king's son, Matt. 22: 1-14; replies to the question of the lawfulness of giving tribute to Cresar, Matt. 22 : 15-22 ; Mark 12 : 13-17 ; Luke 20 : 20-26 ; teaches the Sad- ducees the doctrine of the resurrection. Matt. 22 : 23-33 ; Mark 12 : 18-27 ; Luke 20 : 27-40 ; is questioned by a lawyer as to what is the great commandment of the law, Matt. 22: 34-40; Mark 12: 2s, 34; proposes a question to the Pharisees respecting the relation of Christ to David, Matt. 22: 41-46; Mark 12: 35-37: Luke 20: 41-44; pronounces woes upon the Pharisees and laments over Jerusalem, Matt. 23 : 1-39 ; X SYNOPSIS OF THE LIPK OF JESUS, Mark 12 : 38-40 ; Luke 20 : 45-47 ; commends the widow who cast two mites into the treasury, Mark 12 : 41-44 ; Luke 21 : 1-4 ; foretells the destruction of the temple, Matt. 24 : 1-42 ; Mark 13 : 1-37 ; Luke 21 : 5-36 ; exhorts to watchfulness in reference to his final coming, Matt. 24 : 43-51 ; pronounces the parables of the ten virgins and five talents. Matt. 25: 1-80; describes the scenes of the last judgment. Matt. 25: 13-40; sups at Bethany, Matt. 26 : 1-16 ; Mark 14 : 1-9 ; Luke 22 : l.'l; John 12 : 2-8 ; is be- trayed by Judas Iscariot, Matt. 26: 14-16; Mark 14: 10, 11 ; Luke 21 : 3-6; prepares to eat the passover, Matt. 26 : 17-19 ; Mark 14 : 12-16 ; Luke 22 : 7-13. VIII. FOURTH PASSOVER ; OUR LORD'S PASSION, AND THE ACCOMPANYING CIRCUMSTANCES UNTIL THE END OP THE JEWISH SABBATH. Time : Two days. Jesus eats the passover with his disciples. Matt. 26 : 20 ; Mark 14 : 17 ; Luke 22 • 14-18 ; washes their feet, John 13 : 1-20 ; points out Judas as the traitor. Matt. 26 : 21-35 ; Mark 14 : 18-21 ; Luke 22 : 21-23 ; John 13 : 21-35 ; foretells Peter's fall. Matt. 26 : 31-35 ; Mark 14 : 27-31 ; Luke 22 : 31-38 ; John 13 : 36-38 ; institutes the Lord's Supper, Matt. 26 : 26-29 : Mark 14 : 22-25 ; Luke 22 : 19, 20 ; 1 Cor. 11 : 23-25 ; com- forts his disciples, John 14 : 1-31 ; declares himself to be the true Vine, John 15 : 1-27 ; promises the Comforter, John 16 : 1-33 ; pra_ys for his disciples and other believers, John 17 : 1-26 ; goes forth to Gethsemane where he is in a dreadful agony. Matt. 26 : 30, 36-46 ; Mark 14 : 26 : 32^2 ; Luke 22 : 89-46 ; John 18 : 1 ;\is betrayed and made Erisoner, Matt. 26: 47-56; Mark 14: 43-52; Luke 22: 47-53; John 18: 2-12; is rought before Caiaphas and denied by Peter, Matt. 26 : 57, 58, 69-75 ; Mark 14 : 53, 54, 66-72 ; Luke 22 : 54-62 ; John 18 : 13-18, 25-27 ; is brought before the Sanhedrim and condemned and mocked. Matt. 26 : 59-68 ; Mark 14 : 55-65 ; Luke 22 : 63-71 ; John 18 : 19-24 ; is led away to Pilate, Matt. 27 : 1, 2, 11-14 ; Mark 15 : 1-5 ; Luke 23 : 1-5 ; John 18: 28-38; is sent to Herod, Luke 23: 6-12; is delivered by Pilate to be crucified, Matt. 27: 26-30; Mark 15: 15-19; John 19: 1-3; is led away to Calvary, Matt. 27: 31-34; Mark 15:20-23; Luke 23:26-33; John 19:16,17; is crucified, Matt. 27: 35-38; Mark 15: 24-28; Luke 23: 33-38; John 19: 18-24; is mocked on the cross, Matt. 27: 39-44; Mark 15: 29-32; Luke 23: 35^3; expires on the cross, Matt. 27: 45-50 ; Mark 15 : 33-37 ; Luke 23 : 44-46 ; is taken down from the cross and buried, Matt. 27 : 57-61 ; Mark 15 : 42^7 ; Luke 23 : 50-56 ; John 19 : 31^2. IX. / OUR LORD'S RESURRECTION, SUBSEQUENT APPEARANCES AND ASCENSION. Time : Forty days. The women visit the sepulchre. Matt. 28 : 1 ; Mark 16: 2-4; Luke 24: 1-3; John 20 : 1, 2 ; vision of angels in the sepulchre. Matt. 28 : 5-7 ; Mark 16 : 5-7 ; Luke 24 : 4-8 ; Jesus meets the women on their way back to the city. Matt. 28 : 8-10 ; Maik 16: 8 ; Peter and John run to the sepulchre, Luke 24 : 12 ; John 20 : 3-10 ; Jesus shows himself to Mary Magdalene at the sepulchre, Mark 16 : 9-11 ; John 20 : 11-18 ; the re- port of the watch, Matt. 28 : 11-15 ; Jesus is seen by Peter, 1 Cor. 15 : 5 ; and by the two disciples on their way to Emmaus, Mark 16 : 12, 13 ; Luke 24 : 13-35 ; shows him- self the same evening to the disciples, Thomas being absent, Mark 16: 14-18; Luke 24 : 36-40 ; John 20 : 19-23 ; 1 Cor. 15 : 5 ; and again one week after, Thomas being present, John 20 : 24^29 ; shows himself to seven of them at the Sea of Tiberias, John 21 : 1-24; meets above 500 brethren on a mountain in Galilee, Matt. 28 : 16, 20; 1 Cor. 15 : 6 ; is seen of James, and then of all the apostles, 1 Cor. 15:7; Acts 1 : 3-8 ; as- cends to heaven, Mark 16 : 19, 20 ; Luke 24 : 50-53 ; Acts 1 : 9-12. PEEFACE TO THE GOSPEL OF MATTHEW. Matthew, called also Levi, the son of Alplieus (Mark 2 : 14; Luke 3: 57, 29), \\'as a iiublican or toll-gatherer under the Ro- mans, He was a Galilean, but of what city or tribe of Israel it is unknown. He was tirst called by Jesus, while he abode in Caper- naum (Matt, 9 : 9). It is not probable, however, that he Ibllowed Jesus continuously, until he had settled his accounts with those by wliom he had been employed (see N. on Matt. 9: 9). The field of his labors, after the apostles went abroad to preach to the Gentiles, is quite uncertain. Later writers say that he Avent to Ethiopia, where he is supposed to have died a martyr's death. Tills, however, is denied by Pleracleon, as cited by Clement of Alexandria. Various dates are assigned to the publication of Matthew's Gospel, It was beyond all question the first of the four Synoptic Gospels, and written probably some 30 years after the death of Christ, As it regards the language in which it was written, there has been much dis2:>ute. It is the almost unanimous testimony of the early Fathers, that it was originally composed in the Hebrew language, as spoken then by the inhabitants of Palestine, There is no question that it was written for the Hebrew Christians in Palestine, but this does not preclude its composition in Greek, since that was the prevalent language throughout the East, at the time when his gospel was probably written. The early Fathers might well and naturally imagine that, inasmuch as it was written for the Hebrew Christians, it was written in Hebrew. But it is a remarkable fact that no citations have been made from this suj)- posed Hebrew gospel, nor was it used by those very Fathers on whose testimony it is supposed to have existed. The internal evidence in favor of a Greek original is so strong, that the best modern critics regard it as an incontrovertible fact that the gospel was written in that language by Matthew himself Olshausen, in Xll PREFACE TO THE GOSPEL OF MATTHEW. order to harmonize these two conflicting views, conjectures that Matthew, previously to the publication of his Greek gospel, had written a gospel in Hebrew for the churches in Palestine. Matthew rehearses more fully than the other Evangelists the acts of Jesus, and also some of his discourses, as the Sermon on the Mount, and the parables and discourses relating to his coming to destroy Jerusalem and to judge the world. He groups inci- dents together with little or no regard to their chronological or- der. His style is simple and perspicuous. His eye is ever on the fultilment in Christ of ancient prophecies. He dwells on the cir- cumstances of the birth of Jesus, and the progressive establishment of the Messianic kingdom. He has not the graphic power of JMark, or the sijiritual perceptions of John, but in the clearness, simplicity and fulness of details, he is perhaps superior to either, and equal to Luke, whose gospel may be regarded as complemen- tal to Matthew's, the one being adapted particularly to the Jew- ish, the other to the Gentile mind. THE GOSPEL ACCORDING TO MATTHEW. CHAPTER I. 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; aLu. 3:23. 6 Ps. 132:11; Is. 11:1; Je.23: 5. ch. 22: 42; John 7: 42; Ac. 2: 30; & 13: 23; Ko. 1:3. c Ge. 12: 3, & 22: IS. Ga. 3: 16. d Ge. 21 : 2, 3. e Ge. 25 : 26. /Ge. 29 : 35. CHAPTER I. 1. This verse announces the subject of vs. 2-17, after which the Evangelist proceeds to speak more directly of the birth of Jesus Christ. The book, i. e. table, record. Generation has here the sense of genealogy, and in connexion with book may be interpreted the gene- alogical record, or family register. Je- sus Christ, the proper name of our Savior, given to him by divine appoint- ment (v. 21). Jesus, derived from aHeb. word, signifying Jehovah his help, or salvation, denotes a savior, one who will save, and is the name of three persons in the New Testament, JESUS, the Savior of men ; Joshua (called Jesus in Heb. 4:8); and Jesus, surnamed Justus, a fellow-laborer of Paul (Col. 4: 11). The word Christ, Heb. Messiah, which signifies the anointed, a name given to the Hebrew kings, from their being anointed to the royal office (1 Sam. 16 : 6; 24: 6, 10; 26: 9, 16; 2 Sam. 1 : 14 ; 19 : 21 ; Lam. 4 : 20), and also to the high priests, who were also anoint- ed, is by way of eminence applied to our Savior, the anointed of the Lord (Ps. 2 : 2). From having been an ap- pellation of his kingly and priestly office, it became a proper name, some- times used by itself, and sometimes in the connexion, Jesus Christ. It is never affixed to Jesus in the Gospels, but only in their prefaces. In the Acts and Epistles, the combination Jesus Vol. I.— 1. 3 And ^ Judas begat Phares and Zara of Tliamar ; and * Phares begat Esrom ; and Esrom begat Aram ; 4 And Aram begat Aminadab ; and Aminadab begat Naasson ; and Naasson begat Salmon ; g Ge. 38 : 27. ^ Ru. 4 : 18, &c. 1 Ch. 2, 5, 9, Ac- Christ is often found. The other ap- pellations of our Lord, as Son of God, Son of man, &c. will be explained in the connexions in which they stand. The son of David, the son of Abraham, i. e. the so7i of David and of Abraham, for the word son, in both cases, refers to Jesus Christ. The proof of this is contained in the genealogical record which follows. Christ, according to prophecy, was to descend from David and Abraham. In proving his Messiah- ship, it became necessary, therefore, to trace back his origin, in an unbroken hne, to these ancestors. Matthew fol- lowed the male line, because his gospel was primarily written for the Jews, and such a lineage only with them was legal. Luke, on the other hand, who wrote his gospel for the Gentiles, traced our Sa- vior's pedigree upward from Ileli, the father of Mary. This catalogue of names in Matthew is intended to furnish legal proof of the assertion, that Jesu3 Christ was " the son of David, the son of Abraham." As it respects this genealogical table, three series of fourteen are adopted as a kind of technical mode of reckoning for the sake of convenience, by way of reference, and to assist the memory. These are made from Abraham to David; and from David to Josiah, or the epoch of the Babylonish captivity ; and irom Jechonias to Jesus, including the ex- tremes, with the exception that Jecho- MATTHEW. [A. M. 4000. 5 And Salmon begat Booz of Rachab ; and Booz begat Obed of Ruth; and Obed begat Jesse; 6 And 'Jesse begat David the king ; and * David the king begat Solomon of her that had been the wife of Urias ; 7 And 'Solomon begat Roboam; and Roboam begat Abia ; and Abia begat Asa ; 8 And Asa begat Josaphat ; and Josaphat begat Joram ; and Jorani begat Ozias ; 9 And Ozias begat Joatham ; and Joatham begat Achaz ; and Achaz begat Ezekias ; 10 And '" Ezekias begat Manas- ses ; and Manasses begat Amon ; and Amon begat Josias ; 11 And II" Josias begat Jecho- nias and his brethren, about the il 8a. 16:1, & IT: 12. ;fc2Sa.l2:24. l\ Ch. 3 : 10, &c. m 2 Ki. 20 : 21 ; 1 Cb. 3 : 13. II Some read, Josias begat Jakiin, and Jalcim hegat Jechonias. n See 1 Ch. 3: 15, 16. nias, who was coeval with the epoch of the Babylonish captivity, is not reck- oned before it, although he commences the third period. Naasson was cotem- porary with Moses, and from him to David was about 492 years. Including the extremes, there were six genera- tions, which gives 82 years for each. This is evidently too large, and we must conclude that some Unks are omitted in the enumeration. In like manner, be- tween Phares and Aminadab, reckoning, as usual, the extremes, are four gene- rations, which comprise the space of 240 years, giving 60 years to each, which is manifestly too large a space of time. At least one-half, if not two- thirds, of the links are passed over, but this does not invaUdate the evidence of the record. In the second series, we find omitted the names of three kings, Ahaziah, Joash, and Amaziah, not for the reason, as some think, of their con- nexion, through Athaliah, with the idolatrous house of Ahab, but in order 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 begat 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 Matthan ; and Matthan 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 un- o 2 Ki. 2-t : 14, 15, 1 6, & 25, 11 ; 2 Ch. 36 : 10, 20; Je. 2T: 20,&39: 9, & 52; 11, 15, 2S, 29,30; Da. 1: 2. p\ Ch. 3: IT, 19. ^Ezra. 3: 2, & 5 : 2 ; Ne. 12 : 1 ; Hag. 1 : 1. to reduce each series to the number fourteen^ or twice that of the sacred number seven. 6. Of her that had been the wife of Urias, literally, of her (who was) Urias's. So we speak of Luther'' s Catlie- rine, StandisKs Rose, &c. by the same possessive construction. 11. About the tinu, &c. Reference is had not to any one captivity, but to all that took place in the time of Ne- buchadnezzar. The greater or princi- pal captivities took place in the first, eighth, and nineteenth years ; the minor captivities, in the seventh, eigh- teenth, and twenty-third years of his reign. lY. Generations. This word here denotes the single descent between father and son. It was reckoned by the ancient Hebrews at lOO years (Gen. 15 : 13, 16 ; Ex. 12 : 40), but afterwards at 30 or 40 years, or three generations for each hundred years (Deut. 1 : 35 ; I 2 : 14). Sometimes, as in Luke 1 : 50 ; A. M. 4000.] CHAPTER I. til the carrying away into Baby- lon are fourteen generations ; and from the carrying away into Babylon unto Christ are fourteen generations. 18 11 Now the 'birth of Jesus Christ was on this wise : When as his mother Mary was espoused to Joseph, before they came toge- ther, she was found with child ' of the Holy Ghost. 19 Then Joseph her husband, being a just man, and not willing rLu. 1: 27. sLu. 1: 35. Acts 14: 16, the word generation is used for a period, or age ; and some- times, as in Matt. 11 : 16 ; 12: 39, 41 ; 17 : 17, for the men of an age or period of time. 1 8. 27ie birth, i. e. the circumstances of the birth or nativity. Such con- densed expressions are common in every language. On this wise. In the following manner. Was espoused. Be- tween the time of betrothal and mar- riage celebration, was commonly an interval of ten or twelve months (I)eut. 20: 7). During this period they were spoken of as man and wife, although there was no intercourse between them, not even an interchange of conversa- tion. Any violation of the vow of fidel- ity was punished, as though the mar- riage relation had been consummated ; and if the bridegroom was unwilling to fulfil his engagement, he had to be ab- solved from his promise, by giving a bill of divorce, as though to his wife. Came together, in the full marriage rela- tion of man and wife. She was found, i. e. was discovered to be. Of the Holy Ghost, i. e. through the agency of the Holy Ghost. This was the true state of the case, but not known to Joseph or her friends. She had kept the vision of the angel (Luke 1 : 26) to herself 19. Husband. See N. on the pre- ceding verse. Just man. One who was disposed to do what was right and proper. Some take just here in the ' to make her a public example, was minded to put her away privily. 20 But while he thought on these things, behold, 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 t conceived in her is of the Holy Ghost. 21 " And she shall bring forth a son, and thou shalt call his name t De. 24 : 1. u Lu. 1 : 85. + Gr. hegotten. O! Lu. 1 : 31. sense of kind, benignant (see John, 17 : 25 ; 1 John 1 : 9). The two ideas of the word may here be combined. Jo make her a public example, by repudi- ating her publicly, or by giving her up to the punishment inflicted upon such as broke the marriage vow (Levit. 20 : 10 ; John 8 : 5). Was minded, i. e. intended, purposed. Mere inclination is not here meant. To put her away privily. Provision for this form of di- vorce was made in Deut. 24 : 1. 20. But while he thought on these things, i. e. was reflecting in his mind what course to pursue. Behold. This interjectional word serves to call atten- tion more particularly to what follows, especially if, as here, it is something wonderful. TJie a»( he shall save his people from their sius. 22. Now all this was done, that it might be fulfilled which was spoken of the Lord by the pro- pliet, saying, y Ac. 4:12, & 5 : 31, & 13 : 23, 38. tion from God to man. See Gen. 20 '• 3 ; 28 : 12 ; 31 : 11, 24 ; Num. 12:6; 1 Kings 3 : 5. Joseph son of David. A most honorable appellation, and of Mes- sianic import, since Christ was to spring from this most illustrious of Jewish kings. Fear not. Do not doubt or hesitate. To take unto tliee, in the full marriage relation. Thy wife, i. e. thy espoused wife. See N. on v. 18. Is of the Holy Ghost, i. e. of divine procre- ative influence. Being thus formed by the power of God, he became the Son of God, free from that corrupt and sin- ful nature, which all possess who are descended from Adam by ordinary gen- eration. He was thus prepared to be a Lamb without spot or blemish, a lit offering for the sins of man, and ac- cepted of God, as a substitute for those wliom he came to redeem. 21. Jesus. The reason wliy he was thus called is given in the next clause, for he shall sane his peojile from their sins. By this latter term is meant the dominion of sin over the soul, and its penalty, from both of which Christ, as the Redeemer of man, saves all who believe in him. ffis people. God's chosen people, the Jews ; but in its highest sense, his spiritual children, chosen out of every people or nation where the gospel has been preached. Rom. 9 : 25 ; 2 Cor. 6 : 16. 22. All this was done, i. e. all these circumstances of Christ's conception and birth took place. That it 7night be ful- filled. We ai-e not to suppose from this, that the event here spoken of took place merely or principally to fulfil this prophecy. Joseph did not remain in Egypt (2 : 1,5), in order to secure the ful- fillment of the prophecy there referred to. Nor did Jesus dwell in Capernaum (4 : 14), for the purpose of accomplish- 23. ' Behold, a virgin shall be with child, and shall bring forth a son, and || they shall call his name Emmanuel, which being in- terpreted is, God with us. 2-1. Then Joseph being raised s Is. 7 : 14. I Or his naine s7i.all be called: ing the prediction of Isaiah. There was, however, a moral necessity that all the predictions respecting Jesus Christ should be fulfilled. What God declares shall take place, must of necessity have a fulfillment. See Luke 22 : 3*7. There is in this sense, then, no objection to the usual interpretation {in order that), which Alford most strenuously main- tains. But it answers equally well to the original Greek, to render the words, So there was a fulfillment, i. e. in the birth of Christ, the Scripture referred to in Isaiah had a fulfillment. There was an agreement between the event, and the prophetic declaration of the Scripture respecting it. Of the Lord by the prophet. See 2 Pet. 1:21. "No Scripture proceeds from a private (i. e. human) interpretation of the divine will, for prophecy came not of old by the will of man, but holy men of God spake as they were moved by the Holy Ghost." 23. Behold a virgin, &c. The pro- phecy here referred to is in Isa. 7 : 14. A reference to the chapter in which it is found, will show that typical names were given to children, in token of de- liverance from the kings of Israel and Syria. These names are evidently sym- bolical of the greater deliverance from sin effected by our Savior. The whole circumstances of their birth, their sym- bolic names, and the pledged deliver- ance, stood forth as prophetic of the more marvellous birth, the name in its highest and most literal import, and the salvation greater than any or all tem- poral deliverances, which should be realized in the birth of the true Em- manuel, the Savior of the world. The prediction lies in the event referred to in Isaiah, with its attending circum- stances, and not simply in the words. A. M. 4000.] CHAPTER II. 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 first born son : and he called his name JESUS. aEx. 13:2; Lu. 2:7, 21. So in 2: 15, "Out of Egypt have I called my Son," the redemption of Israel from Egyptian bondage is typical of the calling of God's Son from the same re- gion, whither he had been carried to escape the wrath of Herod. In like manner, the passover was symbolical of " Christ our passover." God can as easily and clearly predict or symboHze a future event, by some wondrous transaction in the history of his people, as in direct language. No one should stumble at this symbolical or typical mode of prophecy, especially when God declares that in certain events such pro- phetic symbols find their fulfillment. They shall call. The subject of the verb is left indefinite in the original: men shall call. Such shall be his universal appellation. The prophecy was fulfilled, not from his having simply been named Emmanuel, but because he was really God with us. In the original prophecy it is, " thou shalt call," but is here changed to suit its greater and final ful- fillment. The symbolic name JUmmau- uel, was first given to the child referred to in Isa. 7 : 14; 8 : 10, and is here, and in a higher and more appropriate sense, given to Jesus, the Son of God and Savior of the world. The word being Hebrew, the Evangelist gives its inter- pretation, a very clear evidence that the gospel was not written in that lan- guage, unless it was interpolated by some translator, which is not at all pro- bable. The Hebrews often gave names to their children, indicative of some event, or compounded in some way from the name of God. 24. Being raised from sleep. Hav- ing fully awoke. Did as the angel of the Lord, &c. The marriage, pro- bably, was consummated immediately, CHAPTER II. 1VT0W when " Jesus was born W in Bethlehem of Judea in the days of Herod the king, behold, there came wise men * from the east to Jerusalem, a Lu. 2 : 4, 6, T. i»Ge. 10:30, &25:6; 4:30. IKi. or very soon after the dream. The word translated then, is not here a particle of time, but the simple con- nective and, so. 25. And knew her not till, &c. The virginity of Mary before the birth of Jesus is directly asserted. But the limitation of time to that event, toge- ther with the expression Jirst born son, while it furnishes no positive proof that she had children afterwards, strongly implies that such was the fact. This is rendered still more probable by what is stated in 13 : 55. JHe called. The verb has no expressed subject in the original, but V. 21 shows that it must be referred to Joseph. CHAPTER II. 1-12. The reader, who would fol- low in chronological order the events in the life of Jesus, should turn to Luke 2 : 1-38, and read the incidents of his birth, the appearance of the angels to the shepherds, the circumcision of Jesus, and his presentation in the Tem- ple. Then follows the Visit op the Magi at Bethlehem, as here related by Matthew. 1. Bethlehem. A city of Judah, situ- ated about six miles S. by W. of Jeru- salem, and celebrated as the birth-place of David, whence its appellation, " city of David," Luke 2 : 4. It was called sometimes Bethlehem-Judah, to distin- guish it from another Bethlehem in Zebulon (Josh. 19:15; Judges 12 : 10), and sometimes Ephratah (Gen. 35 : 19 ; Micah 5 : 2). The names Bethlehem, house of bread, and Ephratah, fruitful, were doubtless given it from the fertil- ity of the surrounding country. Its present population is computed at from two to three thousand. Judea, pro- perly the territory which, in the division 6 MATTHEW. [A. D. 1. 2. Saying, ' Where is be that is boru King of the Jews ? for we have seen '' his star in the east, and are come to worship him. cLu.2:ll. 'ho, being advanced to the A. D. 30.] CHAPTER IV. 33 were possessed with devils, and those which were lunatic, and rank of gods and demi-gods, had the power of entering the bodies of men, and producing frenzy or distraction. But not to say tliat his definition of demon is incorrect, if it were true, it would furnish no more proof against the sense in which it is manifestly used by the New Testament writers, than the acknowledged fact that thcos has no such use in the Greek language, as it has in the New Testament, in its appli- cation to the Supreme Jehovah. Both words are employed in a restricted and modified sense, in the sacred use to which they have been transferred by the New Testament wi-iters. The idea, therefore, that the evangehsts employed this word in accordance with the super- stition of the times, to denote a violent disease, caused by the supposed posses- sion of some departed human spirit, is not only based on an erroneous defini- tion of demon, but by a parity of reason- ing would prove that in the use of theos, they must have attached to it the low signification which it had as ori- ginally used by the idolatrous Greeks. We claim, then, that the evangelists used tliff'Word demon, and had a right so to do, from its generic signification in Greek, in the sense of veritable evil spirits, fallen angels, who, for wise reasons, had permission to enter the bodies of many persons in the time of Christ. That these were not natural diseases merely, the cure of which con- stituted all the casting out or ejection of demons there was in the case, is al- most too evident to demand proof. What kind of disease is that which cries out, " what have we to do with thee, Jesus, thou Son of God ? Art thou come hither to torment us (i. e. the sickness or disease) before the time ? " (8 : :20). Who ever heard of a disorder that begged permission to enter, and actually did enter swine, causing the inmiediate destruction of 2,000 of these animals ? How was it that the misera- ble creatures,possessed by these reniark- able diseases, were so much in advance of those in the enjoyment of health and Vol. I.— 2* those that had the palsy ; and he healed them. a sound mind, as to recognize Jesus as the " Son of God," and " Son of David ? " The idea that these demons were only the personifications of violent disease's and frenzy, is too preposterous for one moment's behef. This is a subject which pertains not to the province of reason, but only to revelation. We may argue the exist- ence of a Great First Cause, from the evidence furnished us by our senses. " The invisible things of him from the creation of the world are clearly seen, being understood by the things which are made, even his eternal power and Godhead." Rom. 1 : 20. Not so of in- termediate beings. The knowledge of their existence comes to us from i-eve- lation only. What then do the Scrip- tures teach respecting them ? No one denies that the existence of good spirits, angels, messengers of Jehovah, is clearly revealed in the Bible. Why shall we not take with equal readiness of assent, its teachings respecting the existence of bad spirits, demons, devils ? If good angels are employed by our Creator in missions of benevolence to man, why may we not suppose an opposite agency in which evil spirits are employed ? If so, may not this agency be physical as well as moral ? There is nothing to forbid this. But the proof is to be looked for wholly in revelation, and there we conceive it to be ample and clear on this point. The agency of Satan in afflicting Job, of which we should have been wholly ignorant, had it not been revealed to us — the deliver- ing of an erring man to Satan, at Paul's direction, for the destruction of the flesh, that his soul might be saved in the day or the Lord Jesus (1 Cor. 5 : 5) — the words of Peter respecting Christ's healing "all that were op- pressed of the devil " (Acts 10 : 38)— and what our Lord himself said (Luke 13:16), " ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years," &c. all show that a physical agency is exerted by evil spirits upon men. This 34 MATTHEW. [A. D. 31. 25 ^And there followed him great multitudes of people from Gi-alilee, and from Decapolis, and from, Jerusalem, and from Ju- dea, and from beyond Jordan. y Ma. 3 : 7. receives accumulative proof from the demoniacal iiiilueuce exerted upon the bodies of so many in the time of our Savior. Their physical agency is in- deed restricted within proper bounds and limits. Satan could do no more to Job, in the trial of his integrity, than he was permitted to do. But that such a physical influence, to a greater or less extent, is exerted by evil spirits, no one who reads and believes the Bible can deny. The question may be asked, why there were so many demoniacal posses- sions in the time of Christ, and none now ? To answer the latter part of the inquiry first, how do we know that de- mons are not, at the present time, exert- ing their fell influence upon the physi- cal condition of men ? Why may not those strange and violent maladies, which we sometimes witness, be legiti- mately attributed to their agency ? The knowledge of this does not fall within the province of our senses, and we can only, therefore, indulge in a conjecture of its truth. But whether it be so or not, our ignorance on the subject ren- ders any argument drawn therefrom, either for or against the existence of demoniacal agency in Christ's time, of no force. To the inquiry, why so many were possessed with evil spirits in his day, the same answer may be given, as to the question why Pharaoh was raised- up, "that God might show his power in him, and that his name might be declared in all the earth." Rom. 9 : 17. It was to show forth the power of our Savior in destroying the Avorks of the devil, and to illustrate and attest his divine mission. Lunatics ; literally, mooji-struck per- sons. These persons were afflicted with epilepsy or insanity, the symptoms of which were supposed to become more aggravated by the increasing | CHAPTER V. AND seeing the multitudes, " he went up into a mountain, and when he was set, his disciples came unto him. a Ma. 3: 13, 20. moon. As these persons were not really moon-struck, an argument is sought from this against the reality of the demoniacal possessions in the for- mer phrase. But the cases are widely different. It is one thing to erroneous- ly attribute a disease to some agency of nature, and affix to it a name which shall remain long after the error has been exploded, as in our use of the word lunatic, and quite another, to call a man demon-possessed, when we have the sure word of revelation, that he was really thus possessed. The word of God is true, and to be taken with- out distrust or hesitation, even on points to us wholly mysterious. When it affirms a thing, we are to bow with submission to its authority, and leave the mystery, if there be one, to be solved in the mighty future, when we shall be in the more immediate pre- sence of God, and the " parts of hia ways" shall be successively made known unto us, according to his good pleasure toward us in Christ Jesus. Had the palsy. They had a paralysis of the body in whole or part. This disease is so common as to need no explana- tion. He heeded them. An instantaneous cure of all these varied and malignant diseases, could have been effected by nothing short of a miraculous agency. 25. J7iere followed him, &c. Some accompanied him from place to place to enjoy his instruction, others, doubt- less, to gratify their curiosity in witness- ing his wonderful works. Decapolis (literally, Ten cities), a district lying principally cast of Jordan and south of the lake of Tiberias. It embraced, as its name imports, ten cities, one of which, Scythopolis, was on the west side of the Jordan. Beyond Jordan, i. e. Perea, embracing the country east of Jordan, between the rivers Jabbok and Arnon. A. D. 31.] CHAPTER V. 35 CHAPTERS V.-VII. PRELIMINARY REMARKS. These chapters contain Christ's dis- course to his disciples, entitled The Sermon on the Mount. The time of his ministry when it was dehv- ered, is to be ascertained by the settle- ment of a previous question, whether it refers to the same discourse given in part by Luke, 6 : 20-49. The argu- ments in favor of this are quite conclu- sive, and are thus given by Dr. Robin- son in his Harmony of the Gospels : " 1. The choice of the Twelve by our Lord, as his ministers and witnesses, furnished an appropriate occasion for this public declaration respecting the spiritual nature of his kingdom, and the life and character required of those who would become his true followers. Luke expressly assigns this as the occa- sion ; and although Matthew is silent here and elsewhere as to the selection of the apostles, yet some passages of the discourse, as reported by him, seem to presuppose their previous ap- pointment as teachers (see Matt. 5 : 13, 14; 7 : 6). 2. The beginning and the end of both discourses, and the general course of thought in both, ex- hibit an entire accordance one with the other. 3. The historical circum- stances which follow both discourses are the same, viz. the entrance into Capernaum and the heahng of the Cen- turion's servant." No valid objection can be made against the identity of these two dis- courses, from the fact that Luke has reported only portions of what Mat- thew has given in full. The Evange- lists were independent writers. Under the guidance of the Holy Spirit, they exercised their own judgment, in re- spect to the 'selection and order of detail in the hfe and discourses of our Savior. The circumstances in which Matthew wrote, addressed as his gospel was primarily to Hebrew Christians, seemed to render it in his judgment desirable, that a discourse which brought out so clearly the spirituality of the Mosaic law, and its claims upon the obedience of the heart, should bo fully related. Luke, on the contrary, writing for Gentile Christians, who hud no concern with the Mosaic ritual, brought to view only those portions of the discourse, which referred to general duties, as love to enemies, freedom from censoriousness in judging others, and the hke. This will also account for some sUght additions in Luke, to what is found in the sermon, as given by Matthew. If it may then be assumed as a fact, that these discourses are identical, we must obviously follow the order of Luke, for reasons which appear in the foregoing quotation from Dr. Robin- son. The Savior had healed the leper (8 : 2-4), the paralytic (9 : 2-8), called Matthew (9 : 9), kept his second pass- over, at Jerusalem (John 5 : 1-47), de- fended his disciples for plucking the ears of grain on the Sabbath (12 : 1-8), healed the withered hand (12 : 9-14), was followed by multitudes at the sea of Tiberias (12 : 15-21), chose the Twelve (10 : 2-4). This last act was performed upon a mountain or hill, upon which he had spent the whole of the previous night in prayer (Luke 6 : 12). After he had chosen the Twelve, he descended with them into the plain, and there healed many from among the great multitude, that had gathered to- gether from all quarters awaiting his descent from the mountain. As they thronged around him and pressed for- ward in order to touch him (Luke 6 : 19), he probably ascended some emi- nence near at hand, where, as upon a kind of elevated pulpit, he sat accord- ing to the custom of those times, and addressed his disciples in the hearing of the multitude. Having thus referred Jjricfly to the order of events and the circumstances attending the delivery of this wonder- ful discourse, it seems necessary to the right understanding of it, to consider the sermon itself before taking up the parts in detail. The occasion on which it was delivered justifies us in regarding it as a consecration sermon, on the choos- ing of the Twelve to the oflice of apos- tleship. It was particularly addressed 36 MATTHEW. [A. D. 31. to them, and on the very day in which they had been called to that office. It was the first of a series of discourses, lectures, or conversations, by which the minds of his disciples were gradually freed from the prejudices, errors, and false interpretations of the Mosaic law, so universally prevalent at that time. The spirituahty of that law, into the interior of which they had scarcely been able to look, in consequence of the cumbrous forms and ceremonies, which vain traditions had heaped upon it, our Lord, in his very first discourse after calling them to the apostolical office, brought out in all its pui-ity and binding obligation. Outward obser- vance of the law, unless attended with the obedience of the heart, internal purity, and love toward all men, was declared to be utterly worthless — a Pharisaical robe of righteousness, which gave no claim to the kingdom of hea- ven. The impossibility of keeping a law of such spirituality, and wide domin- ion over every moral act and emotion, was brought home to each heart by this discourse, with a pungency, which must have wrung from many an audi- tor in the recesses of his own mind, the inquiry, what shall I do to be saved? They were taught the first lesson, •which must be learned by all who go to Chi'ist for salvation, viz. the worth- lessness, in the sight of God, of their own personal righteousness. This would be followed naturally by the second step in the process of finding Christ, a perception of the infinite need of just such a Savior as is provided in the gospel. How adapted then was this discourse to prepare the way for a true view of the object of the Mes- siah's advent, and the nature of his kingdom. What light broke in upon their mind, with such a presentation of the nature and extent of the divine law. The question is not nnfrequently asked, Avhy the atonement, justification, sanctification, and other leading doc- trines of grace, found no place in the Sermon on the Mount. The remarks already made furnish an answer to this question. The minds of his auditors were not yet prepared to receive these truths. Notwithstanding all the in- structions of their Master, the apostles, previous to his death, had very imper- fect views of redemption through his blood. The idea of a temporal king- dom, to the high offices of which we often find them aspiring, seemed to have gotten such possession of their minds, that it was not fully removed, until the promised descent of the Spirit after our Lord's ascension. Christ expressly said that he had many things to say to them, which they could not then bear, but that when the Spirit of truth was come, he would guide them into all truth (John 16 : 12, 13). A gradual removal of error, and induction into correct views of his mission and kingdom, was evidently the course adopted by Jesus in teaching his dis- ciples, and with the wisdom of this we have no reason to find fault. But why did he not preach so all- important a doctrine, as the necessity of regeneration ? He did do this, and with tremendous effect. Who could have listened to his exposition of the spirituality and extent of the divine law, and not felt in his very heart of hearts, that he needed a new moral ffatiire'] that his depravity was so deep and permanent, his soul so polluted, his heart so vile, that unless he was renew- ed, he could never expect the favor of God. The doctrine of the new birth might not have been apprehended, in its technical or theological aspects, by them as by us now, but in all its essential features, it was forced upon their attention, by the revelation made to them of the spirituality and claims of God's law. CHAPTER V. 1. Tlie multitudes who awaited his descent from the mountain, whither he had retired to pray, and to choose the Twelve (see Luke 6 : 17). A momitabi; literally, the mountain, i. e. some emi- nence belonging to the mountain from which he had just descended. And when he was set. This was the usual posture in which instruction was given. His disciples. The apostles and others A. D. 31.] CHAPTER V. 37 2 And he opened his mouth, and taught them, saying, 3 ' Blessed are the poor in spirit : for theirs is the kingdom of heaven. & Lu. 6 : 20. See. Ps. 51 : IT ; Pr. 16 : 19, & 29 : 2.3; Is. 57: 15; &66:2. who had attached themselves to his ministry. Came unto him. Drew near to receive instruction. They formed the innermost circle, as the privileged friends of Jesus, and as the persons directly to be addressed. 2. He opened his mouth, &c. This is not a pleonasm, but a form of expression designed to show the solemnity and im- portance of the subject. Taught them, i. e. his disciples. 3. Blessed are the poor in spirit. How sti-angely must these words, so different from the instructions of the scribes and Pharisees, have fallen upon their ears. Some translate : blessed in spirit (i. e. in temper or disposition) are the poor. This is evidently errone- ous. Lowliness and meekness of spirit is that which our Lord pronounces blessed, and this he does, because such persons feel their need of the gospel, and are ready to embrace its requisi- tions. The idea of the Romanists and some of the early reformers, that phy- sical or external poverty is meant by the word poor, because in Luke the words in spirit are omitted, is rendered untenable by the evident spirituality of the promise both in Luke and Matthew, which of itself indicates the spirituality of that to wliich the beatitude refers. JPor theirs is the kingdom of heaven,!, e. such a temper as is here implied in poor in spirit, is the temper and spirit of those who are to possess the blessings of che Messiah's reign. The phrase, "Kingdom of heaven," has here its widest signification, viz. its blessings and privileges on earth, and eternal feli- city in the world to come. See N. on 3: 2. 4. Blessed are they that mourn. It would come far short of the true mean- ing, to refer this to mere worldly sorrow or external suffering, arising from the poUtical oppression of the Jews at that 4 " Blessed are they that mourn : for they shall be comforted. 5 '' Blessed are the meek : for * they shall inherit the earth. c Is. 61 : 2, 3 ; Ln. 6:21; Jn. 16 : 20 ; 2 Co. 1 : 7; Ee.21:4. cJPs.37:ll. eSeeEo.4:13. period, or even that which a conver- sfbn to Cnristianity brought with it in times of persecution, which latter was Augustine's intei-pretation. Luther re- fers it to patient endurance as an ele- ment of rehgious character. Earthly afflictions, as leading to higher attain- ments in holiness, may be included in the mourning here spoken of. But it evidently refers primarily, if not exclu- sively, to spiritual sorrow, in view of the feelings of a corrupt sinful nature. A mourning spirit is nearly allied to one that feels its impoverished condi- tion, and hence this beatitude follows very naturally the preceding one. For they shall be comforted, i. e. the causes of their grief shall be removed, and springs of comfort shall be opened unto them. This beatitude is often veri- fied in the experience of God's children here on earth, but its full import will not be reaUzed, until the mourning soul enjoys the rest and blessedness of heaven. 5. The meek. Those who are mild and gentle, who can bear trials and contradictions without betraying a pe- tulant and resentful spirit. It was a characteristic of our Savior, that when he was reviled, he reviled not again (1 Pet. 2 : 23). They are blessed, who imitate his patience and gentleness under injuries and provocations. It must be remembered that the very op- posite states of mind and heart to those here inculcated by Christ, were strik- ingly characteristic of the whole Jew- ish nation at that time. They were a people of a quick, fiery temper, which was goaded to more than its natural violence, by the intolerable oppressions and insults heaped upon them by the Romans. They supposed, also, that under the Messiah's reign, a bold, mar- tial spirit would be the passport to i 38 MATTHEW. [A. D. 31. 6 Blessed are they whicli do hunger and thirst after righteous- ness : -^ for they shall be filled. /Is. 55:1, & 65: 13. grPs. 41:1; Ch. 6:14; honor and distinction. But our Lord here tells them that meekness, patience, gentleness, are the quaUties of heart which must be possessed by those who would attain to eminence and bliss in his kingdom. Shall inherit the earfli (i. e. land). This language is founded upon the strong feeling, with which the ancient Israelites looked forward to Canaan as the land of promise. As this was to be the place of rest, after their wanderings in the wilderness, it became a type of a higher, spiritual, enduring rest in heaven. See Heb. 4 : 8. Thus as there was a temporal and spiritual rest, so also the land of prom- ise, the earthly Canaan, indicated be- sides a temporal inheritance, one also which was spiritual, heavenly. This heavenly possession, of which the pro- mised land of Canaan was a type, was declared by our Savior to belong to those of a meek and lowly disposition. How strange this must have appeared to those, who were looking for earthly thrones and dignities under a temporal, conquering Messiah. Tholuck, in his effort to harmonize the views of those who refer this promise to an earthly good, with theirs who refer it to a hea- venly inheritance, thinks that Christ's promise includes also, with the higher blessings, the triumph of the pious over their enemies in the present world. But a spiritual triumph, (and none other can be intended, since tem- poral power has thus far been general- ly in possession of the enemies of truth,) is essentially the same thing as the rewards and bliss of heaven, being a foretaste of the final victory, which is to be crowned with everlasting blessed- ness. 6. Hunger and thirst after righteous- ness. A strong metaphorical expres- sion, showing the ardent longing of the truly pious soul after righteousness. By this latter expression is meant piety towards God, vital religion, godliness. 7 Blessed are the merciful : '^ for they shall obtain mercy. 8 ''' Blessed are the pure in Ma.ll:25; 2Ti. 1:1C; He. 6: 10; Ja. 2:13. h Ps. 15 : 2, & 24 ; 4 ; He. 12 : 14. The promise to such is that they shall be filled. The same figure is contin- ued from the former clause. By a starving man nothing is accounted of any value, in comparison with that which will satisfy the cravings of hun- ger. How rich then and precious the promise to such, as are hungering and thirsting after righteousness, that their spiritual wants shall be suppUed, and that they shall be filled with that for which they are so earnestly longing. 7. Tfie merciful. Those who are actively compassionate. The mere passive quality of mercy, inactive and inoperative, does not reach the full meaning of this passage. The trans- lation might well be, the actively bene- volent, not exclusively in alms-giving, although that is embraced in the sense, but generally in doing all iu their power to promote the happiness and welfare of others. The highest type of this Christian virtue, is found in that spirit of self-consecration, which sur- renders all to the cause of the Redeem- er, and labors with unremitted zeal for the spiritual welfare of immortal souls. Such shall obtain mercy. They cared for the happiness of others, their own happiness shall be cared for by their Heavenly Father. 8. Tlie ■pure in heart. This was op- posed to the hypocrisy of the Scribes and Pharisees. They made clean the outside of the cup and platter, while their inward part was full of ravening and wickedness (Luke 11 : 39). But Christ demanded purity of heart, for when the heart is impure, the whole man is defiled (15 : 18). They shall see God. In Oriental courts, one of the highest favors conferred upon a sub- ject, was to be admitted into the royal presence (1 Kings. 1:8; Prov. 22 : 29). 2h see God is then to be admit- ted into his favor, to enjoy communion with Ilim. But how can the morally unclean stand before Him, in whose A. D. 31.] CHAPTER V. 39 heart : for ' they shall see God. 9 Blessed are the peace-ma- kers : 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. i 1 Co. 13 : 12 ; IJo. 3 : 2, 3. 2Ti. 2:12; lPe.3:14 ki Co. 4:17; ; Lu. 6 : 22. eyes the heavens ai-e impure ? Of what use iu the sight of Him who searcheth the heart and trieth the I'eins of men, is a mere profession, an outside show of piety? " Create in me a clean heart, 0 God," should be the daily and earnest prayer of all who hope to see his face in peace. 9. Tlie peacemakers. Reference is had here not only to those who strive to reconcile persons at variance, but to those, also, who ai-e disposed to peace themselves. This was opposed to the notion entertained by the Jews, that they would be led by their Messiah, through a series of successful wars, to victory and dominion. Our Lord cuts them off from all such views of his mis- sion, by pronouncing those blessed who are opposed to strife and contention. Shall be called the children of God, i. e. they shall be the objects of God's parental care ; shall be like him in the possession of his peaceful, heavenly temper. See Luke 20 : 36. Our Savior is styled, " Prince of peace " (Isa. 9 : 6), and at his advent the hea- venly choir proclaimed, " on earth peace, good will toward men." Luke 2 : 14. The sons of peace are there- fore true children of God, from their moral resemblance to him and his Son Jesus Christ. 10. Persecuted for righteousness' sake. The word persecution comes from a Greek word, signifying to follow, chase, pursue, and is used of the pursuit of enemies, wild beasts, game, &c. Hence it came naturally to signify in a secon- dary sense, to pursue with evil intent, to vex, harass, destroy, &c. It does not so much refer to a single act, as a series 11 Blessed are ye when mfn shall 'revile you, and persecute you, and shall say all manner of '" evil against you f falsely, for my sake. 12 " Rejoice, and be exceeding glad : for great is your reward in heaven : for ° so persecuted they »)!. 1 Pe. 4 : 14 t Gr. lyinff. n Lu. 6 : 23 ; Ac. 5 : 41: Ro.§:3; Ja 1:2; IPe. 4:13. oNe.9: 26; 2ch.36:16;cb. 23: 34,37; Ac. T: 62; ITh. 2: 15. of acts, develo ping a malignant purpose to injure the person pursued. It there- fore becomes expressive in the one thus persecuted, of reproach, ignominy, suffering. But it must be endured /or riffhfcousncss' sake, to secure the bless- ing promised. Men often refer to the opposition which they meet, and the persecutions they undergo, as a proof of their rectitude. But this in itself is no proof at all. The opposition must result from righteous acts, or it is no evidence of the favor of God. But those who are persecuted for righteous- ness' sake are good men, and hence are the objects of God's love, and heirs of his kingdom. 11. The sentiment of the preceding verse is continued in this. It will be seen, however, that the preceding beat- itudes are of general reference, while in this verse the disciples are particu- larly addressed. We are cautioned here, as in v. 10, against attaching any praise worthiness to persecution or re- viling in themselves considered, by the limiting expression for my sake, at the close of the verse, and also by the word falsely, which applies in sense to all the words expressive of persecution and reproach. There is nothing mer- itorious in suffering, unless endured through devotion to truth and righteous- ness. All manner of evil; literally, evei-y evil word, i. e. every kind of charge or accusation. The whole pas- sage might be rendered: shall make all kinds of false charges against you. That this has been done to the followers of Christ, the history of the Church in every age abundantly shows. 12. Eejoice, and be exceeding glad. 40 MATTHEW. [A D. 31. the prophets which were before you. 13 Ye are the salt of the earth : ■'' but if the salt have lost its savor, wherewith shall it be salted ? it is thenceforth good for i) Ma. 9 : 50 ; Lu. 14 : Si, 35. In Luke "leap for joy." A highly in- tensive expression. The sentiment is : Be not disheartened, when thus loaded with obloquy for my sake ; but exult in persecution, for your reward shall be proportionally great in heaven. It was the remembrance of these words, which sustained the Apostles and early Chris- tians in the midst of their trials and persecutions, and caused those to be re- garded happy who obtained the crown of martyrdom. Heb. 10: 34; James 1 : 2; Eev. 2 : 10. The reward here spoken of, is a gift, gratuity, not recompense in the way of hire or wages, as the word literally signifies. In heaven. There is the place of reward. On earth suffering must be expected. Some pre- fer the spiritual instead of local sense : great is your spiritual or heavenly re- ward. But the one sense is implied in the other, and I therefore prefer to take the words in their common accep- tation. For so (i. e. thus unjustly, persecuted they the prophets, &c. This is introduced as the ground of their joy. In the midst of trial, they were to remember that they were sharing in the tribulation of the ancient prophets, and in like manner would be partakers with them of their reward in heaven. Moses, Samuel, Elijah, Elisha, Isaiah, Jeremiah, Ezekiel, Zechariah, Amos, all, to a greater or less extent, were subjects of persecution. In Heb. 12: 36-38, their varied forms of sufiering and death are briefly enumerated. 13. Ve are (to be) the salt of the earth (i. e. of mankind). This metaphor is founded upon the well-known season- ing and preserving properties of salt. The human family are sunk in the depths of moral corruption, and ex- posed to God's righteous displeasure. The gospel furnishes the only remedy for sin. But this must be disseminated through the world, by those who have 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 au hill cannot be hid. gPr. 4:18; Phi. 2 : 15. themselves enjoyed its saving power. Through them the purifying and pre- sei'ving influence of truth must pervade society. They are to act upon their fellow men in a moral sense, as salt upon the physical objects to which it is applied. But if the salt have lost its savor (i. e. become tasteless, insipid), wherewith shall it be salted, i. e. by what process can it recover its quality of saltness. Salt was in part obtained from pools or cavities on the border's of the Dead Sea, from which the water had passed off by evaporation. The incrustation of salt left upon the earth, if gathered at once, was good and use- ful, but if left and exposed for any length of time to the sun, lost its strength, and became tasteless. This renders intelligible the passage, which, from the different kind of salt used by us, is on its face quite obscure. As the salt, in the condition here spoken of, was worthless, and only fit to be cast out, and trodden under foot, so the followers of Christ may become cold, stupid, and formal, and manifest so little zeal in their Master's service, as almost wholly to lose their moral power over others, and thus render themselves worthless in the great en- terprise of reforming mankind. Some think that the reference to tasteless salt is merely hypothetical, and that no such salt ever existed. But hypotheses, drawn from material objects, are gener- ally based on actual facts or occurren- ces, inasmuch as the impression is deeper and more permanent, than though the reference was to something imaginary. 14. Ye are the light of the world. The same general sentiment is here ex- pressed under a varied imagery. As light is the medium through which ob- jects are discerned by the eye, it is used figuratively, to denote the system A. D. 31.] CHAPTER V. 41 15 Neither do men 'light a candle, and put it under a bui^hel, but on a candlestick ; and it giveth light unto all that are in the house. r Ma. 4:21; Lu.l8:16, &11:83. of moral truth contained in the reveal- ed word of God. We speak of the light of revelation, denoting thereby the evidence which the Bible furnishes of the existence and character of God, the nature of his government, and the relations we sustain to Him. So by the liglit of nature, is meant the evidence thereby furnished of an intelligent, all- powerful, and benevolent Creator. Now religious teachers are moral lights, be- cause they communicate moral truth, as found in the Word of God, to men. Christ said of John the Baptist, that v^ " he was a burning and shining light " (John 5 : 35), because he was a witness of the truth. So Jesus himself is said to be " the true light, which lighteth every man which cometh into the world " (John 1 : 9), and in the more highly figurative language of Hebrew poetry, he is called (Mai. 4:2) " the Son of righteousness, which shall arise with healing in his wings," diffusing light and joy throughout his new moral creation. In a subordinate sense, all his followers are moral lights. They are to enforce the claims of God upon their fellow men, by example, precept, and all the instrumentalities which they can devise to further this great object. In this sense, they are the light of the world, and occupy a position of such importance, that it should inspire them with untiring zeal and activity, as long as any portion of the world is without the gospel, or souls unconverted to Christ. A city that is set upon a hill cannot be hid (i. e. concealed). This very natural and apposite simile, might have been suggested by some city or village in sight, to which our Lord pointed, as he uttered these words. Some, without any well grounded reason, think that it was Bethulia to which he referred. If Hattin was the hill on 16 Let your light so shine be- fore men, ' that they may see your good works, and 'glorify your Father which is in heaven. 17 1" Think not that I am fil Pe. 2 : 12. < Jn. 15 : 8 ; 1 Co. 14 : 25. M Eo. 3 : 21, & 10 : 4; Ga. 3 : 24. which this discourse was delivered, Howe thinks that Safed, situated upon the gently rising, but high hill, north of the Lake, may well be supposed to occupy the site of the city here referred to. The cities of Judea, as well as of other countries in ancient times, were built mostly upon hiUs, such elevated situations being deemed more salubii- ous, as well as secure from the sudden attack of enemies. As these cities were seen at a great distance, and could not be hid by surrounding objects, so Christ's followers would be looked at with the closest scrutiny by their fellow men. They could not shun the obser- vation of those around them, and this constituted the reason for the direction given in v. 16. 15. The argument in this verse is what logicians call the argumentmn a fortiori, i. e. a reasoning from ihe greater to the less. If men are never guilty of the absurdity of placing artificial lights in such a position as to render them useless, much more should those, who arc the moral lights of the world, see to it that their hght is not concealed. The word translated candle, signifies any portable light, as a lamp, candle, lantern. The word rendered bushel, refers to a Roman measure, holding nearly a peck. It is here the represen- tative of anything, which, placed over a light, would conceal its rays. The original Greek takes the article, the bushel, because it was a well known and usual measure in the house. ^ So the following word, candlestick (i. e. lamp-stand), has the article in the original for the same reason. 16. Let your light so shine. Be thus active anddiligent in the dissemination of the truth, and watchful of your de- portment, that your zeal and blameless lives may incite men to believe in the 42 MATTHEW. [A. D. 31. come to destroy the law, or the prophets : I am not come to de- stroy, but to fulfil. 18 For verily, I say unto you. reality of the religion you profess, and thus lead them to consecrate themselves to the service of God. So, i. e. in like manner, as a candle, or a city, in their open, appropriate position. Good works are here spoken of, because external deportment is the only means by which men can judge of character. " By their fruits ye shall know them." It is assumed, however, that these " good works " are the result of genuine piety. Wliich is in heaven. See N. on 6 : 9. " Thus the praise and glory of a well- lighted and brilliant feast would be given, not to the light, but to the master of the house ; and of a stately city on a hill, not to the buildings, but to those who built them." Alford. It may be remarked that this portion of Christ's discoui'se, is addressed to his followers in general, and not exclusively to those who are ministers of his Word. 17-20. Having shown in vs. 13-16 the conservative and illuminating influence to be exerted upon men by his follow- ers, our Lord proceeds in these verses to show that his mission is not to abrogate, but to give force and strength to the moral law. He teaches that there is no difference to be made in the observ- ance of what has been erroneously de- nominated great and small commands, for whosoever should give permission to violate one of the so-called least com- mandments, would be excluded from the kingdom of heaven. This was a blow aimed at the very root of the false teachings of the scribes and Phari- sees. 17. I am come. A Messianic form of expression. See 11:3; Luke 7 : 19. To desiroi/, i. e. to abrogate its claims. This the Pharisees did in a great mea- sure, by explaining away many demands of the law, and substituting their vain traditions. T9ie law and the jwophets. The law refers to the five books of '" Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be ful- filled. w Lu. 16 : 17. Moses ; the prophets, to the remain- der of the Old Testament, especially to the prophetical and devotional portions (see Acts 24 : 14). The Psalms and Proverbs were included in what was generally denominated the prophets, although in Luke 24 : 24, the Psalms are distinguished from the pro- phetic books. The phrase, the law and the prophets, refers here as in 7 : 12 ; 22 : 40; Rom. 3 : 21, to the moral pre- cepts of the Old Testament, inasmuch as the words in v. 18, until all be ful- filled, cannot be referred to the histor- ical portions, and the parts purely pro- phetical are not here the subject of the discourse. Nor is the ceremonial law here referred to. How our Lord fulfilled and answered the ends of that, is seen in the Epistle to the Hebrews, chapters VII-X. / am not come to destroy, btit to fulfill. The positive and negative form of assertions gives emphasis to the declaration. To fulfill, I. e. to fill out, complete, make perfect, by demanding full and perfect obedi- ence to all its requirements. With this meaning is also associated the idea of teaching truly the doctrines and pre- cepts of the law, as appears from v. 19. where the two are expressly connected. 18. This verse is confirmatory of the preceding. Verily. This adverb in Hebrew usage, stood at the close of the sentence, in the sense o? Amen, so let it be. In its transferred use, we suffer it to remain in the same position, i. e. at the end of prayers and solemn affirma- tions. But our Savior often employed it at the begining of a sentence, con- taining some weighty truth or declara- tion. It was equivalent to his saying, / solemnly affirm. Sometimes, to im- part still greater emphasis, he repeated it, verily, verily. So at the close of a solemn train of thought, or one of more than usual importance, the Hebrews would say. Amen a^id Amen. See Ps. A. D. 31.] CHAPTER V. 43 19 "" Wliosoever therefore shall break one of these least command- ments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whoso- (B Ja. 2 : 10. 72 : 19. Till heaven and earth pass, was a proverbial expression with the Jews, to denote that a thing would never take place. The material, visible uni- verse was to them an image of perpetu- ity. One jot or tittle. The first of these words refers to the smallest letter in the Hebrew alphabet, called yodh [i], corresponding to the Greek letter iota [j], 'English jot, and was applied to any thing small or diminutive. The word tittle is thought by some to refer to the dot or point, by which certain Hebrew letters, in other respects alike, are dis- tinguished. But perhaps it is better to take it in the more literal sense of the Greek word here translated tittle, which means a little horn, and refer it to the fine hair stroke, which, as a sort of flourish, was attached to certain letters in Hebrew manuscripts. The express- ion is intended as an emphatic declara- tion, that no portion of the law (here put for the whole Old Testament, especially its moral precepts, see N. on V. 17), would be abrogated, until the whole shall be fulfilled, i. e. until all the types and symbols should find their fulfillment, and all the precepts of the law, their full spii'itual significancy. Alford well notices the honor and au- thority here given the Old Testament, in contempt and setting aside of which rationalism has always begun. 19, 20. These verses contain an im- portant inference, from the preceding declaration of the perpetuity and bind- ing obligation of the divine law. If any one should teach, that any part of it was of so small importance, that it might be broken with impunity, or should thus violate it himself, he should suffer exclusion from the kingdom of heaven. Shall break; i. e. shall regard as of no binding force. This does not refer to the coming short of keeping ever shall do, and teach them, the same shall be called great in the kingdom of heaven. 20 For I say unto you, That except your righteousness shall God's law, of which all are guilty, and which fills the pious soul with sorrow and contrition, but a wanton, wilful disregard of its claims for the reason here given. The least, i. e. those appa- rently so, or considered so in the esti- mation of the Jews, as our Lord admit- ted no such distinction. Reference is had to what in the preceding verse is called _;'o< and tittle. He shall be called least in the kingdom of heaven. In these words there is an instance of the figure of speech caWed paro7iomasia, i. e. words are brought together of similar sound, but dissimilar sense (see N. on 20 : 16). If we might coin for the piu-- pose an English word, we would trans- late : Whosoever therefore, shall break one of these least commandments, he shall be leasted in the kingdom of hea- ven," equivalent to saying that he shall be wholly excluded from it. The anti- thetic expression, great in the kingdom of heaven, which follows, must not then be taken as denoting grade or rank, but a full and free entrance (2 Pet. 1 : 11) into that kingdom. The general sentiment is, that none but those, who sincerely strive to obey God's law in its spirit as well as in letter, shall be ad- mitted to the blessings and privileges of the Messianic kingdom. This is evi- dent from V. 20, which is confirmatory and explanatory of what is here couch- ed in figurative terms. Except your righteousness, &c. The righteousness of the Pharisees consisted in an out- ward observance of a mass of traditions, and the ceremonial portions of the Mosaic law. But they hesitated not themselves to break, and teach others thus to do, any enactment of God, which was opposed to their carnal in- clinations. A righteousness far differ- ent from that of the Pharisees, is taught by our Lord, as essential to be possessed 44 MATTHEW. [A. D. 31. exceed ^ the righteousness of the scribes and Pharisees, ye shall in 2/ Eo. 9 : 81, & 10 : 3. by all, who would enter into his king- dom. The word righteousness is here employed in the sense which it has in vs. 6, 10, and it is not implied that the Pharisees possessed it in the least de- gree, the word exceed having here the sense of difference in kind, rather than of degree. 21-26. As an illustration of the Phari- saic interpretation of the law, regard- ing the outward act only, and overlook- ing the mental state which gave it birth, our Savior now refers to several exam- ples. He first selects one which falls under the sixth commandment. In ex- posing the erroneous views of the Phari- sees respecting the violation of this command, he inculcates the true spirit and sanction of God's law. 21. By them of old time. This refers not to Moses or the Old Testament prophets, but to the ancient expositors of the law. They were the authors of the Jewish traditions. TIiou shalt not kill. This was referred by the Jews in Christ's time to actual murder only. Shall be in danger of the judgment, i. e. liable to the punishment inflicted by the tribunal here referred to, which was an inferior court established in the cities and towns, and subordinate to the Sanhedrim (Deut. 16 : 18). It con- sisted, according to Josephus, of seven judges, or as the Rabbins say, of twenty-three, with two attendant Le- vites. This tribunal had cognizance of murder, besides inferior crimes. An appeal could be taken from it to the Sanhedrim. Shall he in danger of the judgment is then the same as saying, shall he liahle to the death-penaltg. 22. WJiosoeveris angrg, &c. Our Lord proceeds to give quite a different inter- pretation of the spirit and sanctions of the sixth commandment. Not only was the ovei't act of murder forbidden, but angry feelings indulged without cause toward a brother. So heinous an of- fence was this in the sight of God, that whoever was guilty of it was obnoxious no case enter into the kingdom of heaven. 21 TI Ye have heard that it to the trial and punishment for murder. But as angry thoughts in the nature of the case, could be punished by no human tribunal, inasmuch as no judicial cognizance could be taken of them, when confined to the bosom of him who indulged them, the tribunal here referred to, must be of a spiritual nature, or in other words, it must be the bar of judgment, where God will bring every secret thought to light, and where the spirit and temper of the mind will constitute the sole ground of acquittal or condemnation. An angry thought, unrepented of, at that tribunal would convict a man of murder, and subject him to a spiritual punishment, of which capital punishment in human tribunals might be regarded as a type or emblem. So 1 John 3: 15, "He that hateth his brother is a murderer." Brother, i. e. fellow man, descended from a common ancestor, and hence in a general sense, our brother. Christ used this term of near relationship, to give emphasis to this cogimon bond, which unites us all together in one great family. Without a cause. This teaches that anger in itself is not sinful. Jesus was angry at the Pharisees (Mark 3 : 5). " Be angry and sin not," was an injunction of Paul (Eph. 4 : 26). It is right to be angry at injustice, op- pression, vice, and every other sort of wickedness. It is right to defend our- selves from unjust assaults either upon our persons, property, or reputation, and to do this with a feeling of disap- probation of the sin, so strong as to amount to anger. But we are to be extremely careful not to be angry with- out a cause, not let our anger be lasting, or turn into a feehng of revenge or hatred. " Let not the sun go down upon your wrath," is a direction to which we should always give great heed. TTie judgment, i. e. the tribunal of divine justice. Whosoever shall say to his brother, Baca. An increased degree of criminaUty is here indicated. A. D. 31.] CHAPTER V. was said by them of old time, ' Thou shalt not kill ; and whoso- ever shall kill, shall be in danger of the judgment : 22 But I say unto you, That " whosoever is angry with his bro- ther without a cause, shall be in sEx. 20:13; De. 5: IT. a IJo. 8 : 15. The causeless anger forbidden in the foregoing clause, is represented as now- accompanied with intemperate expres- sions. Haca, thou worthless fellow, thou rascal. But though a higher and more culpable degree of anger is referred to, yet its cognizance does not fall within the province of human tribu- nals, and hence the crime and its pun- ishment is to be taken in a spiritual sense. Such a person would be amen- able to a higher court and one which could inflict a higher punishment, i. e. death attended by more awful circum- stances, such as stoning. This is repre- sented here by the council or Sanhe- drim, the highest tribunal of the Jew- ish commonwealth. See N. on 2 : 4. But whosoever shall say, Tlioufool. The word rendered fool, had in the Hebrew usage the predominant idea of impiety, atheism, ungodliness. Hence it became an epithet of the highest opprobrium, and to call a man thus, was to charge him with one of the highest crimes. As the indulgence of anger was qualified by the words without a cause, so here we must consider our Savior to assume, that the person was falsely charged with being a fool or an atheist. In this we have an exhibition of anger of deeper criminality, inasmuch as it charges a man unjustly with one of the highest crimes. This constituted a graver of- fence, for which the body of the culprit, after execution, was to be cast into the Ge.he.nyia of fire. This was the unclean valley of Hinnom, where fires, according to some, were kept continually burning, to consume the filth and garbage there deposited ; or as others think, called the place of burning, from the abominable rites there performed by idolatrous 45 danger of the judgment : and whosoever shall say to his brother, ' Raca, shall be in danger of the council : but whosoever shall say, Thou fool, shall be in danger of hell-fire. 23 Therefore, " if thou bring b Ja. 2 : 20. c ch. 8 : 4, & 23 : 19. Jewish kings, such as the burning of infants in sacrifice to Moloch (2 Kings. 23 : 10 : Jer. 7 : 31). That the Hteral valley of Hinnom is not here referred to, is evident from the well-known fact, that for none of the offences here spoken of by our Lord, did the Jewish courts inflict any punishment. They did not arrest a man and bring him be- fore an inferior court, for being angry without a cause, nor before the Sanhe- drim, for uttering abusive language, nor did they cast into the fire of Hinnom, the body of one after his execution, who in a fit of passion called his brother a fool. These must all refer to punish- ments in the eternal world, to be inflict- ed on those who violate the spirit of the great command, thou shalt not kill. These degrees of guilt, all punishable with death, but in different modes, one more dreadful than another, are made to symbolize the degrees of criminality which shall attach to those, who incur the sentence of eternal death at the judgment-seat of Christ. No higher evidence can be furnished of the strict- ness of God's law, and the awful punish- ment which awaits the transgressor in the eternal world. 23. A practical inference is here drawn from the foregoing declaration of our Savior. If such a doom awaits those who indulge in angry feelings and expressions, what care should lie exercised against giving offence, and also to remove every just cause of com- plaint, which any one may have against us. Tlicrefore if thou bring thy gift to the altar, i. e. if you are just on the point of laying your free will offering upon the altar. Tliat thy brother hath aught against thee, i. e. that you have 46 MATTHEW. [A. D. 31. 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 come and offer thy gift. 25 'Agree with thine adver- ts See Job. 42 : 8; ch. 18: 19; 1 Ti. 2 : 8; 1 Pe. S : 7. e Pr. 25 : 8; Lu. 12 : 58, 59. injured your brother in any manner. The expression is remarkable, as not referring to what complaints we have against others, but what complaints we have given ground for them to make against us. 24. Leave there thy gift, d'c. Wait not to perform the duty of reconciliation after the sacrifice is finished. It may be too late. Death may suddenly over- take thee, and it would be fiir preferable to appear before God with a sacrifice imfinished, than with a conscience bur- dened with the guilt of having wronged a brother. Be reconciled to thy brother. In the language of Scripture, the one who does the wrong is said to be re- conciled, directly the reverse of our use of the expression. Our Lord here teaches that where two duties conflict, or rather present themselves for per- formance, the lesser is to yield to the greater, and that relative duties take pre- cedence of those which are devotional. The sick are to be attended to, repara- tion for wrong to be made, the claims of mercy to be met, even though we must omit in consequence some devo- tional duty. God will have mercy and not sacrifice (9 ; 13). 25. The sentiment of this and the following ■ferse, is closely alUed to the preceding context. If one is not thus reconciled to his brother, he may ex- pect from his final Judge, a doom sim- ilar to what happened to a delaying debtor. Agree [then] quickly with thine adversary. The language is here borrowed from the relations subsisting between a debtor and creditor. Agree, i. e. be well disposed, be on good terms. sary quickly, ^ while thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing. /See Ps. 32:6; Is. 55:6. With thine adversary, i. e. the one who has complained against you ; the one whom you have injured. In the figu- rative language here employed, thy creditor. While thou art in the way with him, i. e. going with him to the magistrate. Stripped of its metaphor : while thou art in the way with him (i. e. thy ofiended brother) to the tribunal of God. Lest at any time which suits his pleasure or inconvenience. To the judge to whose tribunal thou art on thy way, and the judge [having pronounced sen- tence against thee] deliver thee to the officer. The decrees of magistrates were executed by officers in attendance, an- swering quite well to our sheriff's or constables. Cast into prison, i. e. kept in custody until the payment of the debt. 26. TTiou shalt by no means come out thence, d'c. The Jewish law in respect to debtors was very stringent. They not only shut up in prison insolvent debtors, but sometimes punished them with stripes, and other corporal punish- ments (see 18 : 28-34). Tlie uttermost farthing. As we say, the last penny. The piece of money here spoken of, was a small brass coin, not quite equal to two-fifths of a cent. It is used here to represent the completeness of pay- ment demanded as a release from pri- son. The signification of this meta- phorical passage, in the light of the preceding context, is very clear. They who, in the way here referred to, violate the spirit of the great command, " thou shalt not kill," unless they quickly re- press their angry feelings, and make reparation to those whom they have A. D. 31.] CHAPTER V. 47 27 H Ye have heard that it was said by them of old time, " Thou shalt not commit adul- tei'y : 28 But I say unto you, That whosoever * looketh on a woman to lust after her, hath committed a Ex. 20: 14: De. 5 : 18. h Job. 31 : 1; Pr. 6:25; see Ge. 34:2; 2 Sa. 11 : 2. injured, will fall under the divine con- demnation, and suifer interminable punishment in the world to come. We cannot with Doddridge and others, refer vs. 25, 26, to the mere duty of paying one's debts, in order to avoid suits-at-law. It has a higher and more significant sense, although it may well be said to include the duty of prompt payment of lawful dues. Nor can we refer it, except by way of accommoda- tion, to the duty of immediate repent- ance and reconciliation with God, which it is thought by so many to directly enforce. The context restricts it to the duty of observing the high spiritual re- quisitions of the sixth commandment, and the prompt reparation of wrong done to any of our fellow beings. The eternal sanctions of God's law are also brought out with a force, such as they have in but few other passages in God's word. 27-32. Having thus explained the spirit and sanctions of the sixth com- mandment, our Lord proceeds to a similar elucidation of the seventh. The Pharisees taught that the violation of this commandment consisted only in the external act. The object of Christ was to disabuse his auditors of this er- roneous view. Keeping this in mind, there will be little difficulty in under- standing this part of his discourse. 27. Tliou shalt not commit adultery. These are the words of the original command, but explained by the tradi- tional expounders, referred to in the phrase, " them of old time," as applying only to the overt act. This is evident from the different view which Jesus took of its violation. 28. Our Lord in this verse prohibits adultery with her already in his heart. 29 ' And if thy right eye || of- fend thee, * pluck it out, and cast it from thee : for it is profitable for thee that one of thy members should perish, and not that thy i Ch. 18 : S, 9 ; Ma. 9 : 43-4T. il Or, do cause thee to offend. k See ch. 19 : 12 ; Eo. 8 : 13 ; 1 Co. 9 : 27 ; Col. 8 : 5. every thing which tends to inflame or pollute the imagination, or incite wan- ton desires. To lust after her, i. e. in or- der to feed his lustful desires. This de- notes the purpose of the unlawful gaze here forbidden. Adultery tuith her al- ready in his heart. By an application of the principles laid down by Christ in relation to the sixth commandment, which placed unwarranted anger and intemperate expressions under the ban of God's holy displeasure, we may infer that adultery in the heart is such a vio- lation of the seventh commandment, that it is almost, if not quite, as of- fensive to Him, as the grossest acts of uncleanness. The spirit of this com- mand sternly opposes all irregular de- sires, all loose and licentious conversa- tion, all provocations to sensuality, through whatever sense addressed to the mind. 29. The importance of gaining a su- premacy over all the passions, is here urged and enforced. The most im- portant and highly prized members of the body are to be parted with, if their retention shall lead to the commission of this sin. The right eye is to be plucked out and cast away, if it offend, that is, if it proves a stumbling-block or furnishes occasion to sin. " If it ensnare thee." Schmucker. For it is profitable to thee (see N. on 18 : 8). It is for thy temporal and eternal interests, to thus mortify the deeds of the body, and practise the self-'denial here re- ferred to. TTiy whole body. Although the resurrection of the body is here im- plied, yet it is not, as some suppose, directly taught. The word body is used here instead of soul, for the sake of conformity with eye, in the preceding 48 MATTHEW. [A. D. 31. whole body should be cast into hell. 30 And if thy right hand of- fend thee, cut it oflF, and cast it from thee : for it is profitable for thee that one of thy members should perish, and not that thy member of the sentence. Hell; literally, Gehenna, the place of punishment in the invisible world. Nothing is more com- mon than to employ familiar objects, to designate things with which we are less acquainted. Especially is this true of things pertaining to the unseen world. The blessedness of heaven is set forth under imagery, drawn from things around us and palpable to our senses. The saints in glory inhabit a city, they wear crowns, sweep golden harps, are clothed in white raiment, sit on thrones, sing songs of praise. A representation of that which is unseen and eternal, could not in human language be other- wise made. So in speaking of the pun- ishments and woe of the lost, the sacred writers were obhged to use metaphorical language drawn from well known objects of sense. They se- lected Gehenna, derived from two He- brew words signifying the valley of Hinnom, to denote the place of future punishment. The reason is quite ob- vious. This valley had been the scene of the abominable idolatries of the ancient Israelites. Into the arms of a gigantic image of Moloch, heated by fire applied to the hollow recess be- neath, the children of these vile idol- aters were thrown and consumed. It was also called Tophet, from a Hebrew word signifying drums, because these were beaten, to drown the cries of the children thus immolated. Other rites equally bloody, were celebrated in this place. The pious Israelites, on their return from Babylon, held this valley in such abhorrence, that they cut down its pleasant groves, and con- verted it into a receptacle for all the filth and garbage of the city of Jeru- salem. It is said also that fires were kept constantly burning, to consume the dead carcasses thrown there, in whole body should be cast into hell. 31 It hath been said, ' Whoso- ever shall put away his wife, let him give her a writing of divorce- ment : Z De. 24 : 1 ; Ja. 3 : 1 ; see ch. 19 : 3, &o ; Ma. 10:2, &c. order to avoid the contagion, which would otherwise produce pestilence. It will be seen from this, that no name, more suitable to designate the abode of lost souls, could be employed than Gehenna, the name of this abominable valley. It was a place of pollution, and was an expressive symbol of the place, where dwell with wicked spirits, those who are polluted with sin. That it is used here of the place of future punish- ment, there can be no doubt, for the nature of the offence here spoken of, viz. lustful emotions and desires, does not come within the class of civil mis- demeanors, and a casting out of the offender into the literal valley of Hin- nom, is wholly out of the question. Even if the nature of the offence did not compel us to depart from the literal signification, the idea that the loss of an eye would prevent one's body from being thrown into the valley of Hin- nom, being in its literal application so absurd, we should be obhged to search for some higher and more spiritual sig- nification of the passage. Dr. Jahn says that " the word Gehenna is used in this way (viz. for the place of punish- ment beyond the grave) very frequently in Oriental writers, as far as India." 30. If thy right hand, &c. The right hand is selected, for the same reason as the right eye, because it was one of the most important members of the body. The repetition of the idea under this varied form, gives it great empha- sis. The general sentiment is that we are to practise the most rigid self-denial, and suffer the most painful privations, rather than to permit the mind to be- come polluted with unchaste thoughts and desires. 31. Under this general topic, our Lord proceeds to give a true exposition of the law relating to divorces, which A. D. 31.] CHAPTER V. 49 32 But I say unto you, That "•■whosoever shall put away his wife, saving for the cause of forni- «i Ch. 19 : 9 ; Lu. 16 : 18 ; Eo. 7 : 3 ; 1 Co. 7 : 10,11. had become much abused, by the great latitude it gave, as expounded by the Pharii^ees. It hath been said. Reference is had to Deut. 24 : 1. Whosoeiier shall put awat) his wife., &c. This statute of Moses was so interpreted by Jews of a later age, as to permit a divorce for the most trivial reason. This was particu- larly true of the school of Hillel. Their mistake resulted from confounding the moral and civil law. In the latter, Moses, for reasons growing out of the obstinacy and hardheartedness of the people, for whom he legislated, gave a latitude in respect to divorces, which he doubtless intended should be check- ed by the higher authority of the moral law, one of the fundamental ideas of which, love to our fellow men, required that the rights of the woman should be regarded, as well as those of the man. On the other hand, the school of Sham- mai, by explaining the word rendered uncleanness in Deut. 24 : 1, to mean actual adultery, contended that no license was given by Moses for a divorce, except for the reason there given. But the word uncleanness., in the passage quoted, must be taken in a ceremonial rather than in a moral sense, and we must believe that Moses permitted divorce for other reasons, and justify him in so doing, by referring this civil enactment to the condition of the peo- ple, and for this we have the authority of our Lord himself in 19 : 8 ; Mark 10 : 5. 32. Saving for the cause of fornication. Our Lord here declares in positive terms, that for no other reason than the one here given, can a divorce be lawfully granted. How opposed to this divine rule are the enactments of many of our state legislatures, in legalizing so many grounds of divorce, some of which are qiiite trivial. It is thought with good reason by Prof. Stuart and others, that Paul (1 Cor. 7 : 15) added another ground of lawful divorce, wilful and Vol. I.— 3 cation, causeth her to commit adultery : and whosoever shall marry her that is divorced, com- mitteth adultery. persistent desertion. Causeth her to commit adultery. These words are not to be forced to their most absoliate and unqualified sense. This idea is that divorced persons, especially in Oriental countries, are so exposed to temptation by the degradation of their social posi- tion, that in a great majority of instan- ces, they fall into the sin referred to, and thus may be said to be caused to commit adultery by those who put them away. In the searching light of Christ's instructions, all sins may be traced to their primary source. A dreadful train of evil is oftentimes found to follow an act, which through custom or bad legis- lation, is regarded far otherwise than blameworthy. Whosoever shall marry, &c. According to our Lord's exposi- tion, unless she was divorced for the crime of adultery, she was still the wife of the one who put her away, and there- fore whoever married her committed adultery, as marrying another man's wife. This does not therefore refer to one who is lawfully divorced. Such a person has the same right to contract a second marriage, as though she had never before been married. What a flood of light is thrown upon the nature and obligations of the mar- riage covenant, by these words of our Savior. What new and exalted views of God's law must have been imparted to his auditors, as they listened to these disclosures of its spirituality, extent, and power. 33-37. Our Lord now proceeds to descant upon the nature of oaths, and to rebuke the Jewish practice of confirming even the most trivial statements, by an oath, considered more or less binding, according to the dignity or value of the person or thing named in the oatli. The subject of judicial oaths is not here touched upon, and they are therefore in an error, who draw from this passage any prohibition of an oath before a court of justice, or any lawful judica- 50 MATTHEW. [A. D. 31. 33 ^ Again, ye have lieard that " it hath been said by them of old time, " Thou shalt not for- swear thyself, but ^ shalt perform unto the Lord thine oaths : 3-4 But I say unto you, * Swear not at all : neither by heaven ; for it is ' Grod's throne : OTCh.23:16. oEx.20:7; Le.l9:12; Nu. 80:2; De. 5:11. tory. Nor is profanity the sin against which our Savior inveighs. The object in general was to show the obligations imposed by the ninth commandment to speak the truth on every subject, and to rebuke the habit of taking an oath on every trifling occasion, and making such a distinction in these oaths, that some were regarded of binding force, and others not. As the Jews consider- ed a violation of the sixth and seventh commandments, to consist only in the overt act of killing or committing adul- tery, so in respect to the ninth, they considered its violation to consist only in swearing falsely by the name of God. They thought it no harm to utter an un- truth, and even to confirm it by an oath, provided that this oath was not made in the name of Jehovah. It is necessary to keep this in view, in order to interpret rightly this portion of Christ's discourse, which has suffered strange perversions from those who are opposed to judicial oaths, and oftentimes been misunderstood by sincere inqui- rers after truth. 3.3. Ar/ain, ye have heard, &c. Refer- ence is had to Levit. 9 : 12; Deut. 23:23. Forswear thyself\ i. e. swear falsely or per- jure thyself. But shalt perform unto the Lord thine oaths, i. e. such oaths as were taken in the name of the Lord. All other oaths with them imposed no additional obligation to speak the truth. Their views of its being a religious duty to perform unto the Lord their oaths and vows were correct. But they had so frittered the obligation away, that its force was well nigh destroyed. This is evident from the following context, in which our Savior rectifies their theory and practice. 35 Nor by the earth ; for it is his footstool : neither by Jerusa- lem ; for it is ' the city of the great king : 36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. p De. 28 : 28. q Ch. 23 : 16, 18, 22 ; Ja. 5 : 12. r Is. 66 : 1. s Ps. 48 : 2, & 87 : 3. 34. Swear not at all, as you are in the habit of doing in your common conver- sations and on every occasion. Such is evidently the point of the prohibition. It has no reference to judicial oaths, but to conversational oaths indulged in as above referred to. Neither by heaven ; for it is God's throne. There is nothing by which one can swear, that is not virtually the same as God's name, since all things belong to Him. Heaven is said to be God's throne, because there he especially dwells, and manifests Him- self as sovereign of the universe. 35. For it is his footstool ; literally, the footstool of his feet. In accordance with human language and customs, God is regarded as sitting on his throne in heaven, and resting his feet upon the earth. See Acts 7 : 49. By Jerusalem ; literally, towards Jerusalem, the person taking this oath being supposed to turn and look towards the city. For it is the city of the great King. Jerusalem was called God's city, because there was his temple, with the ordinances pertaining to his worship. 36. By thy head. This was a very common form in which oaths were taken in the East, and the custom has continued to the present day. Canst not make, &c. This shows the entire ownership which God has in men. They cannot change the form of their bodies, not even to determining the color of a single hair. An oath by one's head or beard, is made therefore by that which belongs wholly and exclusively to God, and is substantially the same, as though made in his name. All such oaths are of solemn import, and should not be employed or broken, as though of no moment. A. D. 31.] CHAPTER V. 51 37 ' But let your communica- tion be, Yea, yea ; Nay, nay : for ■whatsoever is more than these Cometh of evil. Ch. 18 : 85 ; Ja. 2 : 13. 218.58:5. doxology by for, shows that the glory of God is to be the ultimate object of our prayers. Kingdom. The kingly power of the universe. Power, Omnipotence, sovereignty. Glory. Majesty, royal dignity. AH these terms are borrowed from earthly royalty, but how infinite in sense when used of Jehovah. Forever. This expression denotes endless duration. In Luke 1 : 33, it is said that Christ shall reign for ever, and of his kingdom there shall be no e?id, where the paral- lelism shows that for ever is to be taken in the sense of unlimited duration. Amen. A solemn and emphatic so let it be, so be it (see N. on 5 : IS). 14, 15. Our Lord here enlarges upon the duty of forgiveness, as a preparation of heart for prayer. These verses must be regarded, therefore, as an expanded repetition of v. 12. Your heavenly Father will also forgive you. The sacred writers, in treating of any Christian virtue, often speak of it, as though it were the chief one. In 12 : 37, our Lord says, " by thy words thou shalt be justified." Paul says (Rom. 3 : 28) that " a man is justified by fiiith without the deeds of the law ;" but James (2 : 24) declares that " by works a man is justified and not by faith only." In the passage before us, our Savior makes for- giveness of injury a prime virtue. The implication in all the passages quoted is, that the possession of one Christian virtue implies the possession of all the rest. The prominence given to one over another arises from the connection in which it stands, and the purpose for which it was introduced. The object of Paul was to prove the necessitv of ftiith, that of James, to show that faith was dead unless accompanied by good works. Our Lord in 12 : 37 was speak- ing against the utterance of idle words, A.D. 31.] CHAPTER VI. 63 be not, as the hypocrites, of a sad countenance : for they disfigure their faces, that they may appear unto men to fast. Verily, 1 say unto you, They have their reward. 17 But thou, when thou fast- est, ' anoint thine head, and wash thy face ; r Kuth3:3; Da. 10:3. and here his great design is to impress upon his hearers the duty of forgiveness. There is no disagreement in this diversity of expression, in reference to these car- dinal virtues. 16. Fastings were frequently ob- served by the Jews, especially by the Pharisees. See Luke 18 : 12. Our Savior now proceeds to show in what a fast truly consisted, and rectifies the false views of those, who loolvcd only upon the outward tokens of its observ- ance. ]V7ie7i ye fast. While our Lord did not expressly enjoin the particular duty of fasting, yet it is evidently im- plied that occasional fasts were proper, and that his disciples and followers would observe such days. Of a sad countenance. Stripped of their external garments and covered with sackcloth, with downcast looks, and faces deformed with ashes or dust of the earth, the Pharisees made the most ostentatious display of their fastings, and thus gained the reputation of great sanctiiy. J^'or they disfigure their faces. The word rendered disfigure, signifies to cause to disappear, to conceal from sight, and refers here to such a defilement of face ■with dust and ashes, and such a dejec- tion of the features, as almost to conceal the true countenance. Tliat they may appear, &c. This was the sole object of their bodily mortifications. They loved the praise of men more than that of God, and like those who made a merit of alms-giving and prayer (vs. 2 : 6), had their sole reward in the pre- sent life. 17. Anoint thy head, &c. The Jews were in the habit of doing this at stated times each day. Hence our Lord vir- tually directs his followers, to let their 18 That thou appear not unto men to fast, but uuto thy Father, which is in secret : and thy Fa- ther which seeth in secret shall reward thee openly. 19 1 ' Lay not up for your- selves treasures upon earth, where moth and rust doth corrupt, and sPr. 28: 4; 1 Ti. 6 17 ; He. 13 : 5; Ja. 5 : 1, &c. external appearance be the same on fast days, as on other days, and to avoid the filthy practice of the Pharisees on such occasions. It need hardly to be said, that this direction is not to be taken in its literal sense. No one can well sup- pose that all Christ's followers, in what- ever place or time they may live, are to wash and anoint themselves, previous to entering upon the duty of fasting. .The only thing intended is to caution them against ostentation and hypocrisy in religious duties. 18. That thou appear not, kc. There is no injunction here for absolute pri- vacy in fasting. There may be social and public fasts. The members of one's family, and those with whom there is daily intercourse, cannot well be kept in ignorance, when a day is set apart for religious fasting and prayer. Every such direction must be interpreted as involving a principle, and is not to l^e regarded according to the teachings of the mere letter. 19. A covetous disposition, looking only to the amassing of earthly riches, is here forbidden by our Savior. The acquisition of wealth for its own sake, turns the heart away from God, and sets up the idol of Mammon, which is more difficult to be dethroned and more insatiate in its demands, than any other form which the God of this world as- sumes, to darken and debase the human mind. Against nothing are such tre- mendous threats directed in God's word, as against the pursuit and possession of riches for one's own gratification (Mark 10 : 23, 24 ; Luke 18 : 24 ; James 5 : 1-.5). Lay up not for yourselves. The prohibition is not against the accumula- tion of wealth in itself considered. 64 MATTHEW. [A. D. Gl. where thieves break through and steal : 20 ' But lay up for yourselves treasures in heaven, where neither suifer me first to go and bury my father. p Lu. 9 : 59, 60. q See 1 Kl. 19, 20. parables just spoken, that the kingdom, which Jesus was about to establish, would be conducive to the temporal greatness of those who enrolled them- selves as his followers. But how were such hopes, if he entertained them, dis- sipated by our Lord's reply. The most inferior animals have their places of rest, but the Son of man is a wanderer, having no place of his own, where he can lay his head to rest. He has no earthly possessions with which to re- ward his followers, but those who come after him, must look only for their re- ward in the higher spiritual good which is his to bestow. 20. Foxes; literally, the foxes^ re- ferring generically to this class of ani- mals. See 24 : 28. Holes. Burrow- ing places of rest and safety. Son of man. This phrase appears to have been taken from Dan. 7 : 13, which the Jews understood as referring to the Messiah. See John 12 : 34 ; Luke 22 : 69, 70. Christ uses it to designate his humble, lowly condition, the depths of humiliation, into which he descended to redeem our race. Sometimes, when he would contrast his future exaltation, glory, and power, with his present state of suffering and shame, he also applies to himself this appellation. See 24 : 30 ; 26 : 24 ; Mark 13 : 26 ; 14 : 62 ; Luke 21 : 27 ; 22 : 69. In this reply to the selfish scribe, its use is remarkably apposite and affecting. Hath not where to lay (literally, where he may or can lay) his head. He has no dweUing-place which he can call his own. The expression is re- presentative of the most abject poverty. 21, 22. And another of his disciples. This seems to imply that the scribe had been numbered as a disciple. But it was not so. The ambiguity of our English version may be shunned by A. D. 32.] CHAPTER VIII. 87 22 But Jesus said unto him, Follow me ; and let the dead bury their dead. 23 1^ And when he was entered into a ship, his disciples followed him. translating, another, who was one of his disciples, said. In Luke (9 : 59) we find that our Lord first directed this person to follow him. He was a disci- ple (tradition says Philip), who, for the reason given in the sequel, or some other cause, was manifesting some backwardness in following Christ to the other side of the lake, where he would enjoy further instruction. But he was peremptorily commanded to follow his master ; and his reply to this direction is all that is related by Mat- thew. The Evangelists are frequently found to vary in fullness of detail, and should be compared with one another, in order to obtain a clear view of the subject in hand. In the account given by Matthew, we could have anticipated such a previous com- mand, by the ellipsis implied in the re- ply, and therefore nothing essential is by him omitted. Lord, suffer me first to go, &c. This seemed a reasonable re- quest. The great command, the first with promise, to honor one's parents, would seem to require the presence of a son, in performing the last rites to a deceased father. But our Savior, who knew the hearts of all men, and had power over every law relating to social duties, saw that the leaven of worldli- ness, or the endearments of home, was drawing away the mind of that disciple from attention and devotedness to con- cerns, of infinitely higher importance than any earthly relations, and therefore he replied in calm but decided terms: Follow me ; and let the dead bun/ their dead, i. e. let those who are spiritually dead (Rev. 3:1) attend to the burial of those literally dead. Luke adds, "but go thou and preach the kingdom of God." This command was not to be immediately put into execution, but by following Christ, and attending upon 24 'And behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves : but he was asleep. 25 And his disciples came to r Ma. 4: 3T, &c. ; Lu. 8 : 23, &c. his teachings and instructions, he was, with his fellow disciples, to be fitted for the great work, after the ascension of his Slaster. 23. A ship. A small fishing vessel suited to the lake of Galilee. His dis- ciples followed hitn, i. e. embarked also in the vessel. According to Mark (4 : 36), several small boats or vessels accompanied the one which he was in. 24. Tliere arose a great tempest. Mat- thew uses a word here, literally signi- fying a shaking, violent agitation, or an earthquake, to represent the commotion of the elements. Luke (8 : 23) says, "there came down a storm of wind upon the lake." The position of this lake with its high hills on either side, exposed it to sudden and violent wind- storms. Was covered (literally, was be- coming covered), i. e. almost submerged. The waves were beginning to break over the ship, and it was in an almost sinking condition. But he was asleep. He was greatly fatigued with the labors of the day. It was probably to obtain a little rest for his exhausted mental and physical powers, that he had dismissed the multitude which thronged about him (Mark 4 : 36), and had taken ship to cross the lake. As soon as he went on board, he seems to have sunk into so deep a sleep, that the roar of the tempest, and the cries of those onboard the ship, did not awaken him. This shows how great were his weariness and physical exhaustion. 25. JLord, save us, we perish, i. e. we are on the point of going down before this dreadful tempest. In Mark (4 : 38), " Master, carest thou not that we perish ?" This was said in reference to his being asleep in such a gale. They doubtless hoped that one who had per- formed such wondrous cures, could in some way assist them, but were not pre- MATTHEW. [A. D. 32. him, and awoke him, saying, Lord, save us : we perish. 26 And he saith unto them, Why are ye fearful, 0 ye of little faith ? Then " he arose, and re- buked the winds and the sea; s Ps. 65 : T, & 89 : 9. & 107 : 29. pared for so mighty and sublime a man- it'cstation of his power over the ele- ments, as that which followed. 26. Mil y are yc so fearful, &c. Had their faith been hke that of the cen- turion, they would never have yielded to fear, with such a person on board, as their divine Lord and Savior. Jesus therefore gently rebuked their want of faith, before he calmed the tempest. It is of more importance that the heart be right, and errors within be corrected, than to be preserved from the most imminent external peril. Bloomfield makes their littleness of faith to con- sist in not confiding in his power to save, as well asleep as awake. They had some faith, or they would not have had recourse to him in their extremity. But our Lord would have his people trust in him, however insensible he may be apparently to their danger. Mark and Luke speak of this reproof, as admin- istered after the hushing of the tem- pest, but the order of Matthew is to be followed, as more definite in the par- ticles of time which connect the clauses. Then he arose. He could have wrought this great miracle in a recumbent po- sition, but it was more suitable to his dignity as Lord of nature, that he should rise and assume an attitude of command. And there was a great calm. The passage quoted by Longinus, " let there be light, and there was light," as a remarkable instance of the sublime, is not more entitled to this distinction than these words before us. At his simple command, " Peace, be still," (Mark 4 : 39, on which see N.) suddenly, as if all nature was hushed to repose, " the wind ceased and there was a great calm." 27. But the men marvelled. These are supposed by some to be the men who and there was a great calm. 27 But the men marvelled, say- ing, What manner of man is this, that even the winds and the sea obey him ! 28 ^ ' And when he was come t Ma. 5 : 1, &c. ; Lu. 8 : 26, &c. worked the ship, but it is better to refer it to all who were in the vessel besides our Lord. Both Mark and Luke speak of their being greatly terrified at this manifestation of a power, altogether beyond what was possessed by a created being. Saying (" one to another," Luke), in the low tones of amazement. Such was their awe, that they do not appear to have addressed him. WJiat wanner of man is this? This question implies that they regarded him, for the moment at least, as a superhuman being. That even the rcinds, &c. They had wit- nessed his power over demons and sicknesses ; they had seen the widow's son at Nain restored to life, but this wondrous control over the elements, so mightily exerted, and with such com- plete and immediate effect, seemed to far transcend any previous manifesta- tion of his miraculous power. 28-34 ; 9 : 1. The HealinCx of the TWO Demoniacs of Gadara. S. E. coast of the Lal-e of Galilee. Mark 5 : 1- 21 ; Luke 8 : 26-40. 28. To the other side of the lake. Country of the Gergesenes. Mark and Luke call it the country of the Gada- renes. It is the opinion of judicious critics, that the reading of Matthew should be Gerasenes, which, according to Origen, was the ancient reading. Dr. Robinson remarks, that if this read- ing be correct, Gerasa lay so far from the lake, that the miracle could not have been wrought in its vicinity. Its being a provincial capital, however, caused its name to be given to a large extent of country, including Gadara. Matthew employs the name in this broad appellation, while Mark and Luke are more specific, in naming the very place where the miracle was performed. Gadara, the name of this place, belonged A. D. 32.] CHAPTER VIII. 89 to the other side, into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no mau might pass by that way. to the district called Decapolis (Matt. 4 : 25), and was situated near the summit of the mountains lying east of the valley of the Jordan, a few miles S. E. of the southern extremity of the lake. On the east of the ruins iden- tified as those of Gadara, are found many sepulchres hewn in the limestone rocks. Some of these tombs are large and are still inhabited, much as they were by these demoniacs. Tfiere met Mm. Some think that their design at first was to offer violence to Jesus and his company, but from Mark's account, it would seem more probable that they drew near to Jesus, through some secret influence wrought in them at sight of Him who was to be their Deliverer. At any rate they attempted no violence, but prostrated themselves as suppUants for his favor. See N. on Mark .5:7. Two possessed of devils. Mark and Luke speak of only one demoniac. But there is no essential variance between Mat- thew's statement and theirs. His ob- ject seems to have been, to narrate simply their cure by Christ ; while the attention of the two other Evangelists was directed mainly to the wondrous conversion of one of these demoniacs, who, from a state of savage fierceness, was brought to sit at the feet of Jesus, clothed and in his right mind, and after- wards to become a preacher to the peo- ple of his own city. They speak, there- fore, of him only, and omit to mention the other demoniac, whose cure was not followed by so remarkable a result. The idea of some, that Matthew made a mistake, through a misunderstanding of the reply of the demon, " for we are many" (Mark 5 : 9), is preposterous. Comincf out of the tombs. The sepul- chres of the Jews were either artificial excavations of the earth, or places cut out from rocks. As Gadara was sit- uated near the crest of a mountain, the 29 And behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God ? art thou come hither to torment us before the time ? 30 And there was a good way tombs here spoken of were doubtless natural or artificial excavations in the rocky sides of the mountain. These sepulchres were commonly situated without the limits of cities or villages. They furnished convenient lodging places for madmen and other outcasts ff om society. Exceediiig fierce. They were raving maniacs, and so fiercely disposed to deeds of violence, as to render it imsafe for persons to pass along the way near them. See Mark 5:2-5; Luke 8 : 29. 29. Griedout, i. e. exclaimed in loud tones. What have we to do ivitk thee ; literally, what is tliere to 2cs and you ? What common interests have we, or why is it necessary that we should come together, since there is no bond of intercourse between us ? These words are those of the demons, speak- ing through the vocal organs of the man possessed. On the order of this transaction, see Mark 5:7, with Note. Thou Son of God. It is an unanswer- able argument against the theory of those, who deny the reality of demonia- cal possession, that these madmen, as they consider them only to be, had such knowledge of the true character of Christ. It were strange indeed, that raving insanity could make persons afflicted therewith, so superior to all others in spiritual discernment, that they could determine at first sight, that Jesus was the Son of God, the long expected King of the Jewish na- tion. Art thou come, &c. The time of torment here referred to, is the judg- ment of the great day, to which, Jude says (v. 6), " the angels that kept not their first estate, are reserved in ever- lasting chains under darkness." At the approach of the Son of God, whom these demons well knew, but the pur- pose of whose advent in the form of humanity, they probably did not fully 90 MATTHEW. [A. D. 32. off from them an herd of many swine feeding. 31 So the devils besought him, saying, If thou cast us out, suffer understand, they Avere seized with fear, lest their time of comparative freedom to go to and fro throughout the earth (Job 1 : 7 ; 2 : 2), and of exemption from their full measure of suffering, was to be cut short. To torment, to torture with pain. The time. The ap- pointed time of their full punishment. The full import of this was doubtless understood only by our Lord and the demons. 3(». A good way off, i. e. at a consi- derable distance on the hills (Luke," on the mountain "), which skirted the plain where our Savior had landed. These swine were in sight, as they are referred especially to, in the next verse, as tlie herd, and not a herd. Many swine. Mark (5 : 13) says that there were about 2000. As Gadara was one of the remotest towns of the country, and annexed to Syria by the Romans, except in the reign of Herod the Great, to whom it had been given by Augus- tus, the inhabitants, contrary to the laws of the Jews, seem to have been engaged quite extensively in raising swine for the Gentile market. They were then rightly punished at this time, in the loss of so large a herd of swine. Another reason why the swine were permitted to be possessed, maybe found in the palpable evidence thereby fur- nished, of the power and hellish cruelty of these demons, who had so long pos- sessed the men. No objection can be advanced against this on the score of humanity, for had a thousand times this number of swine perished, it would have been nothing, if thereby the Sa- vior's power in destroying the works of the devil, was made the more manifest. 31. T7ie devils besought him, &c. This is to be referred to their desire to thwart the benevolent mission of Jesus to these parts. Such was the result. The alarmed and selfish Gadarenes ur- gently prayed Jesus to depart from their coasts, fearing perhaps the loss of us to go away into the herd of swine. 32 And he said unto them, Go. And when they were come out, other unlawful possessions, in case he should enter and remain any length of time in their city. Into the lierd which were in sight, although at some distance from the scene of the miracle, and near the foot of the mountain. See N. on Mark 5:11. 32. Ran violently down, &c. The swine were feeding upon the hills at the foot of the mountain (see Mark 5:11, compared with Luke 8 : 32), down the precipitous sides of which bordering on the sea, they rushed under the influence of the demons. Those acquainted with the habits of this animal well know, that no driving or coaxing would have sufficed to impel them down such a cliff or steep declivity into the waters be- low. The demoniacal agency in this transaction is referred by those who deny its real existence, to the demoniacs themselves, who impetuously attacked the herd, and drove them down the steep. But not to speak of the impos- sibility above referred to, of driving swine down such a precipice — a feat, which, if undertaken, would have re- sulted in the dispersion of so large a herd in every direction, except the one whither the madmen were attempting to drive them — with what show of rea- son or stretch of rhetoric could it be said, that the men themselves did this, when it is expressly said by Luke (8 : 33), that the devils went out of the men, and entering into the swine, caused them to run down the steep place ; a statement in which the other evange- lists also concur. It requires a far greater stretch of credulity to believe the absurdities, with which those who deny the reality of demoniacal posses- sions, endeavor to explain away such passages, as the one before us, than to take the plain, naked statements of the sacred writers, in their obvious and legitimate meaning. Perished in the waters ; Mark, " were choked (i. e. strangled) in the sea." So Luke. Their A. D. 32.] CHAPTER VIII. 91 they went into the herd of swine : and behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. 33 And they that kept them, fled, and went their ways into the city, and told every thing ; and what was befallen to the possessed of the devils. 34 And, behold, the whole city w See De.5 : 25 ; 1 Ki.17 : 18 ; Lu.5 : 8 ; Ac.l6 : 39. destruction was complete ; all the ef- forts of the animals to save themselves by swimming or otherwise, being para- lyzed by the demons who possessed them. Had the madmen driven them down the steep place, it would have been strange if some had not escaped destruction. 33. We7it their ways. An old form of expression for went away. Into the city, i. e. Gadara. What was befallen, &c. The word befallen in common usage, now denotes the happening to one of something adverse. This is not its meaning here. The things respect- ing the demoniacs, is the more literal translation of the passage. 34. The whole city. The stupendous miracle, attended with such a destruc- tion of property, so aroused the city, that its inhabitants poured forth to meet Jesus, and united in beseeching him to depart out of their coasts. A most remarkable indifference to their highest interests, to urge the departure of one whom they must have known, by what they had heard of his doctrines, instructions, and miracles, as well as by this cure of the wretched demoniacs, to have both the will and power to do them good. Their infatuation is but the type, however, of thousands, who in every age, have virtually prayed the Savior to depart from them, even when by the subduing influences of his Spirit, he was ready to make their hearts the seat of his abode. CHAPTER IX. 1. Aship ; literally, the ship, i. e. the came out to meet Jesus : and when they saw him, "they be- sought him that he would depart out of their coasts. CHAPTER IX. AND he entered into a ship, and passed over, " and came into his own city.' 2 ''And behold, they brought to him a man sick of the palsy, aCh. 4:13. & Ma. 2: 8; Lu. 5: 18. one in which he had previously crossed the lake, or the one which plied be- tween these extremities of the lake. His own city, i. e. Capernaum. This verse properly closes the preceding chapter. 2-8. Thk Healing or the Paralt- Tic. Capernaum. Mark 2 : 1-12 ; Luke 5 : 17-26. This miracle was wrought not many days after the cure of the leper (8 : 2-4). The narration is much fuller in Mark and Luke, than in Matthew. 2. They brought to him. This refers to the friends or relatives of the paraly- tic. Sick of the palsy. See N. on 4 : 24. Lying on a bed. He was so help- less, that he was borne into the pre- sence of Jesus, by four men (Mark), on a quilt or mattress, or perhaps some light and cushioned frame suitable for carry- ing a sick person. And Jesus seeing their faith. It appears from both Mark and Luke, that when they could not pass in through the door of the house, in consequence of the crowd, they ascended the house-top, and let the sick man down through the roof, (the tiUng of which they had broken up, Luke 5 : 19,) into the midst in the pre- sence of Jesus. See N. on Mark 2 : 4. It was a remarkable instance of faith and perseverance both of the sick man and of those who brought him, and as such was commended byour Savior. Son. A term of endearment and encourage- ment, frequently used by one superior in age and dignity, in addressing an in- ferior. The Hebrews used it with great freedom and latitude. Thy sins be for- 92 MATTHEW. [A. D. 32. lying on a bed : ' and Jesus seeing their faith said unto the sick of the palsy ; Son, be of good cheer ; thy sins be forgiven thee. 3 And, behold, certain of the c Ch. 8 : 10. piveti thee. Such was his faith and love for him, into wliose presence with such difficulty he had been brought, that our Lord, who knew well the state of his heart, pronounced his sins forgiven. This was done in part to show that diseases are the result of sin, which has disarranged and impaired not only the mental, but the physical nature of man. It was also a varied exhibition of the power of Jesus, in the presence of these wicked Scribes and Pharisees, who were watching all his words and actions. Some think that the man incurred his disease through vicious indulgence, and that being brought now to a sense of guilt and a determination to forsake sin, his Savior graciously pronounced his forgiveness. It was common with the Jews to regard diseases as the effect of sin. 3. Certain of the scribes. We are now for the first time in Matthew's gospel introduced to this class of men, who, in company with the Pharisees (Luke o : 21), followed our Savior from place to place, to find occasion of ac- cusing him before the Jewish or Roman tribunal. The continued attendance of these subtle, bitter, unrelenting foes, until at last their malice was satisfied by his death, gave rise to some of the most remarkable incidents and sayings of our Savior's ministry. The rottenness of their moral character, but ill-covered with the flimsy veil of their pretended piety and purity of life, is often seen in contrast with the moral excellence of Christ, and thus are brought out in strong relief, the opposite effects of sin and holiness upon the life and character of men. Said within themselves. They reasoned in their hearts (Mark 2 : 6), and perhaps addressed one another in low tones, so as not to be heard scribes said within themselves, This man blasphemeth. 4 And Jesus, '^ knowing their thoughts, said, Wherefore think ye evil in your hearts ? 5 For whether is easier to say, d Ps. 139 : 2 ; ch. 12 : 25 ; Ma. 12 : 15; Lu. 5 : 22, & 6 : 8, & 9 : 47, & 11 : IT. by Jesus. See 21 : 38 ; Acts 28 : 29, where the latter sense must be given to this phrase. This 7nan. The expres- sion in the original implies contempt, this fellow, this wretch. See N. on Mark 2 : 7. Blasphemeth. This word literally signifies, to speak evil of to rail at, and is used here of an assump- tion of power and language, which be- longs only to God. The scribes pro- perly judged, that no created being had a right on his own authority to for- give sin. Their theory was correct. But such was the bUndness and hard- ness of their hearts, that they failed to discover the true character of Jesus, - although clearly indicated by his won- drous deeds, and the heavenly nature of his doctrine. 4. Knoiving their thoughts. This proof of his omniscience ought to have convinced them, that it was no ordinary man in whose presence they were. ^Vherefoi'e, to what end or purpose. Think ye evil in your hearts ? Why do you indulge in such evil thoughts, re- specting what I have just said '? This shows that the heart was the seat of their unbofief, whether their thoughts were confined to their own breasts, or communicated in low whispers to one another. 5. For whether is easier, &c. Our Lord here teaches that the miracles wrought by him, furnished abundant proof of his power to forgive sin. It was as easy to utter one of these forms of expression as the other, and by the immediate effect which should follow the words, arise, take up thy bed, which he was about to speak, he showed his power to pronounce with like effect the remission of the man's sins. No one, unless acting under divine influence and authority, could cause this man at a A. D. 32.] CHAPTER IX. 93 Thy sins be forgiven thee ; or to say, Arise, and walk ? 6 But that ye may know that the Sou of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. single word to arise and walk ; and the ability to do this, was convincing proof of a like ability to do the other. Inas- much as the remission of sin was not discernible by the physical senses, our Lord graciously proceeded to work an external miracle, thereby evincing power to remit the sins of whomso- ever he would. 6. Son of man. See N. on 8 : 20. On earth, i. e. in his state of humiliation. The phrase implies a condition of heav- enly glory, in which no one will call in question his right to remit sins. On earth also as Son of man, Messiah, God manifest in the flesh, he has also this power, the proof of which was the great miracle, which he was about to perform on this helpless paralytic. TTien saith he, &c. This is not a parenthesis. The preceding clause may be regarded as elliptical : " But that ye may know that the Son of man hath power on earth to forgive sins, (I now say to the man,) Arise," &c. This omitted clause is thrown by the Evangelist into a nar- rative form, then saith he, &c. Alford finds a similar construction in Gen. 3 : 22, 23. Take up thy bed. This was added to show his perfect cure, from a state of absolute helplessness. Go unto thy house. Another confirmatory evi- dence of his complete cure. 7. He arose a well man. And depart- ed, &c. The multitude, doubtless, gave way, and left him space to come forth from the house. 8. Tlie multitudes, which were in the house and thronging around the doors. They saw the paralytic enter, lying helplessly on his couch. In a few mo- ments, he comes forth in the full enjoy- ment of strength and activity of limb, 7 And he arose, and departed to his house. 8 But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men. 9 ^ " And as Jesus passed forth from thence, he saw a man named eMa. 2: 14; Lu. 5:2T. bearing the bed on which he had lain, and uttering loud thanks to God for his wondrous goodness (Luke 5 : 25). They might well be astonished at the sight, and give glory to God for sending them such a teacher and helper. Tliey mar- velled. Mark expresses it more strongly : they were all amazed, and Luke still more strongly : ecstasy seized upon all, i. e. they were filled with transports at the cure which had been wrought. Which hadgive.ji such power (i. e. the abihty to work such miracles). These are not the words of the Evangelist, but a part of the ascription of praise. Unto men ; literally, unto the men. This is not to be regarded as the plural for the singular, to the man (i. e. Jesus), orybr the benefit of men, as some erroneously interpret it, but unto men (generically considered), i. e. mankind. The pos- session of this power being granted to one, was regarded by the people as something given to mankind. So we pass, in common language, the inven- tion or discovery of one person, to the credit of the human mind in its collec- tive sense, as exemplifying its wonderful powers and capacities. 9. The Call of Matthew. Caper- naum. Mark 2:13, 14 ; Luke 5 : 27, 28. As Jesus passed from thence, i. e. from the house in which the paralytic was cured. Mark (2 : 13) says that he went forth again by the sea-side, and there taught the multitude who resorted unto him. On his way to the borders of the lake, he pas.sed by the place where the revenue or taxes were re- ceived, and seeing a publican or tax- gatherer sitting there, named Matthew (called in Mark and Luke, Levi), he bade him follow* him as a disciple. 94 MATTHEW. [A. D. 32. Matthew, sitting at the receipt of custom : and he saith unto him, Follow me. And he arose, and followed him. 10 "H •' And it came to pass, as /Ma. 2 : 15, &c. ; Lu. 5 : 29, &c. This he immediately did, although we must suppose that he settled his ac- counts with his employers, before he connected himself permanently with the disciples of Christ. He would other- wise have been amenable to the civil tribunal. Doddridge, with his usual good judgment, remarks, that the feast, which was given some months after (see N. on v. 10), may have been on the occasion of his making up his accounts, and passing his business into other hands, which, from a principle of jus- tice, as well as prudence, he would take care to do. 10-17. Levi's Feast. Capernauin. Mark 2 : 15-22 ; Luke 5 : 29-39. 10. It appears from Luke 6 : 29, that Levi (as Matthew is called by Luke) made the feast here spoken of. It would seem at first glance, to have im- mediately followed his call at the receipt of custom. But we find that while he was reclining at the feast, a scribe came and begged him to restore his daughter, lying at the point of death (see V. 18). But this incident, accord- ing to Mark (5 : 22), and Luke (8 : 41), did not take place until after his return from the country of the Gadarenes. The three Evangehsts seem to have joined this feast to the call of Matthew, in order to relate in one connection all that is especially said about him. In Matthew, both the call and feast are placed after the passage across the lake, whereas the former was a number of months previous to the latter. On the other hand, Mark and Luke, while they assign to the call its proper place in the history, transfer the feast to the time of the call, although it took place some months after. In other words, Mat- thew places both the call and the feast after the visit to the Gadarenes, while Mark and Luke place them before that visit. The integrity of the narrative Jesus sat at meat in the house, behold, many publicans and sin- ners came and sat down with him and his disciples. 11 And when the Pharisees saw it, they said unto his disciples, is not at all affected by this transposi- tion. Sat at meat ; literally, was reclin- ing at table. In the time of Christ, the Jews had adopted the Persian custom of reclining upon the left side, with their faces towards the table. The couch, on which they reclined, was somewhat higher than the low table, on which the provisions were spread, and was called a triclinium, because it was usually made large enough to hold three persons. In reclining at the table, the head of the second guest ap- proached the breast of the first, the head of the third, the breast of the second, and so on. This explains the expression, leaning -upon one's boson. The place coveted by the Pharisees, was the central position on one of these mats or couches. See Luke 14 : 8, 10. In the fioiise of Matthew. It is not declared in so many words that Mat- thew made this feast. But the use of the Greek article gives to the house, the sense of his house, which, as Mat- thew was himself the writer, was a modest way of intimating what Mark and Luke declare expressly to have been done by him. Many publicans and sinners. Under this expression were included all those who fell below the Pharisaic observance of the law. The publicans and common people were regarded by them as great sinners, to eat with whom would be a moral con- tamination. See N. on 5 : 46. As Matthew had been a publican, many of this class were doubtless present at the feast. 11. The Pharisees of the place. Luke says " their scribes and Pharisees," meaning those who resided in Caper- naum, and assumed to themselves- the oversight of religious affairs. Saw it; literally, having noticed it. We are not to suppose that they stood by, and looked on upon the festive entertain- A. D. 32.] CHAPTER IX. 95 "Why eateth your Master with ^ publicans and * sinners ? 12 But when Jesus heard that, he said unto them, They that be (/Oh. 11:19; Lu. 5:30, &15:2. AGa.2:15. ment. The conversation recorded in vs. 11-17, tooli place after, and not at the feast, as there could have been no opportunity to thus address the disci- ples, while they were reclining at the meal, surrounded by the very persons against whom the Pharisees inveighed. They had been probably informed of the feast, and took occasion at its clo^e to rebuke the disciples. Master. Teacher. According to the Talmudists, no professed teacher or Rabbi was to sit at table with the lower class of people. 12. The}/ that be whole, &c. A pro- verbial expression, containing in its use and application by our Savior, a world of instruction. It expresses a principle of universal practice, that a physician's aid is sought for the sick, and not for those in good health. Its spiritual ap- plication is plain and pointed. In some respects, however, the resemblance, be- tween those who are naturally, and those who are spiritually diseased, ceases. Those afflicted with bodily ills feel their need of a physician, and are not slow to apply for medical aid. But from the very nature of their disease, those who are spiritually sick have no conception of their true condition, and hence feel no need of any spiritual re- medy. They make no application to the Physician of souls for reUef. This was the case with the Pharisees. They rejected, as useless to persons as righteous as themselves, the warnings and instructions of Christ, and there- fore he proffered the remedies of the gospel to those who were less righteous in their own estimation. 13. Go ye and learn, i. e. learn hence- forth. Such forms are not so much pleonastic, as intended to give fullness and completeness to the idea. This fullness is often found in the conversa- tional phrases of every people, ancient and modern. Learn what that mean- whole need not a physician, but they that are sick. 13 But go ye, and learn what that ineaneth, ' I will have mercy, i Ho. 6:6; Mi. 6 : 6, 7, 8 ; ch. 12 : T. eth, i. e, get at the true signification of the passage referred to. / will have mercy. The quotation is from Hos. 6 : 6, and is the sense also of 1 Sam. 15 : 22. The original Hebrew for mercy, more properly designates, acts of piety and goodness, and is opposed to sacrifice in the sense of victims, put for the observance of external forms and ceremonies. The Pharisees had reversed these duties, neglecting that for which God, in the passage quoted, declared his preference, and being scrupulously strict in outward forms, which were regarded by Him as of no intrinsic value. I came not to call, &c. The external invitation of the gospel is here referred to, and not what is de- noted effectual calling. The sentiment of the provei-b in v. 12, is here reduced to plain language. The word righteous (in the proverb, the whole) refers to those who are so in their own estima- tion, like the Pharisees. By sinners (in the proverb the sick) are meant those v.'ho feel their lost and ruined condition, and gladly avail themselves of any spiritual remedy which may be provided. Such persons Christ de- clares that he came to call to repent- ance. The gospel was provided for sinners. The strictly or legally right- eous need no gospel. They are justi- fied by their perfect obedience to God's law. The self-righteous Pharisees, claiming to be legally just, did not, on their own profession, need the gospel any more than the holy angels who never sinned. Such persons were passed by in our Lord's gracious visita- tion, not because they did not in reality stand in pressing need of the gospel, but because not feeling their want of it, they would have rejected it, had its calls been directly addressed to them. The moment any one of their number threw away his robe of self-righteous- ness, and admitted his lost condition 96 MATTHEW. [A. D. 32. and not sacrifice : for I am not come to call the righteous, * but sinners to repentance. 14 *1[ 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, * 1 Ti. 1 : 15. ^ Ma. 2 : 18, &c. ; Lu. 5 : 33, &c., &18:12. jftJn. 3;29. and helplessness, he came at once within the provisions of grace, and to him the gospel with its blessings and promises was freely proffered. It need hardly be said, that this passage does not in the least degree imply, that there ever was or will be a person on earth, so righteous as not to need the gospel. 14. John was at this time in prison, and his disciples were scattered in va- rious parts of the land. Some of them may have been present at the great feast given by Levi, and struck with the air of cheerfulness which prevailed, so unlike the austerity practised by John, and inculcated without doubt upon his disciples, they came with the inquiry, why the habits of his disciples in respect to fastings and prayers (Luke), were so unlike those of John's disciples, or the disciples of the Phari- sees, as Mark and Luke record the in- quiry. There seems in this question to be a tinge of censure, or at least of a fault-finding spirit, which, through the infirmity of their nature, good men even are sometimes prone to indulge. 15. The reply of our Lord illustrates the great principle, that there is to be a congruity between our acts, and the circumstances with which we are sur- rounded. What is proper and suitable at one time or occasion, may be far otherwise in other circumstances. We are always to have regard to this prin- ciple of congruity, and not adopt any habit or practice, without carefully con- sidering its fitness and propriety in view of existing circumstances. C'hil- dren of the bride-chamber, i. e. the bridemen, or companions of the bride- groom, who attended him with songs Can "'the children of the bride- chamber mourn, as long as the bridegroom is with them ? but the days will come, when the bride- groom shall be taken from them, and " then shall they fast. 16 No man putteth a piece of ■ new cloth unto an old garment : n Ac. 13: 2, 3, & 14 : 23 ; 1 Co. 7:5. J Or, raw, or, unwrought cloth. and instrumental music, as he conduct- ed the bride from her residence to his father's house, she being in like manner surrounded with virgins of her own age. On their arrival at the place where the nuptials were to be celebra- ted, the male attendants and other guests indulged in feasting and convi- viality, while the females, in an apart- ment by themselves, partook also in the general gayety and cheerfulness. See Dr. Jahn, Arch. § 154. On such a joyous occasion, it would be wholly unsuitable for these attendants of the bridegroom, to indulge in lamentations, and appear with sad and dejected countenance. As long as the bride- groom is present with them, i. e. during the wedding festivities, and while they are companions of the bridegroom. In respect to our Lord's use of this term, as applied to himself, see John 3 : 29. But the days leill come, &c. If by some sudden death or casualty, the bridegroom should be removed from the scene of festivity, then mourning would with propriety take the place of joy. Those who heard this beautiful illustration, could have no difficulty in referring it to the presence of Jesus with his disciples, which rendered it unsuitable for them to mourn, as did the disciples of John, who were de- prived of the society of their teacher. Our Savior also intimates, and perhaps here for the first time, that he should be separated from his disciples, and then it would be for them to weep and fast. Shall be taken; more literally, shall have been taken. Tlien shall they fast. No obligation or command is expressed here, but simply that there A. D. 32.] CHAPTER IX. 97 for that -which is put in to fill it up, taketh from the garment, and the rent i.s made worse. 17 Neither do men put new wine into old bottles : else the bottles break, and the wine run- will be occasion of fasting in those days of bereavement. Fastings under the Christian dispensation are not regu- lated and enforced by law, as in the Mosaic ritual, but are to be the sponta- neous acts of a soul mourning the ab- sence of Christ, and longing for his spiritual presence, which is the deeper meaning of the absence of the bride- groom here referred to. 16. A second illustration of the principle of conformity and fitness of things, is drawn from the unsuitable- ness of mending old garments with patches of new cloth. To us with our present style of fabrics, this is not at first clear. A housewife does not hesi- tate to mend articles of apparel with new cloth. But the whole matter be- comes clear, when we refer to the an- cient material and mode of dressing cloth. The word rendered nevj, literally signifies, not carded or teased, as was done in softer and finer cloth, with a comb or teasel. Cloth in this un- dressed state, was so harsh, rough, and unyielding, that when sewed to cloth, old and thin through use, it would wear or fret away the edge of the seam, or, in the language here used, would take away from the garment, and cause a worse rent ; because in addition to the old rent, filled by the new cloth, another rent now takes place outside of it. Some think that this illustration refers to the incongruity of engrafting the doctrine of Christ, in respect to fasts and other religious ob- servances, upon those of the Old Testa- j ment dispensation, or what is the same thing, confounding the Old and New dispensations. There can be no objection to thus considering its appli- cation in part at least. But in this connection, we must regard it as en- VoL. I.— 5 neth out, and the bottles perish : but they put new wine into new bottles, and both are preserved. 18 *i[ "While he spake these things unto them, behold, there came a certain ruler, and wor- o Ma. 5 : 22, &c. ; Lu. 8 : 41, &c. forcing, like the preceding illustration, the general principle of fitness and congruity, and its application may be easily made to the various subjects which are refeiable to it. The same principle in a different form is taught in Ecclcs. 3 : 1-8. 17. The subject is still further and more forcibly illustrated, by a reference to the kind of bottles into which old and new wine was put. Bottles in those days were made of the skins of animals taken off" whole, and were called wine— skins, water— skins, &c. These, when old and dried, became tender and were easily burst. New wine in a process of fermentation would almost certainly cause them to burst open. They were therefore only suitable lor containing old wine, while new and un- fermented juice of the grape, would be put into new and strong wine-skins. Luke (5 : 39) has an additional illustra- tration, drawn from the insipidity of new wine to one, who has just been drinking that which is old, refined, and well flavored. Alford refers the para- ble of the new and old bottles, to the inner life and spirit of Christianity, symbolized by wine poured in ; the former or second illustration of the new and old cloth, to the outward manifes- tation and freedom of the New Cove- nant. But it is better to regard the whole passage, as containing a three- fold illustration. of the simple but funda- mental principle of congruity and fitness, which should regulate our external de- portment, and even our religious duties, and thus being a direct and satisfactory reply to the question proposed by John's disciples. 18-26. The Raising of Jairus' Daughter. The Healing of the Woman with the Issuk of Bi.oon. 98 MATTHEW. [A. D. 32. shipped him, saying, My daughter is eveu now dead : but come and lay thy hand upon her, and she shall live. 19 And Jesus arose, and fol- Gapernaum. Mark 5 : 22-43 ; Luke 8 : 41-56. The account of Matthew is the most coQcise of the three, that of Mark being the most full and circumstantial. The time of the performance of these mira- cles is very definitely fixed in Matthew. The question proposed by John's disci- ples must have been at the close of the feast, and it was while our Lord was replying to it, that the ruler came to him in behalf of his dying child. Ac- cording to Mark and Luke, this miracle took place, after he had recrossed the lake from the country of the Gadarenes, and while he was nigh to the sea (Mark 5 : 21). There is nothing to forbid our supposing that Jesus, after the feast made by Levi, walked forth to the shore of the lake, as a more convenient and retired place to impart instruction, and that there he held the conversa- tion with Jolin's disciples, and from that place he proceeded to restore the ruler's daughter. 18. While he spake; literally, while hi luas speaking. This connects the following transaction immediately with what precedes. As these things took place in Matthew's house, his chronol- ogy is to be followed rather than that of Mark or Luke. Unto them, i. e. John's disciples and the Pharisees. A certain ruler (literally, a ruler) of the synagogue (Mark and Luke). His name was Jairus (Luke 8 : 41). The archon, or ruler of the synagogue, presided over the synagogue worship, and invited readers and speakers to officiate (Acts 13 : 1.5), unless they voluntarily offered themselves (Luke 4 : 16). M;i daugh- ter. "My Httle daughter" (Mark); "an only daughter about twelve years of age," (Luke). Is even now dead. The child lay at the point of death (see Luke and Mark), when the ruler went forth to Jesus, and while in company lowed him, and so did his disci- ples. 20 ^^And behold, a woman which was di.seased with an issue of blood twelve years, came be- p Ma. 5 : 25 ; Lu. 8 : 4.3. with our Lord on his return, he was in- formed by a messenger, that she was actually dead. This last circumstance being designedly omitted by Matthew, he summarily expressed it by putting into the mouth of the ruler, at his first approach to Jesus, the declaration of her death, which thus makes him ap- parently, but not really, at variance with the other two Evangehsts. This harmonizes the statements far more satisfactorily, than to paraphrase, as some expositors do, the ruler's words thus : " My daughter is by this time, I fear, dead." The original is too definite to admit of this. But come, &c. This shows the great faith of the ruler in Christ's power. His daugh- ter was in a dying state, and yet he came with full assurance, that he should obtain help from Jesus. Lay thine hand upon her, according to thy custom. See N. on 8 : 3. Shall live, i. e. be restored to life. The child was actually dead, when Jesus came to the ruler's house, and as the liither's language showed his expecta- tion that it would be so, we cannot with some interpret these words, shall be restored to health. 19. And Jesus arose. With what readiness did he leave the feast, to go on this errand of mercy. And so did his disciples. The people also followed him in throngs (Mark 5 : 24 ; Luke 8 : 42). 20. An issue of blood. This disease rendered a person ceremonially un- clean (Levit. 15 : 19-21), and was deemed almost incurable. According to Mark and Luke, she had spent all her means upon physicians, without re- ceiving any relief. Came behind him. This timidity and delicacy of deport- ment, together with her strong faith, that the mere touch of his garment would effect a cure, invests this woman A. D. 32.] CHAPTER IX. 99 hind him, and touched the hem of his garment. 21 For she said within herself, If I may but touch his garment, I shall be whole. 22 But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort : * thy faith hath made thee whole. ff Lu. 7 : 50, & 8 : 4S, & IT : 19, & 18 : 42. with tio ordinary degree of interest. TJte hem. This was the fringe or tassel which Moses directed to be fastened upon the four corners of the outer gar- ment, to remind the people of God's statutes. 21. Within herself, i. e. in her thoughts. / shall be whole ; literally, be saved. Her disease was wearing away her life, and hence a permanent cure, such as her faith expected, was virtual- ly a restoration to life. 22. But Jesus turned him about. Sev- eral beautiful and affecting incidents are related by Mark, a reference to which is reserved for the comments in their place. Daucfhter. See N. on v. 2. Thif faith hath made thee whole ; literally, hatli saved thee. Had it not been for her faith in our Lord's power and readiness to heal her, she would not have come to him for relief, nor have been in a frame of mind suitable to re- ceive so great a blessing. In order to give prominence to this preparation of heart, our Savior attributes to it her cure. Was inade whole; literally, was saved, both here and v. 21, the idea of deliverance from death being promi- nent. From that ho2ir, i. e. from that very time. 23. And when Jesus came, &c. Mark and Luke say, that while he was talk- ing with the woman, certain messengers from the ruler's house, announced to him the death of his daughter, but Jesus having reassured his faith, pro- ceeded to his house, as here related. 77ie minstrels. On the death of a rela- tive or friend, the Orientals expressed their grief in loud cries and lameuta- 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, 24r He said unto them, 'Give place : for the maid is not dead, r Ma. 5: 38 ; Lu. 8 : 51. s See 2 Ch. 85 : 25. t Ac. 20 : 10. tions. While the corpse remained in the house, the female relatives, in a separate apartment, sat on the ground in a circle, pouring out their grief, and chanting in mournful strains the virtues of the dead. This was accompanied, on the part of the; nearest relative, with tearing the hair, wounding the face, arms, and breast, with her nails, and by other manifestations of grief. Musicians and singers were employed to sing dirges, accompanied by wind instruments. This is the class referred to in the text, by the term minstrels or pipers. Making a noise. Wailing and lamenting. The rank of the deceased doubtless called forth a more than ordi- nary expression of sorrow and sympa- thy. These tokens of grief showed that the damsel was really dead. 24r. Unto them, i. e. the people who were thus weeping and lamenting. Give place. Their noisy grief was un- suited to the Solemn exercise of the power, which he was about to exert ; and probably the crowd was such, that he found it difficult to approach the damsel. His command was not uttei'ed rudely, but with the calm dignity of one, who exercised rightful authority, and knew his power to impart happi- ness to the afflicted family. For the maid, &c. This is given as a reason why the people were commanded to withdraw. Their presence as mourners for the dead was unnecessary, for the maid was not dead but only asleep. Olshausen says, that in the light of the contrast which all three of the Evange- lists repeat verbatim, " she is not dead but sleepeth," we have here no raising 100 MATTHEW. [A. D. 32. but sleepeth. And they laughed him to scorn. 25 But when the people were put forth, he went in, and took from the dead in the true sense of the words. He supposes that the maiden was in a deep trance. But Christ did not mean to affirm that she was not really dead, but that in reference to what was to take place, it was as though she was enjoying a peaceful sleep, from which he was about to awake her. A hint may also be intended that death is but a sletp, from which at the general resurrection all will be awakened. And they laughed him to scorn ; literally, derided him. Not understanding his true meaning, and knowing well that the maid was dead (Luke 8 : 53), they looked upon him as one deserving only ridicule and '>,ontempt. They were doubtless not well pleased, that the ruler should apply to Jesus for aid, and were not sorry to find some occasion to vent upon him their hatred and con- tempt. 25. But when the people were put forth. It would appear from the verb, which signifies, to forcibly ptit forth or thrust out, that although the people withdrew as they were required, yet they did it with reluctance. The rea- son may have been, their unwillingness to obey one for whom they felt such contempt, and perhaps a wish to gratify their curiosity in respect to what was about to be done. Jesus put them forth, in order that the witnesses of the miracle, a competent number of whom were present, might have a more uninterrupted view of the transac- tion, than they could have had in a crowded room. Their sneers of unbe- lief had also rendered the people un- worthy of being spectators of this stupendous miracle. He went in to the chamber where the damsel lay dead. According to Mark and Luke, none of his disciples save Peter, James, and John, were permitted to enter with him. The father and mother of the maiden were suffered also to be present. her by the hand, and the maid arose. 26 And 11 the fame hereof went abroad into all that land. II Or, this fame. And took her by the hand. It was his usual custom to connect the miracle with some act, in order to make it more palpable to the senses. See N. on 8 : 3. And the maid arose. According to Mark and Luke, our Lord spake to her and commanded her to arise. In its adaptation to impress upon the mind the idea of superhuman power, this miracle falls not far below the raising of the widow's son at Xain, or even of Lazarus, from the dead. Commenta- tors have noticed the gradation in these three miracles. This damsel had just died ; the widow's son had been dead some time, and was being carried forth for burial, when Jesus met the proces- sion ; Lazarus had lain in the grave four days, when he was called to life by our Lord. The circumstances of the present miracle are all in keeping with the dignity and solemnity of the occa- sion. The call for aid made upon Jesus by the anxious, tender-hearted father — the message which almost immediately followed, that the child was dead — the kind words of assurance, " be not afraid, only believe," which Jesus addressed to the ruler — the wail of mourning which met their ears as they approached the house — the outburst of derision, with which our Lord's remark, that the damsel was only asleep, was received — the clearing of the room of all these unbelieving people, and the admission of only enough persons to be compe- tent witnesses of the miracle — the calm and gentle tones of the command to arise, which penetrated the sleeper's ears, and brought her from the dead, to be once more a living form on earth, are all narrated in the most artless and simple manner, and yet with such graphic power, as to excite in the mind of the reader the deepest emotion. 26. This miracle so far transcended any thing they had seen or heard, that it became the theme of conversation, A. D. 32.] CHAPTER IX. 101 27 ^ And when Jesus departed tlience, two blind men followed liim, 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 him : and Jesus saith unto them, M Ch. 15 : 22, & 20 : 30, 31 ; Ma. 10 : 4T, 48 ; Lu. 18:33, 39. and was bruited abroad through all the land, and this too, notwithstanding that he had given strict charge that it should be told to no man, wishing to avoid all appearance of ostentation, and to give no occasion for the interference of his jealous enemies. Tliat land, i. e. the region of country around Capernaum. 27-34. The Healing of two Blind Men. a Dumb Spirit cast out. Ca- pernaum. 27. When Jesus departed, &c. The scene of this miracle was probably at or near Capernaum. The blind men may have followed him with their cry for aid, immediately on his leaving the ruler's house. Jesus permitted them to call upon him for some time without noticing them. This was not done through want of compassion for them, but to make trial of their faith and perseverance. Thou son of David. As this was an acknowledged title of the Messiah (see N. on 1 : 1 ), it was a profes- sion of the behef of these blind men in our Lord's Messiahship. Not having been able to see his miracles, they were obliged to rely on the testimony of others, and yet they were more ready to acknowledge him as the promised Messiah, than were many of those who saw his wondrous works. Have mercy on MS. The Greek verb not only signifies a feeling of compassion for suffering, but an active readiness to remove its cause. It was a virtual request that Jesus should restore their sight. 28. And when he came into the house, i. e. the house which he occupied at Capernaum, or more probably some house in general, as opposed to the open air. All the way thither, these blind men followed him with their cries for relief, but apparently without moving Believe ye that I am able to do this ? They said unto him, Yea, Lord. 29 Then touched he their eyes, saying, According to your faith, be it unto you. 30 And their eyes were opened; him to pity. What a severe trial of their faith. Thus our Lord often defers blessings, which his heart is yearning to bestow upon his people, in order to test and strengthen their faith in his promises and protection. The blind men came to him. So pressing was their need, and such their confidence in his ability to heal them, that they fol- lowed him even into the house. They evinced a determination to take no re- fusal in regard to the boon they were seeking. Believe ye, &c. Their belief was attested in the cry with which they followed him through the street, and yet Christ required from them an open avowal of their faith in him, as an all- powerful Savior. To do this, i. e. to cure their bhndness, implied in their ap- peal to his compassion. Yea, Lord. Simple, beautiful, and touching is this question and reply. No penance was enjoined by their Lord, no painful pil- grimage, no extraordinary acts of exter- nal devotion. The question was simply in effect, " Believe ye in me as your Savior ? " To which they replied in humble love, "Yea, Lord;" and this is all that was required as preliminary to their marvellous cure. 29. Then touched he their eyes, ac- cording to his usual custom, when per- forming a miracle. See N. on 8 : 3. Ac- cording to your faith. Their measure of faith was determined by the measure of their cure, and was thus proved to be genuine. We are not, however, to in- fer from this example, that God's mer- cies are dealt out to us in exact pro- portion to our faith. His loving kind- ness to his people far transcends the highest exercise of their faith. But he requires of us a full and cordial be- hef in his word, and for all our short 102 MATTHEW. [A. D. 32. and Jesus straitly 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 ^ -' As they went out, be- aiCh. 8:4, &12:]6, & 17:9; Lu.5:14. 2^Ma.T:36. s See ch. 12 : 22 ; Lu. 11 : 14 comings in this respect, we are to look for pardon, as for all our other spiritual iinj)erfections. 30. And their eyes were opened, i. e. their sight was restored. The obstruc- tion to their vision, whatever it might have been, was removed. Stier re- marks, in reference to the miracles performed in the first period of our Lord's ministry, " that from having at first immediately granted the request to be healed, he begins gradually to prove and exercise the faith of the ap- plicants." Sfraitli/ charged. Etymolo- gically the word signifies, to be indir/nant against, to he wroth at ; but here it sig- nifies, to admonish sternly, to strictly enjoin, with the idea of anger at diso- bedience. See that no man know it. This is not to be pressed to its strictest sense. Those who knew the blind men could not be kept in ignorance, that they had been the subjects of an amaz- ing cure. There must have been also, many spectators of the transaction. But the point of the command was, that they were not to be noisy heralds of their miraculous cure. There was to be no ostentatious display of the Sa- vior's power, either in himself or in those who were the subjects of his mercy. He also enjoined secrecy, in order to avoid undue excitement among the people, which would have inevita- bly excited the jealousy of the rulers. 31. Bid they, when they were departed, spread abroad, &c. They were so trans- ported with joy at their wonderful cure, that they spread it abroad wherever they went. In this they violated the express command of Christ, and perhaps in some way, of which we are not in- formed, received tokens of his displea- sure. The same love, however, which caused them to see, may have pardoned hold, they brought to him a dumb man possessed with a devil. 33 And when the devil was cast out, the dumb spake : and the multitudes marvelled, saying, It was never so seen in Israel. 34 But the Pharisees said, "He oCh. 12:24; Ma.3:22; Lu. 11:15. this almost irrepressible outburst of their joy, at being thus suddenly intro- duced from a state of darkness to the . vision of things around them. 32. And as they loent out. This was indeed a day of marvellous wonders. While yet the blind men were going forth from the house, rejoicing in their cure, a dumb man possessed of a demon was brought to him. It is no argument against the reality of this possession, that the agency of the demon was exer- cised differently from theirs, who had possession of the men that dwelt among tlie tombs in Gadara. The power of all these demons was manifested in a way, which best subserved the purpose for which they entered into men. Some they rendered frantic with insanity, others they struck dumb, as in the case of the one here mentioned by Matthew. Sometimes they deprived their victims of sight, as well as tlie power of speech (see 12 : 12). In one instance (17 : 1.5) through demoniac possession, the person was afflicted with epileptic fits. There is nothing more strange or absurd in these varieties of demoniacal influence, than in a uniform mode of operation. When- ever more evil or misery would ensue from loss of reason, they exerted their agency to produce insanity. When this purpose could be subserved more fully, by taking from one the power of speech or sight, they brought these calamities upon their unhappy victims. Strange that these varied forms of evil influence, which might be expected from such malignant, powerful, and subtle foes of human happiness, should ever have been advanced, as a serious argument against demoniacal possession. 33. And when the devil tvas cast out, &c. This miracle is narrated in the briefest terms. The immediate act or A. D. 32.] CHAPTER IX. 103 casteth out devils, through the prince of the devils. 35 * And Jesus went about all the cities and villages, ' teaching in their synagogues, and preaching 6 Ma. 6:6; Lu. 18:22. cCh.4:2.3. command of Jesus, by which the demon was expelled, is passed over in silence. The result only is given : " The dumb spake and the multitudes marvelled." It ^was never so seen, &c. Such displays of miraculous power were never seen in the whole history of Israel. The miracles wrought by Elijah, Elisha, and other Old Testament prophets, were far less striking than those performed on this memorable day. 34. Tlie Pharisees. The same per- sons referred to in v. 11, who, instead of uniting in the praises of the multitude, when the dumb was made to speak, stood aloof, and blasphemously attribu- ted his power to the agency of Satan. Through, i. e. by the aid of. The prince of devils. Satan or Beelzebub (see Matt. 12 : 24), the prince of fallen angels. In Ephes. 2 : 2, he is called " the prince of the power of the air," and in John 12 ; 31, "the prince of this world." It is worthy of remark that the Pharisees did not deny the dis- possession of this demon, but wickedly attributed it to the agency of Satan. It appears to us wonderful, that they could have been so blinded to the char- acter of Christ. But infidelity in every age has sought to account for the mi- racles of the Bible, by the most wild and absurd theories, to believe which it requires a thousand times greater stretch of credulity, than the miracles they seek to disprove. See further on this subject N. on 12 : 24, where this charge of collusion with Satan is con- futed by our Savior, and which, al- though related by Matthew, as though it happened after this, yet took place some time previous, when Jesus was making his second circuit in Galilee. This blasphemous charge must there- fore be regarded as a repetition of that, which in 12 : 24 was so triumphantly answered by our Lord. the gospel of the kingdom, and healing every sickness, and every disease among the people. 36 1^ ''But when he saw the multitudes, he was moved with fZMa. 6:. 94. 35-38. A THIRD Circuit in Gali- lee. Mark 6 : 6-13. 35. It appears from 13 : 54—58 ; Mark 6 : 1-6, that Jesus went after this from Capernaum to his own city Nazareth, where he was a second time rejected. Afterwards he made his third circuit in Galilee, as here related. This verse differs but little from 4 : 23 (on which see N.), referring to his first circuit in that region. In their syna- gogues. For the use of the pro- noun referring tc the inhabitants of the cities and villages, see N. on 4 : 23. 36. Tlie multitudes, who resorted to him to hear the word, and to be healed of their maladies. He was moved with comjMssimi ; literally, his bowels yearn- ed tvith compassion. A strong expres- sion of sympathy for the weary, faint- ing multitudes that followed him. Be- cause they fainted; literally were ha- rassed, troubled. And were scattered; more hterally, were cast out, abandoned, neglected, referring to their deserted condition. They were following him from place to place, and not being able to carry a full supply of provisions with them, and many lieing too poor to buy food at the villages and towns, where Jesus tarried for a short time to preach the gospel, they became weak and dis- pirited, and were scattered here and there tc obtain scanty suppUes. They were hke sheep having no shepherd, wandering about, and exposed to want, privation, and peril. Their depressed temporal condition, arising from their eagerness to hear the gospel, is referred to in this verse. But why were they so desirous t j hear the word of life from the lips of Jesus? The answer to this question introduces the transition, which our Lord makes in v. SY, from their temporal to their spiritual wants. They had no religious teachers at home 104 MATTHEW, [A. D. 32. compassion on them, because they fainted, and were scattered a- broad, ' as sheep having no shep- herd. 37 Then saith he unto his dis- ciples, •' The harvest truly is plen- teous, but the labourers are few. 38 * Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest. eNu.27: 17; IKi. 22:17; Ez. 34:5; Ze. 10:2. /Lu. 10 : 2 ; Jno. 4 : 35. g 2 Th. 3:1. to break to them the bread of life. So precious to them were the words they heard from Jesus, that they left their abodes, and although hungry and weary, they followed him from town to town to hear still more of his gra- cious words. Their eagerness to hear the gospel and the want of competent men to proclaim it, were compared by Christ to a large field, white for the harvest, with only here and there a la- borer to gather in the rich products of the earth. 38. Prai/ ye therefore the Lord of the harvest. The Lord of the harvest is Christ himself. To him his people in every age must look for a supply of pious, faithful, and competent ministers. There is no duty to which the Church of Christ is called, which requires more earnest and importunate prayer than this. Ministers are not made by institutions of learning, nor by high mental endowments. Natural talent, improved and strengthened by study, and enriched by the treasures of learn- ing, is necessary, but will be worthless, unless animated and controlled by the Spirit of Jesus Christ, which he has promised in answer to prayer. Labor- ers are to be sent forth trained in the school of Christ, as were the apostles. When they enter the field, duly pre- pared with intellectual culture, filled with the love and knowledge of Christ, burning with a desire to save souls, and willing to suffer for their Master, then they are laborers truly sent by Him into his harvest, and will be owned and accepted of him as such. CHAPTER X. AND " when he had called unto . hiyn his twelve disciples, he gave them power against un- clean spirits, to cast them out, and to heal all manner of sick- ness, and all manner of disease. 2 Now the names of the twelve apostles are these ; The first, Si- mon, * who is called Peter, and a Ma. 8:13, 14,& 6:7; Lu. 6:13, &9:1. b John 1 : 42. CHAPTER X. 1-42. The Twelve chosen and SENT FORTH. Near Capernaum. Mark 3 : 16-19 ; 6 : 7-11 ; Luke 6 : 13-16 ; 9 : 1-6. 1. As our Lord could not personally visit all the towns and cities of Galilee, he commissioned and sent forth the Twelve, in order that the people might hear the gospel in their own places of abode, and not be under the necessity of departing so far from home, as they had done to follow him, attended with such inconvenience to themselves and families. Called tmto him, i. e. sum- moned them into his presence, to re- ceive their commission. Twelve. See N. on Mark 3 : 14. Gave them power, &c. Christ not only had power in him- self to work miracles, but he could im- part it to others. This was in itself a stupendous miracle. The apostles re- ceived the gift, as one of the creden- tials of their divine mission. Unclean spirits. The devils were so called be- cause they are the authors and insti- gators of all uncleanness, and defile the soul with evil thoughts and desires, lo cast them out of the persons whom they possessed. This denotes the purpose, for which this power over unclean spirits was given to the apostles. It was limited and specific. To heal. The construction is : Ae gave them (power) to heal. All manner of sickness, &c. See N. on 4 : 23. 2. Apostles ; literally, those who are sent forth as messengers, ambassadors, &c. Ill the New Testament the term is confined to the Twelve, who frere A. D. 32.] CHAPTER X. 105 Andrew his brother ; James ilie son of Zebedee, and John his brother ; chosen by Christ to attend his ministry, and propagate the gospel after his death. As they are now to receive their commission, Matthew gives their names, which, in Mark and Luke, are given with their call and ordination on the mountain. See Mark 3: 13-19; Luke 6 : l'i-16. Firsts Shnon who is called Peter. He received this surname at his first interview with his Lord, while in attendance on John's baptism (John 1 : 43). It was representative of his boldness and firmness in the cause of his master. He was of an ardent and impetuous temperament, prompt in action, and from his age and personal 3 Philip, and Bartholomew ; Thomas, and Matthew the publi- can; James, the son of Alpheus, influence, and priority of call to the ministry, was placed first in the or- der of names. But neither this cir- cumstance, nor the lead which he took in the transactions immediately following the ascension of Christ, fur- nishes any ground for the notion of his official supremacy over his fellow apos- tles. See further on this point, in N. on 16: 18, 19. It may be remarked here, that the order of names is so diverse in the different Evangelists, that no difference of rank is to be drawn from these registers of names. The following table taken from Alford, will show the agreement and differences. Matthew 10 : 2. Mark 3: 16. Luke 6 : 14. Acts 1:13. 1 Simon Peter. 2 Andrew. James. Andrew. James. 3 James. John. James. John. 4 John. Andrew. John. Andrew. 5 Philip. 6 Bartholomew. Thomas. 7 Thomas. Matthew. Bartholomew. 8 Matthew. Thomas. Matthew. 9 James the son of Alpheus. 10 Lebbeus. Thaddeus. Simon Zelotes. 11 Simon the Canaanite. Judas the brother of James. 12 Judas Iscariot Vacant. Andrew his brother. He was first a disciple of John the Baptist (John 1 : 3*7-40), but came to Jesus when he was Vol. L— 5* pointed out by John, as the Lamb of God. Olshausen remarks, that he stands much in the background throughout 106 MATTHEW. [A D. 32. and Lebbeus, whose surname was Thaddeus ; 4 " Simon the Canaanite, and cLu. 6:15; Ac. 1:13. the gospel history. James the son of Zebedee, and John his brother. They were surnamed Boanerges, sons of thun- der (Mark 3 : 17), on account of their powerful preaching, or their stern de- nunciations against sin. See 1 John 1 : 8, 10 ; 2 : 4, 9 ; 3 : 8, 15 ; 4 : 20, etc., wliere the bold, uncompromising, de- cided spirit of John is very manifest. Of these brothers, James was slain by Herod (Acts 12 : 2), while John lived to a very great age, and died a natural death. 3. Philip, a native of Bethsaida, the city of Andrew and Peter, James and John. He was called by our Lord, the day after Andrew's visit, just referred to. He is not to be confounded with PhiHp the Evangelist, spoken of in Acts 6 : 5 ; 21 : 8. Bartholomeio (i. e. son of Talmai) is probably the patronymic of Nathanael (John 1 : 46), as Peter was sometimes called Barjonas, so?i of Jonas. 27iomas, i. e. a twin, in reference to which he was also called Didymus. Matthew the publican, called also Levi. He was the writer of the Gospel bearing his name, and his humility, and mo- desty are seen, in his adding to his name the term of reproach here found, but omitted in all the other lists of the apostles. He is conniionly supposed to have died a martyr's death in Ethiopia. James the son of Alpheus. In Galatians 1:19, he is called " the Lord's brother." This has been explained in various ways. Epiphanius says that Alpheus or Cleo- plias (John 19 : 25) was brother to Jo- seph the reputed father of our Savior, and that he dying without issue, Joseph took his wife, and became the father of James, wlio in this way might be called the son of Cleophas. Jerome says that he was the son of Marie, sister to the mother of Jesus, and in this way was called the Lord's brother, cousins in ancient times being frequently so called. But see N. on 13: 53. He was called "James the liCss," either because he was younger than the other James, or Judas "* Iseariot, who also betray- ed him. 5 These twelve, Jesus sent d John 13 : 26. smaller in stature, or called later to be an apostle. Soon after Stephen's death, he seems to have been appointed a kind of superintendent of the church of Je- rusalem, and spent his days there. It would appear from Josephus, that it was he, whom the high priest Ananus put to death, before the arrival of Al- binus who succeeded Festus. He re- fere to him as "James the brotiier of Jesus who was called Christ." Lebbeus^ whose surname, &c. He was the brother of James the Less (Jude 1), and cousin to our Lord. Olshausen thinks that this Judas, with the cognomen Lebbeus or Thaddeus, was a difl'erent person from Judas the brother of James. 4. Simon the Canaanite. In Luke, Simon called Zelotes. The former is the Hebrew, the latter the Greek word for zealot. He probably be- longed to the sect called Zealots, from their professions of zeal for the Mosaic institutions. Some critics take Canaanite to signify, that he was from Cana of Galilee, and suppose that the epithet Zelotes was given him from his zeal in embracing the gospel of Jesus Christ, or from the sect of Zealots to which he belonged. Judas Iseariot. So called from Carioth or Kerioth, a town of Judah (Josh. 15 : 25), where he was born. Who also betrayed him; more literally, who even delivered him up to his enemies. This clause is added to the traitor's name in Mark, and in Luke also, with the slight variation, ivho even became a traitor ; a mark of infamy affixed to his name, which the ages of eternity will not suffice to remove. 6. Jesus sent forth. Mark says that he sent them forth, "by two and two," a practice which has been generally and wisely followed in missionary enterpri- ses, it being found productive of com- fort, good counsel, and success, espe- cially if the field is one of opposition or persecution. And commanded them, saying. The commission here given, I A. D. 32.] CHAPTER X. 107 forth, and commanded them, say- ing, ' Gro not into the way of the G-entiles, and into any city of 'the Samaritans enter ye not : 6 Ch. 4 : 15. /'See 2 Ki. 17 : 24 ; Jno. 4 : 9, 20. fir Ch. 15: 24: Ac. 13:46. although for a missionary tour, quite limited in comparison with that in which they were to be engaged after the death of their Lord, contains direc- tions, instructions, cautions, consola- tions, which they were to carry with them to the end of life. Some portions seem to refer directly to the great work they were to perform, and the trials they were to endure, after Christ's re- surrection and ascension. This will be seen more clearly when the passages are examined in detail. We are not, however, to think, from this twofold reference, that the commission was not given continuously. It bears evident marks of having been delivered at one time, although portions of it may have been repeated on other occasions, as on the sending forth of the Seventy in Luke 10 : 2-16. The discourse has a threefold division, vs. 5-15 constitu- ting the first portion, and relating to subjects connected with the special mis- sionary tour upon which they were about to go ; vs. 16-23, comprising the second division (on which see N. on v. 16); and vs. 24-42, the third divi- sion, the scope of which is explained under v. 24. Go not (on your mission) into the way of the Gentiles, i. e. into any way leading to Gentile nations, the same as to say, go not to tlie Gen- tiles. The time had not yet come, when the rich treasures of the gospel were to be committed to them. And into any city of the Samaritans. As the word any is not in the original, some have referred this prohibition only to the city of Samaria. But the article in the original would then have been required before the word city, and there- fore the common translation is the cor- rect one. The Samaritans were tlie descendants of those heathen colonists, sent by Shalmanezer, king of Assyria 6 " But go rather to the '' lost sheep of the house of Israel. 7 ' And as ye go, preach, saying, * The kingdom of heaven is at hand. AIs.53:6; Je. 50:6, IT; Ez.84:5, 6,16; 1 Pe. 2:25. iLu. 9:2. kCh. 3:2, &4:1T; Lu.l0:9. (2 Kings 17 : 24) into the land, after the taking of Samaria and the leading away of Israel into captivity. With these were mingled some Israelites, who, being too few and obscure to awaken any appre- hensions of their fomenting a rebellion, were therefore permitted to remain in the land. Between this mongrel people and the Jews, there existed the most bitter hatred, which prevented all intercourse. Enter ye not. This pro- hibition was removed. Acts 1 : 8. They were judicially cut off for a season from the privileges of the gospel, although their readiness to receive it appears to have been greater than that of the Jews. See John 4 : 39-42 : Acts 8:1, 5, 8. 6. Bid go rather to the lost sheep (i. e. sheep having gone astray) of the house, &c. The Jews having wandered away from the spiritual worship of God, and being given to the observance of vain ceremonies, are aptly compared to sheep scattered abroad, with no shep- herd to feed them or protect them from the perils to wliich they were exposed. To them our Lord would have his gos- pel first proclaimed. But when they as a people rejected him, the Gentiles became the inheritors of the promises. Thus it will be until the fulness of the Gentiles shall have come in, when the blindness, which in part hath happened to Israel shall be removed, and all un- godliness shall be turned away from Jacob. See Rom. 11 : 1-28. House of Israel. A Hebraism for people of IsvclgI 1. Preach. See N. on 3 : 1. TJie kingdom of heaven is at hand (see N. on 3:2; 4 : IT). This is somewhat dif- ferent from their final instruction, in Matt. 28 : 29 ; Mark 16 : 15. This was preparatory, that final and complete. The kingdom of God had then fully 108 MATTHEW. [A. D. 32. 8 Heal the sick, cleanse the lep- ers, raise the dead, cast out de- vils : ' freely ye have received, freely give. I Ac. 8:18, 20. ml Sa. 9:7; Ma. 6:8; Lu. 9: 3, & 10 : 4, & 22 : 35. come, the great Atoning Sacrifice had been made, the door of salvation was open for all, and the gospel was to be preached to every creature. 8. Heal the sick, &c. Had they not possessed these credentials, they would have been regarded as madmen, passing through the country with such a pro- clamation. The miracles they wrought, arrested attention, and showed tha al- though obscure and unlettered men, they were acting under a higher than human authority. Raise the dead. This may refer to what took place after the ascension of our Lord (see Acts 9 : 40 ; 20 : 10-12), as we have no evidence that the apostles wrought any miracle of this sort, at least previous to that time. In many ancient versions, this clause is not found, and hence some judicious critics are disposed to doubt its genuineness. Freely ye have received, &c. As the gifts with which they were endowed, had been freely "bestowed upon them, in like manner, they were to make free and liberal use of them, in relieving the ills, and administering to the wants of their fellow-men. They were not to make a trade of their mira- culous gifts, as the Jewish exorcists did of their pretended power to cast out devils. 9. Provide neither cfold, &c. They were to make no provisions for their support, nor feel any solicitude in re- spect to it, but to go forth, trusting in that God in whose service they were engaged. Reference is had in the words, " gold, silver, and brass," to the various coins of money in use among the Jews. The prohibition extended to money of every description. Li your morses ; literally, girdles. In the belt was a pouch in which money and other valuables were carried, a practice even now observed in Oriental countries, where the flowing robes are confined with girdles. 9 "* Provide neither gold, nor silver, nor " brass in your purses ; 10 Nor scrip for your journey, neither two coats, neither shoes, n See Ma. 6 : 8. 10. Nor scrip for your journey, i. e. provisions, the bag or wallet in which food was carried being put, by a com- mon figure of speech, for the food it- self. Two coats. The principle of taking only what was of immediate use applies also here. A change of gar- ments is what is forbidden, and not the wearing of two coats, which was gener- ally practised by the ancients when making a journey. The outer garment or cloak is not here referred to. See N. on 5 : 40. Neither shoes, i. e. sandals (see N. on 3 : 13). As in Mark (6 : 9) they are permitted to be shod with sandals, and as extensive journeyings would be well nigh impossible, without something under the feet to protect them from sharp stones, thorns, and roughnesses of the way, we are to refer this prohibition in Matthew, to the sup- plying themselves with a second pair, in case the first gave out in the jour- ney. This accords with the direction as given in Luke (10 : 4), and with the previous injunction against carrying an extra coat. Some however think that the prohibition refers to a sort of strong shoes used in long journeys, or the Roman calceus, a shoe which covered the whole foot. But this does not com- port with the context, as does the ex- planation above given. Nor yet staves. This is reconciled with Mark (6 : 8), by referring the prohibition to an extra staff, on the same general principle, that no provision was to be made for future wants or contingencies. Bloom- field, Dr. Robinson, Alford and many other judicious critics adopt the singular, staff, as the true reading. Bloomfield and Alford suppose the injunction to be against providing themselves with a staff for the journey, it being implied that they might take one if they had it. But a staff and pouch were anciently deemed so indispensable to travellers, that I am not much inclined to this A. D. 32.] CHAPTER X. 109 nor yet staves : " for the work- man is worthy of his meat. 11 ^And into whatsoever city or town ye shall enter, inquire who o Lu. 10: 7 ; 1 Co. 9 : 7, &c. ; 1 Ti. 5: 18. p Lu. 10 : 8. mode of reconciling the apparently diverse statements of Matthew" and Mark. It is not, as Alford thinks, ab- surd that a traveller in those times should take an extra staff, to provide against the one first used being lost or broken. For the workman, &c. A proverbial expression, embodying the principle of justice, that all service is entitled to a remuneration from those to whom it is rendered. There is here a twofold application ; one, that God, in whose higher service they are engaged, will not overlook their wants and neces- sities ; the other, that their fellow-men for whose benefit they are laboring, may be reasonably expected to give them that support to which their servi- ces are justly entitled, Meat is gener- ically put here for both food and rai- ment. Robinson gives it the sense of stipend, hire, from the parallel passage in 1 Tim. 5 : 18. The general sentiment is plain, that all voluntary service is entitled to a fair remuneration. This may serve as a key to the foregoing directions. They were to take no ex- tra clothing or other necessaries, but were to look for a supply of their wants, as they might arise, from those to whom they were ministering in spiritual things. But we are not to press this direction to make no provision against future wants, to a literal application to minis- ters in our day, although the general principle of self-denial and trust in God for the supply of their wants, is mani- festly taught. 11. Ye shall enter to preach the gos- pel. Worthy by their piety and hospi- taHty to entertain you. Some com- mentators prefer no ellipsis, but refer the expression to absolute worth or goodness. But this is contrary to the general usage of the word, and unsuit- ed to the context. Olshausen refers it to the poor and needy in spirit spoken in it is worthy ; and there abide till ye go thence. 12 And when ye come into a house, salute it. 13 * And if the house be worthy, q Lu. 10 : 5. of in 5 : 3, to whom alone Qpuld the proclamation of the Redeemer be good news. See 22 : 8 ; Luke 7:4; Rev. 3 : 4. And there (i. e. in the house of the worthy person) abide till ye go thence (i. e. out of the city). This was an important and timely direction. A frequent change of place from one family to another, would seem to imply that they were difiicult to be suited, or that they were seeking places, where they would receive the most sumptu- ous entertainment. They were to take suitable precaution against becoming the guests of an ill-regulated and un- worthy family, which would prove a hinderance rather than an aid to their work. But having once selected their lodging-place, they were to remain there all the time of their sojourn in the place, in order to avoid the appear- ance of being over-solicitous for their own comfort, while engaged on so im- portant a mission. 12. MTien ye come into a house ; liter- ally the house, as opposed to the street, road, or open air ; any house, but not the house of the one with whom they were to abide, for his house had previ- ously been found worthy. The word house is here employed for the family residing in it. The formula of saluta- tion is given in Luke 10 : 5. Among the Orientals, salutations were more formal and strictly observed than with us. Our Lord would not have his dis- ciples neglect the usual forms of polite- ness and friendship. A morose and boorish disregard of the usages of re- fined society, finds no license, either in the conduct of Christ, or his instruc- tions to his disciples. 13. 7/" the house be worthy, i. e. have occupants who have shown themselves worthy of your salutation, by the hos- pitality and kindness with which they receive you. Let your peace come upon 110 MATTHEW. [A. D. 32. 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. rPs.35:13. 8Ma.6:ll; Lu. 9:5, & 10: 10, 11. 9 braid the cities -wherein most of his miglity works were done, be- cause they repented not : 21 Woe unto thee, Chorazia ! were doubtless spoken in connection with the preceding, ahhough there may have been a slight pause in the dis- course. The perverscness and incon- sistency of the Pharisees, which he had just rebuked, especially in vs. 16-19, gave occasion for a more general re- proof of those cities, which had enjoyed his ministrations and witnessed the most of his wonderful works. Because they repented not (see 4:17). There were doubtless many who believed on Jesus, but the people in general remained in a state of impenitence and unbelief. 21. Woe unto thee, or alas for thee. An interjectional phrase expressive of grief and indignation. Chorazin, a city supposed, on the authority of Jerome, to have been about two miles from Caper- naum. Bethsaida of Galilee, to dis- tinguish it from another town of the same name, on the N. E. extremity of the lake. The town here referred to was the birth-place of Philip, Andrew, and Peter (John 1 : 45), and lay proba- bly near Capernaum. Mighty works; literally, viighty powers, i. e. miracles, including all the circumstances attend- ing their performance, by which the divine mission of Christ was established. Tyre. This celebrated city, the com- mercial emporium of Phoenicia, and the mart of nations, was situated on the eastern coast of the Mediterranean, about midway between Egypt and Asia Minor. It was founded about 200 years before the time of Solomon, and al- though it was within the limits, assigned to Asher, yet it was never subject to the Israelites, not even in the times of David and Solomon. Its relations, how- ever, with the Israelites were always of an amicable nature. It grew to such commercial importance, that it was styled, " the merchant city whose mer- chants were princes, whose traffickers were the honorable of the earth." Isa. 23 : 8. See also Ezek. chaps. 26 and 27. It sustained several sieges, one by Shal- VoL. 1.— 6* woe unto thee, Bethsaida ! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have maneser of five years ; another by Ne- buchadnezzar of 13 years, by whom it was probably taken, as it came under the sway of the Chaldean monarchs, and afterwards of the Persians. Its most celebrated siege was the one it sustained from Alexander the Great. During the siege, the ancient portion of the city, or the mainland, was de- stroyed, and its materials employed by the Greeks, to cast up a mound against the portion of the city built upon a narrow rocky island, about a mile in length, and distant a half mile from the old city. The mole thus built by Alex- ander, by the accumulation of sand, has become an isthmus connecting the isl- and with the mainland. The greater portion of the island is now naked and desolate, " a place to spread nets upon." No predictions were ever more exactly and fully accomplished, than those re- lating to the downfall of this once great, rich, and powerful city (see Ezek. 26 : 21). The pride, luxury, and vice of this city were great, and although so contiguous to the people, with whom was the worship of the true God, yet its forms of idolatry were never broken up, or even impaired thereby. Sid-on. This was also a celebrated city of Phce- nicia, much older than Tyre, and lying on the sea-coast about 20 miles N. of Tyre. It was probably built by Sidon, the great grandson of Noah (Gen. lo : 15, 19), and was the most ancient of all the cities of Phoenicia. Under the name of Saida, it is now a town of from 6000 to 7000 inhabitants, principally Mo- hammedans. Our Lord affirms in the passage before us, that in the height of their pride and power, if these cities had seen his mighty works, such as had been wrought in Chorazin and Bethsaida, they would have abandoned their idolatrous habits, and like Nineveh at the preaching of Jonah, would have repented in sack- cloth and ashes. Long ago, i. e. of old, 130 MATTHEW. [A. D. 31. repented long ago ' in sackcloth and ashes. 22 But I say unto you, " It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. 23 And thou, Capernaum, "■ which art exalted unto heaven, shalt be brought down to hell : for tJon. 3:7, 8. m Ch. 10 : 15 ; ver. 24. formerly. Sackcloth. A coarse black cloth, usually made of hair, and worn in times of distress and mourning. In addition to this, ashes were sometimes cast upon the head and body, as expres- sive of grief and humiliation. 22. It shall be more tolerable^ &c. See N. on 10: 15. 23. CapernaMtn is here more espe- cially reproved, for here was our Lord's residence, after his expulsion from Na- zareth, and the scene of some of his principal miracles. Exalted to heaven. A hyperbolical expression for the high- est prosperity, as the antithetic phrase, brought down to hell, denotes the depths of adversity. In its enjoyment of the ministry of Christ, it was by far the most favored city in the land, and might almost literally be said to have been raised to heaven in its spiritual privileges. But the Savior was soon to leave it, never personally to revisit it. Soon those mighty works Avould cease to be wrought within its precincts. It would be left to perish in its unbelief. It would never emerge from the depths of spiritual darkness, into which it had fallen through its rejection of Christ. Shalt be brought doivn to hell. The word bore rendered hell, is not gehenna, but hades, the invisible or lower world, where dwell, according to the ancient conception, the shades of the dead. It does not here signify the place of future punishment, any more than heaven in the preceding clause, means the seat of bliss where God dwells. Both are figuratively used, to denote great spir- itual privileges as well as temporal prosperity, and the depths of ruin into 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. 25 ^ ' At that time Jesus an- icSeels. 14: 13;La.2:l. ych. 10:15. sLu. 10:21. which they would fall through the abuse of these privileges. Eor if the mighty works, &c. This is an advance upon the blindness and hardness of heart, attributed to the previously mentioned cities. Had Sodom even, that most wicked of all cities, the cry of whose grievous sin came up to heaven, and brought down God's wrath, enjoyed the presence of Christ and witnessed his mighty works, as did Capernaum, it would have been spared the fiery storm which overwhelmed it, and would have remained to the present time. 24. It shall be more tolerable, &c. If the guilt of Capernaum was thus ag- gravated, how much more dreadful will be the doom of those, who, in these latter days with privileges equal to those enjoyed by Capernaum, have in addition the gift of the Spirit's influ- ences, poured out according to promise, but neglect this so great salvation, and persist in unbelief and impenitence. With the means of grace, the freedom of conscience, and the abundance of reli- gious instruction enjoyed by us, in this age and country, there was no city of Pa- lestine, not even Capernaum, over which so fearful a doom impended, as the one to which unbelief in Christ would expose us. It is worthy of remark, in con- nection with this denunciation of our Lord, that the site of the three places here mentioned is now unknown. 25. At that time (literally, season), i. e. about the time when the foregoing discourse took place. There is a close connection of thought, between this passage and the preceding context. The obstinacy and perverseness of the A. T). 31.] CHAPTER XI. 131 swered and said, I thank thee, 0 Fiither, Lord of heaven and earth, because "thou hast hid these things a See Ps. 8: 2; 1 Co. 1 : 19, 27, &2 : 8 ; 2 Co. 3 : 14. Pharisees and Jewish rulers, in rejecting John's message, and also that of our Savior, had been dwelt upon, and the cities reproved for their blindness and unbelief. From this dark picture of un- belief and ruin, he turns to the humble faith and cheerful obedience with which the poor and lowly had received him, and in view of this exclaims, " I thank thee," &c. Dlshausen calls these verses a commentary on the words in v. 19, " wisdom is justified of her children." Answered and said. This form of ex- pression is adapted to the train of thought, which ran through the pre- ceding discourse. Answered to the manifestation of God's righteous judg- ments, and his mysterious ways in thus dooming these highly favored but guilty cities. I thank thee. The verb literally signifies, to confess to 07ie, and expresses our Lord's cheerful assent to the divine plan and purpose, in hiding the truths of the gospel from the wise and prudent, and revealing them unto babes. There is here the additional idea of returning thanks for benefits. Our Savior speaks as though a personal favor had been bestowed upon him. He had begun to see of the travail of his soul, and his heart was filled with joy and praise. 0 Father. This refers to the peculiar relation which Christ, as Mediator be- tween God and man, sustained to the first person in the Trinity, and not to any essential relation subsisting between the first and second persons in the God- head. Jesus, as Messiah, was the Son of God, and hence the correlative term Father, which Christ here and else- where employs. In his flesh he was begotten of God, and in his official re- lation subordinate to Him, by whom he was sent into the world (see N. on 28 : 19). But while he was begotten in the flesh, in his divine, uncreated nature, he is co-equal with the Father, or as our catechism admirably expresses it, "the same in substance, equal in power and glory." Lord of heaven and earth, from the wise and prudent, ' and hast revealed them unto babes. &Ch. 16:17 i. e. Supreme Lord and Sovereign of the universe ; employed here in striking contrast with babes (in other connec- tions, "little ones," "poor in spirit," &c.). Alford remarks that Jesus does not address the Father, as his Lord, but as Lord of heaven and earth, he who " worketh all things after the counsel of his own will." Eph. 1:11. Because thou hast hid is to be taken here in the sense, permitted these thinc/s to be hid. In Scripture language, God is often said to do, what in his wise and sovereign plans he permits to be done. He did not hide the gospel by any direct agency, from these proud and conceited Phar- isees. It formed, however, a part of his sovereign plan, that tiiey should re- ject his Son, and in this their free agency was not in the least infringed upon. These things refers to the doc- trines and precepts of the gospel, which Christ, the great Revealer, was now making known to men. Wise and pru- dent in their own estimation. If any difference is to be sought in these words, the former may refer to persons of great erudition, the latter, to those possessed of natural talent and shrewd- ness. With all their learning and dis- cernment, these persons were so blinded, as not to see what was like sunbeams of truth, to those of humble talent and at- tainment. Hast revealed them (literally, uncovered them), by imparting a clear spiritual perception of their truth and importance. This agency of God in enlightening men through the truth, is direct, and therefore unlike that by which he is said to hide the truth from the wise and prudent, which is little else than giving them up to their own darkened understanding. Unto babes. This stands in contrast with wise and prudent, and refers, therefore, to per- sons of low and humble condition, mere babes in knowledge, compared with those proud, arrogant, and conceited Pharisees. 26. The sovereignty of God in calling 132 MATTHEW. [A. D. 31. 26 Even so, Father ; for so it seemed good in thy sight. 27 "" All thiug.s are delivered unto me of my Father ; and no c Ch. 28 : 18 ; Lii. 10 : 22 ; John 3 : 35, & 13 : 3, &1T:2; ICo. 15:27. some to the knowledge of Christ, and passing others by, is not arbitrary or unjust. He is of infinite benevolence, and will do all things right. In refer- ence to all his ways, which are to us un- fathomable and mysterious, we should say, as did our blessed Savior, £!ven so, lather, for so it seemed good in thy siffkt. Such was thy good pleasure. With the words, even so, we may sup- ply from the preceding context, I thank thee ; or more literally, yes, I thank thee. The sovereign pleasure of God is, in this clause, given as a reason for the benevolent arrangement, which called forth the grateful acknowledgments of our Lord. 27. All things are delivered, &c. Christ in his divine nature was equal with the Father. But in his media- torial office, his authority is a delegated one. In his complex person, as God- man, he is always spoken of as inferior to the Father in dignity, power, and knowledge. See Mark 13 : 32 ; John 8 : 28 ; 1-1 : 28 ; 15 : 10. By keeping this great fact continually in sight, no difficulties will be experienced from any of those texts, which speak of Jesus as having finite attributes. To him as Me- diator, have been committed the su- preme sway of all things both in heaven and on earth (see 28 : 18), and the dis- posal of the final destinies of all at the day of judgment (compare John 5 : 22 ; Acts 10 : 42 ; 17 : 31). He is thus to reign, until he has put all enemies under his feet (1 Cor. 15 : 25). Then having " delivered up the kingdom (i. e. his Mediatorial authority) to God, even the Father," he shall, so to speak, resume his original Godhead, from which he had emptied himself (Phil. 2 : 6-8), and God will be all in all (1 Cor. 15 : 28), and no longer govern the universe by a mediator or vicegerent. All'ord ex- plains the delivering up of all things to man knoweth the Son, but the Father ; '' neither knoweth any man the Father, save the Son, and he to whomsoever the Son will re- veal him. d John 1 : 18, & 6 : 46, «& 10 : 15. the Son, by the preceding hast revealed, only this form of speech could not be used of the Eternal Son, himself being the great Revealer of that delivered to him by the Father, in order to be re- vealed. This is true, but does not sound the full depths of this great pas- sage. No man knoweth the Son hit the Father. This mutual knowledge of the Father and the Son, is based upon, and refers to their co-e([ual relationship, as persons in the Godhead. In the first clauseof this verse, our Lord having as- serted his exaltation as God-man, to be the supreme Head of all things, now goes on to declare that between God the Father and himself, in his higher nature, separate from humanity, there exists an equality of knowledge in re- spect to each other, such as could not be, if either were less than the Omniscient God. In this verse we then find the whole doctrine of the incarnation of one of the Persons in the Trinity. The humble and despised Jesus of Nazareth in union with his human nature, had a divine nature, co-eternal with God the Father, and having all the attributes of the Godhead. To this mysterious and divine Personage, all things have been given by Him, who, in the economy of redemption, has an official superiority designated by the term Father, and who as such sent his Son into the world to achieve this glorious work. And he to whoinsoever, &c. " No man hath seen God at any time ; the only begotten Son, which is in the bosom of the Father, he hath declared him." John 1:18. Christ was the great Re- vealer of the ways of God to man. He could make known the hidden things of God, for he was truly and verily God. No created being could do this. The highest finite intelligence can no more fathom the infinitude of God's perfec- tions, than the lowest. " Who by search- A. D. 31.] CHAl'TER XI. 133 28 Come unto me, all ye that labour and are heavy laden, and I will give you rest. 29 Take my yoke upon you, ingcan find Him out," or reveal the depths of his infinite mind ? 28. Come unto me, &c. How inex- pressibly sweet and affecting is the transition from the grandeur of the preceding theme, to this tender invita- tion to poor, weary, heavy-laden sin- ners to come and find rest in Him, who, in the light of what he had just uttered, was mighty to save all who trusted in him. That labor and are heavy laden ; literally, laboring and heavy laden, the former of which refers to the vain struggles of the soul, while out of Christ, 10 free itself from sin ; the latter to the ponderous load of guilt which is weighing it down. Two more expressive terms to portray sin and its consequences could hardly be found. Some refer the burdens here spoken of to the cumbrous rites and ceremonies, with which the common people were laden by the Scribes and Pharisees. This may be true in part, but the main reference is most unquestionably to the burden of sin, with which all, whether Jews or Gentiles, are bowed down. The rest, or repose, here spoken of, is a conscience free from the sting of sin, a calm reliance upon Christ for salvation, freedom from the terrors of death, and eternal felicity in the world to come. The word implies a previous condition of toil and fatigue, and places in delightful contrast the struggles and burdened condition of the soul, while under the law of sin and death, and its sweet and peaceful serenity when it is attracted to Jesus. 29. Take my yoke upon you. The yoke was the symbol of subjugation. Here it refers to the precepts and ser- vice of Christ, which were light and gentle, when compared with the cumbrous ceremonies, under which the Jews were weighed down, and especially the load of sin pressing heavily upon all. Take my yoke upon you, was equivalent to saying, be my ' and learn of me : for I am meek and ^ lowly in heart : •" and ye shall find rest unto your souls. 6 Jn. 13:15; Phi. 2:5; 1 Pe. 2 : 21 ; 1 Jn.2:6. /Zee. 9:9; Phi. 2 : 7, 8. gia.6: 16. discipjles, the same thought being carried out in the next clause, lear?! of me, as the Revealer and Teacher. The invitation is given to all to become learners in the school of Christ, and re- ceive that revelation of the Father spoken of in v. 26. These words are also susceptible of another shade of thought. 3Iy yoke may be referred to the one, which Christ, as our Redeemer, himself, has borne. As he entered upon a life of suffering, and bore the yoke or burden of our sins with meek- ness and lowliness of heart, so he ex- horts all to come to him with a like spirit of patient endurance, and learn from his example to take upon them- selves any burden or duty which, in the providence of God, may be imposed upon them. This sense accords well with the words, for I am meek and lowly in heart, which furnish an example of imitation, as well as ground of en- couragment for distressed and trem- bling sinners to come boldly to him for relief. In heart. Not only in per- son, " a man of sorrows and acquainted with grief," but in heart, sympathizing with all who are pressed down with the burden of sin. And ye shall fnd rest, &c. This is an emphatic repetition of the last clause of the preceding verse. Unto yonr souls. It was a spiritual rest which was promised, the only one desirable and permanent. " There re- maineth a rest for the people of God." Exemption from physical toils is often- times a positive curse, and is never to be coveted by a person in the enjoy- ment of good health. But the rest of the soul, how precious, how desirable. What whirlwinds of sorrow and care at times sweep over the spirit of man. How are the waters agitated and troubled to their lowest depths. _ To put ourselves under the care of a Being, who can say to these storms and angry waves, peace, be still, is a blessing of infinite value. 134 MATTHEW. [A. D. 31. 30 '' For my yoke is easy, and my burden is light. A CHAPTER XII. T that time "Jesus went on the sabbath day through the A IJn. 5 : 3. 30. For my yoke is easy; literally, useful, serviceable. This is added by way of confirmation of the sentiment of the preceding verse. The service of Christ imposes duties upon us. It is a yoke. But it is one that is useful and gentle. The burden is light. Whoever bears it will find it a most delightful symbol of subjection to the Savior, who died for him, and lives as his great Advocate and Intercessor. CHAPTER XII. 1-8. The Disciples pluck the Ears of Grain on the Sabbath. Mark 2 : 28-28 ; Luke 6 : 1-5. 1. And it came to pass. The inci- dent here related took place, probably, on our Savior's way to Galilee from Jerusalem, which he left in consequence of the persecution of the Jews, because he had healed the infirm man at the pool of Bethesda (John 5 : 16, 18). Went through the corn (i. e. the fields of corn). Indian maize is not here intended, as that was probably un- known to the Jews. The word corn in Scripture usage, is generically put for what we denominate English grains, as wheat, rye, barley, &c. Kernels of these grains may be eat, without any previous preparation. The fact, how- ever, that the disciples ate these raw kernels, and that Jesus justified it on the plea of necessity, when charged with violating the Sabbath, shows that they must have been reduced to extreme hunger. It is from such incidents as this, that we obtain a glimpse of the privations of our blessed Redeemer. True it is not said, that our Savior ap- peased his hunger in tlie way here spoken of. But this does not imply that his wants were supplied from other sources, but rather that he was so ab- corn ; and his disciples were an hungered, and began to pluck the ears of corn, and to eat. 2 But when the Pharisees saw it^ they said unto him, Behold, thy disciples do that which is not oDe.23:25; Ma. 2: 23; Lu. 6:1. sorbed in his work of communicating instruction, that he was in a measure insensible to the pangs of hunger. On the sabbath day (literally, sabbath days, the plural of this word being often used for the singular). Luke calls it " the second sabbath after the first," the se- cond-first sabbath, as Dr. Robinson well interprets it. The Jews numbered off seven Sabbaths from the second day of the passover, or of unleavened bread, to the Pentecost. This Sabbath was the first of these seven. This enables us to fix pretty nearly the time, when our Lord passed through these corn- fields. It was just after the celebra- tion of the second passover, which he attended (John 5:1), and from which, for the reason above given, he returned hastily to Galilee. To pluck the ears. This pulling off the heads of grain, in- cludes what Luke expresses by " rub- bing them in their hands," so as to separate the grain from the chaff. It was allowed in the law (Deut. 23 : 25) to pluck ears of corn, as one passed through a field. Had it been unlawful, the Pharisees would have seized upon that, as a ground of accusation. 2. But when the Pharisees saw it. Of their own accord, or employed for this purpose by the rulers, certain persons of this sect appear to have followed Jesus from place to place, to find some ground of accusation against him. Our Lord's visit to Jerusalem (John 5:1) seems to have stirred up the hostility of the Pharisees, so that from this time they appear never to have lost sight of him, but always to have watched him with an evil eye. Do that which is not laicful, &c. As the act of eating was not a violation of the Sabbath, this cliarge lay in the plucking of the ears of grain, which, by a species of quib- A. D. 31.] CHAPTER XII. 135 lawful to do upon the sabbath day. 3 But he said unto them, Have ye not read * what David did when he was a hungered, and they that were with him ; 4 How he entered into the 51 Sa. 21:6. c Ex. 25: 30; Le. 24 : 5. bling, they brought under the head of reaping^ in the very face of Deut. 23 : 25, where a distinction is made between the two acts. 3. Although our Lord might have answered, that the plucking off and rubbing out of a few heads of grain, to satisfy the cravings of hunger, was a far different thing from reaping and gathering a harvest, yet he chose to reply, by advancing a general principle of great use to his people of every age, in determining the lawfulness of certain acts on the Sabbath. He justifies his disciples on the ground of necessity, and thus teaches that all acts of this sort, as well as of mercy (see v. 12), are lawful to be performed on the Sab- bath. Have ye not read, &c. See N. on 19 : 4. Without directly answering their charge, he introduces the ex- ample of David (1 Sam. 21 : 1-1), who through necessity ate of the bread ap- propriated to the use of the priests only (Levit. 24 : 6-9), and thus broke the letter of the ceremonial statutes. The language in 1 Sam. 21 : 6, seems to in- dicate that hot bread had been put in, on the day that David came, which shows that it was on the Sabbath (Levit. 24 : 8). This, as Alford remarks, makes the example doubly appropriate. And they (were a hungered) that were with hhn. Reference is had to the persons who had fled with him from the court of Saul, for the companies of distressed and discontented persons did not join him, until his escape to the cave of AduUam (1 Sam. 22 : 1, 2). 4. House of God, i. e. the Tabernacle. Until the building of the temple, this was the place, where were deposited the sacred utensils and symbols of 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 dEx. 29: 82, 33; Le. 8: 31, & 24: 9. eNu.28:9; Jn. T : 22. God's presence, and where the tribes gathered themselves together for public worship. It was divided into three parts, the court of the tabernacle, about 150 feet long, and 75 feet wide, surrounded on all sides, by linen cur- tains five cubits in height, fastened with rods of silver accacia (shittim wood). The entrance was on the east side, and was closed by letting fall a sort of tapestry, and opened by draw- ing it up. In the middle of the west- ern side of this court, was the Taber- nacle, properly so called, being covered in every part, and of an oblong square, 30 cubits long from west to east, and 10 cubits broad from north to south. This was divided into two parts, the holy, in which was the golden candle- stick, the table of shewbread, on which were placed in two piles, twelve unleavened loaves, as a symbol of the offerings they were to make to their theo- cratic King, and the altar of incense ; the holy of holies, in which was the ark of the covenant, and into which it was lawful for no person to enter, except the high priest on the day of propi- tiation. It was the outer court into which David probably entered, and re- ceived from Ahimelech the bread he needed. Shewbread, or bread of the presence or face, so called because it was placed before the face or presence of Jehovah, as the royal table is spread in the presence of an earthly king. Bid ; literally, except, referring to the words, was not lawful. 6. Another example of necessary labor on the Sabbath, acknowledged by the Jews themselves to be sinless, is drawn from the service of the priests in killing, flaying, dressing, and burning 136 MATTHEW, [A. D. SI. the priests in the temple profane the sabbath, and are bUimelerfs ? 6 But I say unto you, that in this place is ^ one greater than the temple. 7 But if ye had known what /2 Ch. 6 : IS ; Mai. 3 : 1. Siicrifices, and baking shewbread (Levit. 24 : 8) on the Sabbath, which if done by persons upon whom no such necessity was laid, would have been a violation of the day. In the law, i. e. the revealed lew. See Numb. 28 : 9, 10, 18, 19. As Steir well remarks, not only does sacred history furnish exam- ples of exception to the law of the Sab- bath from necessity, but the law itself ordains work to be done on the Sabbath as a duty. In the temple, where the desecration of the Sabbath might least be expected. This is added as a height- ening circumstance, if the priests real- ly profaned the Sabbath by their labors, as they did, if the doctrine laid down by the Pharisees, in their charge against the disciples, was correct. Profane the sabbath. Not really so, but by doing what in other circumstances would have been a profanation. Are blameless, because what they did was the necessary discharge of duty. Thus by these two examples, drawn the one from David, their most honored king, the other from their own priests, Christ triumphantly shows, that a work of necessity is no violation of the Sab- bath. 6. Having thus established the prin- ciple, Jesus shows in this verse, that the act of his disciples fell within its provi- sions. If in the temple worship, a priest might labor on the Sabbath, and yet be blameless, his disciples would on like principle be blameless, in doing what was necessary in the service of One, who was far greater than the temple. They were faint and hungry, and their labors must not be rendered ineffective by exhausted bodily strength. It was necessary to the active discharge of their duties, as disciples and followers of Christ, that they should take suste- nance. According to the principle of ihis 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 sabbath day. fir Ho. 6 : 6 ; Mi. 6 : 6, 7, 8 ; ch. 9 : 13. necessity just established, they had been guilty of no profanation of the Sabbath. In this place. Our Lord may have made some gesture, indicative of a reference to himself. Greater in respect to the importance of the service due to him. This is the point in which our Savior compares himself with the temple. But the temple service was ordained of God, being founded upon the tabernacle service, instituted ac- cording to the pattern shown to Moses in the Mount (Heb. 8 : 5). In asserting that his service was superior to the temple service, Christ, therefore, gives precedence to his service, over that which had been divinely constituted, which was no less than claiming to be God, and to have spoken which, had he not been truly God, would have been the rankest blasphemy. It is worthy of remark, that the word translated greater, is taken by many editors and commentators, as a neuter, something greater, a greater thing, i. e. a greater service or work than the temple ser- vice. But the sense is the same. A superiority is claimed, which no created being could properly have assumed. 7. Our Lord again refers to the pas- sage quoted in 9 : 13 (on which see N.), to show that acts of piety and goodness are to be preferred to outward forms and ordinances. If 1J^ ^'*"^ knovm. If ye had fully comprehended the import. Ye would have not condemned the guilt- less (i. e. my disciples), who are en- gaged in such works of love and mercy in my service. 8. The general sense of this passage will be rendered clear, by regarding V. */, as parenthetic, and connecting this in thought with v. 6, as furnish- ing a reason, why Christ's superiority to the temple would warrant his setting aside any ceremonial institution. For A. D. 31.] CHAPTER XII. 137 9 ' And when he was departed tlieuce, he went into their syna- gogue. A Ma. 3 : 1 ; Lu. 6 : 6. the Son of man is Lord even of the Sab- bath, i. e. has an absolute right to repeal the law of the Sabbath, or modify it as he pleases. This is one of the strongest proof-texts of Christ's divinity, to be found in the whole Bible. What created being would dare to assert his supremacy over any divine enactment, and power to abrogate or abridge the strictness of its claims ? It would be blasphemy of the deepest dye thus to do. Marli introduces before this verse these words, " tlie Sabbath was made for man, and not man for the Sabbath : therefore the Son of man is Lord also of the Sabbath." The sense of this is, that the Sabbath was intended as a blessing and help to man in the service of his Maker, and was not an arbitrary institution, to press him down by its burdensome duties and requirements. It was made for man, and therefore the Son of man, having assumed man's na- ture, and become his full and perfect re- presentative and head, has it under his own power. The connective, therefore, in Mark, has led some critics to regard Son of man, as put for man in general, and to interpret the passage, as teach- ing that man is the lord and umpire of the Sabbath, constituted as it was for his benefit. But the phrase the Son of man, as Bloomfield remarks, occurs in 87 places, besides this, in the New Testa- ment, and in every instance refers to him as Messiah. What slender ground is there then for wresting it, in this place, from its invariable meaning. The word translated, therefore, in Mark may be rendered, mnreomr, introducing an- other reason why the Sabbath was not to be regarded as superior to the claims of humanity and mercy, viz. that the Son of man was its Lord, and could ab- rogate it if he saw fit. In this way, therefore in Mark harmonizes with for in Matthew. We are not to suppose from this passage that our Lord has abrogated any of the claims or sanc- 10 And behold, there was a man which had his hand wither- ed. And they asked him, saying, tions of the Sabbath. He only asserts his power to do this, and thus shows that in his service and for the benefit of man, things may be done on that day, which in other circumstances and relations are forbidden. Hence the criticism is groundless, which makes Jesus claim to be Lord of the Sabbath, but not of the Sabbath law. 9-14. Jesus heals a withered Hand on the Sabbath. Galilee. Mark 3:1-6; Luke 6 : 6-11. 9. And when he was departed thence, on his way to Galilee. See N. on v. 1. Their synayogue, i. e. the synagogue of the people among whom he had come, but not necessarily, as Trench thinks, the synagogue of those with whom he had just disputed. He was now proba- bly in some city or town of Galilee. Luke says, that it was on another Sab- bath day, that he entered into the syn- agogue, most likely the one immediate- ly following that, in which he passed through the corn-fields. 10. A withered ha7id; literally, a dry hand, withered and shrunken, as though the juices or moisture had been dried up through heat ; an atrophy of the hand, attended with a withering away, and an inability to move the nerves and muscles. Dr. Jahn ranks it under cata- lepsy, or a species of palsy, in which the Hmb remains fixed and motionless, in the same position in which it was, when first struck with the disease. It has ever been regarded as an incurable disease. And they asked him. Luke (6 : 7) says "the scribes and Pharisees watched him, whether he would heal on the sabbath day, that they might find accusation against him," and that Christ knowing their thoughts, commanded the man to rise up and stand forth in the midst of the assembly. So also Mark (3 : 3). It was at this point of the transaction, that the Pharisees made the inquiry recorded only by Matthew : Is it lawful to heal on the sabbath day ? 138 MATTHEW. [A. D. 31. ' Is it lawful to heal on the sab- bath days? that they might ac- cuse 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 i Lu. 13 : 14, & 14 : 3; John 9 : 16. a question implying in itself, a strong denial of the lawfulness of the act. With a sort of pious horror, they thus exclaim against this profanation of the day. 11. Our Savior replies to their ques- tion, as he was wont to do, by pro- posing another, in which he brings forward an additional class of acts, viz. those of merci/, to be added to the works of 7iecessiti/, permitted by him in tlie previous discourse with the Phari- sees in the corn-field, to be done on the sabbath day. This appears clearly from the parallel passage in Luke, where, as Trench well observes, our Lord shows that the alternative is not in doing or not doing, as they had put it, but in doing or failing to do good, about which there could be no question, since we are bound to do good and shun evil at all times. In this question, as recorded by Matthew, he shows that his accusers themselves acted on the principle, in their effort to save an animal from death, which had fallen into a pit on the sabbath day. See N. on the following verse. WJiat mati, &c. The question is twofold, like that in 7 : 9. The simple form would be : Who of you that has one sheep, if it fall, &c. — will not lay hold, &c. But this construction would have been less em- phatic. The idea is not that one sheep only was possessed, but the fiilling into a pit of one only, out of a flock of perhaps several hundred. This height- ens the force of our Lord's argument, that to save one sheep, which would scarcely be missed from the flock, such strenuous efforts should be made on the sabbath day. A pit. In Luke 14: 5, it is a well. They were excavations in the fields answering for cisterns, into 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 sab- bath days. 13 Then saith he to the man, ifc See Ex. 23 : 4, 5 ; De. 22: 4. which animals sometimes stumbled and fell. Lai/ hold on it and lift it out. These words are expressive of the haste and energy of effort to save the animiil. At the time of our Savior, this was law- ful. It was afterwards forbidden (as Steir suggests, on account of these words of Christ), and planks only were laid for the beast to come out itself. 12. How much then is a man better. How much more valuable his life and happiness, and with how much gi-eater pains should his wants be attended to, and his infirmities removed. The argu- ment is both a fortiori (see N. on 5 : 15), and what logicians call ad hominem, i. e. reasoning upon their own grounds or principles. As they thought it not wrong to save the life of a sheep on the sabbath day, they could find no fault with the more important service he was about to render the man, who stood before him. They were right in performing deeds of mercy to the brute creation on the Sabbath ; he was also right, in administering relief to the man on that day. To do well, i. e. to per- form acts of mercy and benevolence. 13. It appears from Mark and Luke, that previously to performing the cure, he proposed in turn a question to the Pharisees, by which he hinted at their murderous designs upon himself, and rebuked their hypocritical pretensions of regard for the sanctity of the Sab- bath. " Is it lawful to do good (as I am doing) on the sabbath days, or to do evil (as is your practice)? to save life or to kill (as you are endeav- oring to do in planning my destruc- tion) ? " With a holy indignation and grief at such hypocrisy and wickedness, he looked around upon them, after which he said to the man. Stretch forth A.D. 31.] CHAPTER XII. 139 Stretch forth thine hand. And he stretched it forth ; and it was re- stored whole, like as the other. 14 Then ' the Pharisees went out, and held a council against him, how they might destroy him. ZCli. 2T:1; Ma.8:6; Lu. 6:11; Jn. 5 : 18, & 10 : 39, & 11 : 53. thhie hand. No outward act was here performed, as was usual with our Lord, but a simple command, and thus his enemies had no legal ground of charg- ing him with a violation of the Sabbath. The dignity and solemnity of the whole scene, was such as to stop their mouth from any reply, although how deeply they felt his stern rebuke, is seen from what Luke says, that " they were filled with madness," and from the fact, that they immediately went forth, and con- sulted together how they might put him to death. Stretch forth. The very thing which he had in himself no power to do. Yet he obeyed the command, and his obedience was accompanied with the necessary power. Thus in the work of personal salvation, obedience to the requisitions of the gospel will always be attended with divine aid and influence, and so harmonious and con- temporaneous will be our own and the divine agency, that it will appear as though the power was all lodged in ourselves, even though in the light of God's word, and the experience we have of our own spiritual helplessness, we know that it all comes from above. It was restored whole ; literally, it was established or made quite whole. The word denotes a complete and perma- nent cure. 14. Went out from the synagogue. They left it with a pretended horror at the defilement of the Sabbath. Held a council, i. e. consulted together. Mark (3 : 6) says that they took counsel with the Herodians, or partisans of Herod Antipas, the political opponents of the Pharisees, being stanch supporters of the Roman authority in Palestine. If, as is probable, this political sect em* braced many of the chief men of the Sadducees, their reUgious tenets also 15 But when Jesus knew it, "'he withdrew himself from thence: " and great multitudes followed him, and he healed them all ; 16 And " charged them that they should not make him known : m See ch. 10 : 23; Ma. 3:7. n Ch. 19 : 2. o Ch. 9 : 80. were adverse to the Pharisees. Yet, with these political and religious opponents, they hold an amicable consultation to destroy Jesus. Thus do we often see wicked men uniting to oppose religion or great social reforms, and like Pilate and Herod, becoming friends, when Jesus is to be crucified, or his gospel opposed. This was the first consulta- tion of the kind reported to us. From this time onward, it was the great ob- ject of their solicitude, to find some legal pretence to put him to death. 15-21. Multitudes follow Jesus to THE Sea of Tiberias. Lake of Galilee. Mark 3 : 7-12. 15. Knew it, i. e. their murderous designs. He withdrew himself from thence (see 10 : 23). The time had not come when he was to be delivered up to them, and therefore he temporarily withdrew from his enemies. Mark says that he went with his disciples to the sea of Galilee. See N. on Mark 3 : 7. Great midtitiules folloived him. They came from almost every quarter of the land (Mark 3 : 7), drawn to- gether by the report of his wonderful works. He healed them all, 1. e. all who were afflicted with maladies. We are indebted to Mark, for a more full ac- count of his labors on this occasion, at the sea of Tiberias. The eagerness of the multitude, especially such as had diseases, to touch him was so great, that as a precautionary measure against being pressed by too large a crowd, a small ship was put in readiness to re- ceive him, if it should be necessary. Many possessed with unclean spirits, as soon as they came into his presence, fell down before him, and acknowledged him to be the Son of God. See Mark 3 : 9-11. 16. And charged them. The con- 140 MATTHEW. [A. D. 31. 17 That it might be fulfilled which was spoken by Esaias the prophet, saying, 18 'Behold my servant, whom I have chosen ; my beloved, * in whom my soul is well pleased : I will put my Spirit upon him, p Is. 42 : 1. struction refers this to all the persons healed on this occasion, but in Mark it would seem to be especially directed to those, from whom he had cast out devils, and who were giving loud utterance to his being the true Messiah. Our Sa- vior was now so beset by his insidious enemies, the Pharisees and Herodians, that it became prudent to avoid every thing adapted to embitter them against him. It did not comport also with his unostentatious spirit, that a display should be made of his mighty works. Make him known, i. e. blazen abroad his fame. 17. That it might be fulfilled, &c. See N. on 1 : 22. 18. This quotation from Isa. 42 : 1- 4, is not in the exact words of the ori- ginal, but yet adheres closely to the sense. The prophecy was fulfilled in the quiet, humble, unostentatious spirit, with which Jesus prosecuted his work. He had withdrawn from the cities to a retired place by the sea. He had strictly enjoined silence in respect to his miracles. His whole demeanor cor- responded exactly to the character given him in the prophecy referred to. Behold my servant. These words served to direct attention to the Messiah. Christ took upon himself the form of a servant. As Mediator he was in a state of subordination and servitude to the Father. See N. on 11: 26. Whom I have chosen for the office-work of the Messiah. My beloved, &c. Almost the exact words of the voice from heaven, at the time of his baptism (3:17). / will put my spirit upon him. This also had a fulfilment at his baptism (3 : 16), and John also testified (3 : 34), that the influences of the Spirit were not en- joyed by him in limited measure. As and he shall shew judgment 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 smoking flax shall he S' Ch. 3 : 17, & 17 : 5. God, our blessed Savior needed not the Spirit's influence, but as God-man, or God incarnate, having our nature in union with the divine, he received it to fit him for his mediatorial work. This twofold nature of Christ should ever be kept in mind, when we read such pas- sages as this. As one of the persons of the Trinity, he was God, uncreated, eternal, independent ; as God-man, he was born of woman, dependent and sub- ject to all the ills and accidents of hu- manity, sin only excepted. He shall show judgment, &c. He shall make known to the Gentiles the principles of rectitude and justice, as found in the divine law, and illustrated in the gos- pel. His dignity and judicial power as Messiah, is here contrasted with his meekness and gentleness about to be spoken of. We find in Mark (3 : 8), that of the multitude which followed him to the sea, there were some from about Tyre and Sidon. The Gentiles (in this case probably proselytes) were thus already beginning to enjoy that gospel, which, in subsequent times, was to be preached to them more fully by Christ's apostles and ministers. 19. He shall not strive nor cry, i. e. shall not shout as a warrior, nor be a noisy, brawling demagogue, striving for supremacy. The same sentiment is con- tained in the next clause, neither shall any man, &c. i. e. he shall not frequent public places of resort, or harangue in public assemblies, as is done by am- bitious men. 20. A bruised reed, &c. A prover- bial expression. The cane or reed is a tender plant of many joints and easily broken. The fearful, humble soul, whose faith wavers under trial, is here aptly represented by one of these reeds, A. D. 31.] CHAPTER XII. 141 not quench, till he send forth judg- ment unto victory. 21 And in his name shall the Gentiles trust. 22 T[ ■■ Then was brought unto r See ch. 9 : 82 ; Ma. 3 : 11 ; Lu. 11 : 14. almost severed from the stem, and lia- ble, by rude handling, to be entirely broken off. But such is the tenderness of the Messiah, that he will gently raise up and strengthen the bruised and broken plant, and cause it to adhere again firmly to the supporting stem. So also his kind and gentle treatment of the humble and penitent, whose piety has been nearly extinct, is repre- sented in the following clause by the smoking fax, or the wick of a lamp, out of which the oil has been exhausted, and burning with a feeble and smoky flame, as if about to expire. This flame shall not be entirely quenched, but oil shall be supplied, and it shall again give forth a clear light. Thus the nearly extinct piety of the humble soul, shall be renovated and made bright and clear, under the kind and gentle care of the Redeemer. Till he send forth judgment, &c. Until truth shall be victorious over the whole earth. The word judgment here, as in v. 20, is put for the divine statutes, the law illustrated and enforced in the gospel. It is er- roneous to suppose with some, that re- ference is had to the vengeance taken upon the Jews for their rejection of the gospel. Nor does the word till here imply, that when truth was thus triumphant, the Messiah's kindness and gentleness towards his people would come to an end, but it rather denotes perpetuity ; until then and certainli/ never afterwards, seems to be its full meaning. See 5 : 18. This general sense does not forbid its special appli- cation to the humble believer, towards whom this gentleness, forbearance, and support will be exercised, until death, with all its attendant evils, shall be swallowed up in victory. 21. And in his name, &c. The great- est apparent discrepancy, between the words here quoted and the original, is 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 found in this verse. But the difference is only verbal. The word isles in Hebrew usage was put for remote or distant nations, not Jews but Gentiles. The sense of the original is then well preserved in the word Geiitiles, em- ployed in this quotation. Nor is the word law misinterpreted by name in this verse. For to trust in God's name is to obey his law, or, as expressed in Isaiah, to wait for his law. The sense is therefore essentially the same. There are besides some words omitted in the quotation which are found in the origi- nal, and a slight change in others. Yet the general sense is transferred with remarkable accuracy, and no ground is furnished to cavillers that the citation is inaccurately made. 22-37. The Healing of a Demoniac. The Scribes and Pharisees Blas- pheme. Galilee. Mark 3 : 19-30; Luke 14, 15, 17-23. Following the order of Mark, Dr. Robinson places the healing of this demoniac, and the blasphemy of the scribes and Pharisees, after the ap- pointment of the twelve, and during his second circuit in Galilee. The mi- racle was probably performed on the morning of that day, on which Christ delivered the parable of the sower (13 : 1), and on the evening of which he crossed the sea, and went into the country of the Gadarenes (8 : 28-34). 22. There was brought unto him. Our Lord was at this time in a house (Mark 3 : 19). This should be remembered, in order to understand why his mother and brethren could not reach him on account of the crowd (v. 46 ; Luke 8 : 19). Blind and dumb. This pos- session was one of no common violence, as is evident from the amazement with which the cure was witnessed by the people. 23. Were amazed ; literally, were be- 142 MATTHEW. [A. D. 31. 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 Beelzebub the prince of the devils. 25 And Jesus 'knew their sCh. 9:34; Ma.3:22; Lu. 11:15. side themselves through astonishment. And said one to another. Is not this ; literally, whether perchance is this ? i. e. may not this perhaps be ? The people may have expressed themselves thus doubtfully, through fear of the Phari- sees. Hie son of David. The Messiah, descended from the hne of David. See Ns. on 1 : 1 ; 9 : 27. The people rightly supposed, that such power over demons belonged to no ordinary personage, and regarded the miracle, as it was intended to be, a proof of the Messiahship of Jesus. 24. Btit ivhen the Pharisees heard it, i. e. this inference from his works in favor of his Messiahship. Mark says (3 : 22) that these were scribes which came from Jerusalem. They were per- haps the same pei-sons who had fol- lowed him from Jerusalem, and brought the accusation against his disciples in the cornfields (12 : 2), and who had been doubtless deputed by the rulers to attend him from place to place, to watch his words and actions, in order to find something of which they might accuse him. This felloio doth not cast out, &c. A strong negative affirmation of what is expressed in the positive form in Mark and Luke. The sense is this : there is not a demon which he casts out, in which he is not aided thereto by Beelzebub (see N. on 9 : 34), the prince of devils. He is therefore an impostor, doing nothing wonderful, except through the agency of his mas- ter the devil. It is worthy of note, that they did not deny the reality of his miracles. This they could not do. As they were believers in only one God, if they did not attribute the works of Christ to Him, they had no resource left, but to charge upon him collusion with the great adversary. 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 / the way side ; literally, along or by the way. The field either border- ed upon a path or high-way ; or such a path ran through it. Upon this path some of the seeds, as they fell from the hand of the sower, would of necessity fall, and not being harrowed or plough- ed in, were at once picked up by the birds, which frequent such fields. Foids. See N. on 6 : 15. Devoured them up. The expression in the original is inten- sive. They completely swallowed them down. There was no chance whatever of their taking root and bringing forth fruit. 5, 6. Stony places ; literally, the stony places. So below the thorns, the good qround, these being regarded as parts of the field, which embraced these different kinds of ground. By the ex- pression stony places (literally, rocky places, the word being derived from petra, a rock, and not from petros, a piece of rock, a stone), reference is had, not so much to ground abounding in small stones, as to large, flat rocks because they had no deepness of earth : 6 And when the sun was up, they were scorched ; and because they had no root, they withered away. 7 And some fell among thorns ; and the thorns sprung up, and choked them : (Luke 8 ; 6), overlaid with a thin sur- face of earth, upon which the seed falls and is slightly covered up. In conse- quence of its having to -make its way through so trifling a depth of earth, and the soil being kept warm by the radiation of heat from the rock, such seed springs up speedily, and for a short time gives promise of a vigorous growth. But having no depth of root, the heat of the sun scorches it, and causes it to become sickly and to wither away. WJieyi the sun was up, i. e. poured down its noon-tide heats. Ro- senmuUer refers it to the sun's dissipa- tion of the clouds, which in November in seed time, overspread the sky. Were scorched, i. e. withered away through heat of the sun. Withered away. A better translation would be dried or shrivelled up, the result of too much heat with no depth of root. The plants having a forced and premature growth, first began to droop and wither under the intense solar rays, and soon became dry and without vegetable life. The words finely denote the process of decay and death. 7. Some fell among thorns. In al- most every field are rough places, where the tillage is less thorough, and thorn- bushes spring up. The plough passes through them, and the ground being thus partially prepared, receives the seed, which in due time springs up. But the thorns also spring up, and having a more rapid growth, over- shadow the tender blades, draw away their nourishment, give them no room to grow, and thus choke them. Every tiller of the ground will bear testi- mony to the truth to nature of this par- able. A. D. 31.] CHAPTER XIII. 157 8 But other fell into good I 10 ^ And the disciples came, ground, and brought forth fruit, ' and said unto him, Why speakest some 'an hundredfold, some sixty thou unto them in parables ? fold, some thirtyfold 9 •'Who hath ears to hear, let him hear. eGe. 26:12. /Ch. 11 : 15 ; Ma. 4 : 9. 8. Good ground, i. e. good soil, free from rocks and thorn-bushes. Some ; literally, one, i. e. one seed, represent- ing the class of seeds which yielded so abundantly. So the word some in the next clause is literally, another, in the same collective sense. An hvndred- fold, i. e. each seed yielded one hundred grains. This was a great, but not an unexampled increase (see Gen. 26 : 12). The terms hundred, sixty, thirty fold are used as round numbers to express the varieties of increase from a moderate to a most abundant harvest. In sow- ing a field of even ordinary cultivation, by far the greater number of seeds will fall upon good and productive soil. We are not to infer from this, that they who receive the truth in the love of it, pre- ponderate in numbers over those upon whom the word produces no lasting effect. Would that it were so, but thus far in the history of the gospel, the very opposite is true. 9. Who hath ears, &c. See N. on 11 : 15. 10. And the disciples came. This took place at the close of the discourse. But the explanation and the reason for teaching in parables are here intro- duced, as though they preceded the parable of the tares, mustard seed, and others, which were pronounced on this occasion, while he sat in the ship. There was no interruption of the dis- course, but when it was ended, and they were alone (Mark 4 : 10), the disciples proposed this inquiry. Why speakest thou, &c. If we except the barren fig tree (Luke 13 : 6-9), these are the first recorded parables of our Lord. On this occasion he pronounced seven. So new and unusual a style of address gave rise to the question here proposed. 11. Because it is given unto you, &c. 11 He answered and said unto them, Because ^it is given unto you to know the mysteries of the g Ch. 11 : 25, & 16 : 17 ; Ma. 4 : 11 ; 1 Co. 2:10: 1 Jo. 2 : 27. The general sense of this reply is this : Such is the bUndness and hardness of heart of these Jews, that unless the truths of the gospel are illustrated and enforced by these plain and familiar similitudes, they will remain blind and unaffected by what they hear. But to you, my disciples, whose minds are be- ginning to be enlightened to perceive the mysterious things of the kingdom of heaven, there is no necessity of em- ploying other than plain language. Nothing is more erroneous than to sup- pose that Jesus used an obscure mode of speech, as a sort of judicial punish- ment of those whom he addressed. It is repugnant to the whole tenor of our Savior's ministry. His instructions were always given in the plainest manner, so that men of the most ordinary capacity could understand him. The very na- ture and design of parables forbid also this supposition, that they were in- tended as a means of judicial blindness. They are employed to illustrate, not to darken, a subject. They serve to bring abstruse truths down to the compre- hension of the unlearned and feeble of intellect. They secure for unwelcome truths a lodgment in the mind. This was the ground and reason of their use on the present occasion. The people were so blinded and warped by preju- dices, and a false religious education, that they were in a condition, in which the truth would have a blinding, hard- ening influence, unless commended to them, in the attractive garb of parables and similitudes. This view clothes the instructions of our Lord on this occa- sion, with their usual directness, and adaptation to the capacities of his hearers. The effect of his preaching, even with all its tenderness, plainness, and simplicity, was, doubtless, the hard- 158 MATTHEW. [A. D. 31. kingdom of heaven, but to them it is not given. 12 * For whosoever hath, to him shall be given, and he shall have ACh. 25:29; Ma.4:25; Lu.8:18, &19:26. ening of many hearts, but this was not the intended effect, which was their conversion from impenitence and un- belief. It may be tliought that Mark (4 : 12) conflicts with this view, but the word tliere rendered that, has not the sense of the final cause in order that, but of the event or result, so that, so as that (see N. on 1 : 22). So also the word rendered lest in Mark 4 : 12, is to be translated in consonance with the same idea, so as not, a meaning, which Olshausen, although stoutly contending for the sense i?i order that, admits that it has in the New Testament. The re- sult of the preaching of both Esalas and Christ, and not the designed effect, is most unquestionably taught in Mark, as well as here in Matthew. Is given; literally, has been given. Reference is had to the previous plan and purpose of God in the dispensation of grace. The mi/steries, i. e. the truths and principles of the gospel, shut up from the Jews, through their mistaken notions of the Messianic kingdom. This concealment was not effected by the direct agency of God, but by their own depraved and worldly views of the glory of the promised Messiah. Alford pertinently remarks, " the Kingdom of Heaven, like other kingdoms, has its secrets (Rom. 16 : 2.5), and inner coun- sels, which strangers must not know, but are only revealed to the humble, diligent hearers." 0/ the kingdom, i. e. pertaining or relating to the kingdom. 12. For whosoever hath, &c. Those who receive the truth of the gospel, shall from time to time receive new light in regard to its mysteries, and clearer views of the Messiah's kingdom. Those, on the other hand, who have little spiritual knowledge, and who take no pains to increase it, but close their eyes and ears to the truth, shall be- come more and more darkened by sin and unbelief, until the little spiritual | more abundance : but whosoever hath not, from him shall be taken away even that he hath. 13 Therefore speak I to them discernment they had, is totally lost. The language is proverbial, and is bor- rowed from worldly riches, which, in the hands of the prudent and indus- trious, increase, but when committed to the slothful and improvident, soon waste away. This verse contains the reason why plain language of instruction was addressed to his disciples, while to the ignorant and benighted masses, par- ables were spoken. The design was to arrest their attention, and bring them to the possession of the spiritual riches, which they were in danger of losing through the hardness and impiety of their hearts. It was not our Lord's design to take away the faint rehgious knowledge which they had, but to in- crease it. But so imminent was their danger of losing every rehgious im- pression, and relapsing into moral stupidity and blindness, that he deemed it necessary to administer truth to them in its most captivating and unobjection- able form, and therefore addressed them in parables. TTiat hath, i. e. has made a proper use of the knowledge and privileges which he possesses. Shall have abu7idance ; literally, shall have in greater abundance, or 7nore abuiulantly. His former knowledge and power of spiritual discernment shall be greatly increased. Hath not, i. e. has made no use of his spiritual gifts and blessings, and is satisfied to grope in darkness. Even that he hath. He shall lose even the privileges which he possesses, and become utterly destitute of every means of religious light and attainment. 13. Therefore, because of their in- sensibilty and blindness, which would lead them to reject truth plainly spoken. Speak 1 to them in parables, in a way which arrests their attention and ob- tains their assent, before their preju- dice and impiety are fully aroused to opposition. Because they seeing, see not, i. e. while they have the highest ad- A. D. 31.] CHAPTER XIII. 159 in parables : because they seeing, see not ; and hearing, they heai* not, neither do they understand. 14 And in them is fulfilled the prophecy of Esaias, which saith, ' By hearing ye shall hear, and shall not understand ; and seeing ils 6:9; Ez. 12 : 2 ; Ma.4:12; Lu.8:10; Jn. 12 : 40 ; Ac. 28 : 26, 2T ; Eo. 11 : 8 ; 2 Co. 8 : 14, 15. vantages for seeing, they are dull, stupid, and have no spiritual discern- ment of the truth. No method of in- struction is so" well adapted to such per- sons, as that conveyed in the way of parables. Hearing^ they hear not. The preceding sentiment expressed in varied form. While such persons hear with the outward ear the gospel message, they are so dull of spiritual understand- ing, that it is to them as though they heard it not. All this shows their blind obstinacy and hardened wickedness, and furnishes the reason, why Jesus tried to reach their heart through the medium of parables. 14. In tliem is fulfilled^ i. e. has, as it were, a second fulfillment. They were so like the people to whom Isaiah ministered, that there was another, and by as much as our Savior's ministration was of a higher order than that of this prophet, a higher fulfillment. T}ie pro- pheci/ of Esaias. The quotation is from Isa. 6 ; 9, 10, and conforms in sense, although not in verbal exactness to the original. By hearing ye shall hear. Tiiis is a Hebraism intending to give emphasis, and therefore is the very sense of the origiiud, " hear ye indeed ;" literally, "hear ye ever so often." And shall not understand. This is the result. So in the original, " but understand not ;" literally, " ye will not under- stand." Seeing, ye shall see. In the original: "See ye ever so frequently." Shall 7iot perceive. Original: "Perceive not ;" literally, " ye will not discern." Here the result is again given. It is not the aim or purpose of God, in send- ing forth his ministers, to harden men's hearts and darken their understanding, ye shall see, and shall not per- ceive 15 For this people's heart is waxed gross, and iheir ears *are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, * He. 5: 11. although it has oftentimes this sad effect. 15. Is waxed gross, i. e. has become dull and heavy. Physical obesity is here put for mental dulness, from the notion quite prevalent in all ages, that excess of fat tends to mental stupidity. There is here a sUght departure from the original, which is, " make the heart of this people fat," i. e. declare God's message, the effect of which, in their present condition, will be to render them still more dull and insensible. In our Lord's quotation, this effect is brought out, it answering best the de- sign of his citation, which was to show the exceeding wickedness and spiritual insensibility of the Jews. This verse thus becomes, as it was intended, ex- planatory and confirmatory of v. 14, viz. that the result of attempting to im- part to them divine truth, had only been to render them more and more in- sensible to its saving influence. And their ears are dull of hearing ; literally, they hear heavily with their ears (i. e. indistinctly, as when dull and confused sounds strike upon the ear). Accord- ing to the well known laws of Hebrew poetry, the preceding sentiment is here expressed in varied form. Their eyes they have closed in order not to see. In this third parallelism, the same idea is continued under varied imagery. The general sentiment is that they have become utterly insensible to di- vine truth, and hence the effect of any presentation of it, is to harden their heart, and fit them more certainly for destruction. This was the sad result of Isaiah's preaching, and also of our Sa- vior's, in many instances, even though 160 MATTHEW. and hear with iheir ears, and should understand with their heart, and should be converted, and I should heal them. 16 But 'blessed are your eyes, i Ch. 16 : 17 ; Lu. 10 : 23, 24 ; Jn. 20 : 29. he spoke to them in parables and siniihtudes. The words, their eyes they have closed, show that the act was their own, and for it they were, therefore, Wameworthy. By a course of wrong doing, men very often render themselves incapable of understanding and appreciating the spiritual truths of the gospel. This blindness may be fatal, but resulting as it does, from their own perverseness, furnishes no excuse for their not coming to the light. Lest. See N. on v. 11. This word does not here denote design, but the result of the dulness just spoken of. The sense is, so that they will not see, &c. In the quotation of this passage by John (12 : 40), the Greek word for so that, is employed in the place of the one here rendered lest, which shows that the eventual signification is the correct one. The original in Isaiah has the same sense, according to the best interpreters. Should understand, &c. This is placed in opposition to the fatness or dulness of heart, charged upon them in the former part of the verse. Should be converted; literally, should turn unto God. This is the in- variable result of the clearing or purify- ing of the spiritual senses, as denoted in the preceding clauses. As soon as light begins to break in upon the soul, it turns to God, that " in His light it may see light." Such appears to be the sense of this very difficult portion of Swipture. It will be seen that a different view of the design of our Savior's parables, will, of necessity, lead to a different interpreta- tion of the quotation from Isaiah. They who think that our Lord, in the words of Doddridge, " in just displea- sure preached to them in this ob.scure lang\iage, that what was their crime might be their punishment ;" or with 01- [A. D. 31. and your ears, for for they see they hear. 17 For verily I say unto you, "■ That many prophets and right- eous men have desired to see m He. 11 : 13 ; 1 Pe. 1 : 10, 11. shausen, suppose that " their failing to understand him, was the object design- ed by our Lord in using the language of parables ;" or with Alford, that his purpose in thus speaking was the qual- ity possessed by them (i. e. the par- ables) " of hiding their meaning from the hard-hearted and sensual," will view the whole narration and the citation from Isaiah in a quite different light from those, who think that Jesus adopt- ed this mode of instruction, in conde- scension to their spiritual bhndness and deep-rooted prejudices, which rendered them insensible and averse to truths plainly spoken. But this latter view has certainly this advantage, that it as- signs to these parables an enlightening service, the true end of parabolic in- struction, and magnifies the compas- sionate mercy of Jesus in resorting to this means to bring the multitude, sunk in the depths of sin and moral insensi- bility, to open their hearts to the recep- tion of truth. 16. Blessed are your eyes, &c. In contrast with the deplorable condition of the Jews through spiritual blindness, Christ pronounces his disciples happy, in that they were permitted to see and understand the great truths of the gos- pel, which he was then unfolding to them. 17. The age too in which they lived, in the very time of the Messiah's ad- vent, so long and anxiously expected by the greatest and most pious of the Jewish nation, rendered them fit sub- jects of congratulation. Many prophets and righteous men, &c. A general expectation of the Messiah pervaded the Jewish nation, attended with the strongest desire for his speedy appear- ance. Especially was this true of the prophets (1 Pet. 10-12) and eminent saints. They looked to his advent, as A. D. 31.] CHAPTER XIII. 161 those ihin^s'vAiich. ye see, and have not seeu them ; and to hear those things which ye hear, and have not heard them. 18 IT " Hear ye therefore the parable of the sower. 19 When any one heareth the «. Ma. 4:14; Lu. 8 : 11. the consummation of all their hopes for the renovation and elevation of. the Jewish commonwealth. Many of them, Hke Simeon (Luke 2 : 29) would have declared their readiness to leave this world for another, could their eyes have once beheld Him, who was their hope and expectation as the King and Deliverer of Israel. See John 8 : 56 ; Heb. 11 : 13. Righteous men but not endowed with the spirit of prophecy. Luke has " kings," i. e. such righteous kings as David, Hezekiah, Josiah, &c. 18. Hear ye therefore the parable, i. e. attend to its explanation. Olshausen, however, denies that this should be trans- lated hear the exposition of tlie parable ; and yet but a few lines previous he re- marks, that this is one of the few para- bles, of which we possess an authori- tative explanation by the Lord. 19. Heareth the word, as preached by Christ and his apostles and ministers. This was the seed sown (Luke 8 : 11). The kingdom of grace established by the Messiah. Understandeth it not, througi carelessness and inattention. The effect is here put for the cause. The hardness and insensibility of the heart is well represented by a hard- trodden way side, on which the seed falls with no impression. These care- less, insensible hearers of God's word constitute the great majority of those who sit under the gospel. The faint impressions made upon them by the word, pass away and are lost through the agency of Satan, who is ever at hand to catch away that which is sown in the heart. Compare 22 : 5 ; 2 Cor. 4 : 4. Then Cometh. The devil, although always at hand to frustrate the designs of grace, is said to come, in order to keep up the simil- itude between him and the birds of the word " of the kingdom, and un- derstandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. 20 But he that received the o Ch. 4 : 23. parable, which were said to come, as soon as the sower had passed along, and snatch up the seeds which fell from his hand. The wicked one ; literally, the wicked, put by way of emphasis for Satan (Mark 4 : 15), who acts not only himself, but through the agency of in- ferior demons. Had we not received this explanation from our Lord himself, it is doubtful, as Olshausen remarks, whether we should not have interpreted these birds, as designating injurious in- fluences of one kind and another, in- stead of the adversary himself. But Satan works by a great variety of in- strumentalities, and adverse influences to the reception of the truth, are all parts of his great machinery to ruin souls. In his heart, as the seat of the affec- tions, emotions, passions. Some, how- ever, refer it here to the mind, the seat of the intellect. This is he which re- ceived seed by the way side ; literally, was sown on the way side. A strongly ex- pressed metaphor, by which the man is said to be sown along the way side, in the sense of having received the word in his heart, like seed cast upon the hard-beaten path. In the same way, we speak of a field as having been sown, after it has received the seed. 20. But he that received the seed. Here also, he that was sown. See preceding Note. In stony places. See Note on v. 5. The same is he that heareth ; liter- ally, this is one who heareth. Anon, i. e. immediately, " forthwith. With joy receiveth it. This is an advance upon the way side hearers, who heard the word, but understood it not. These receive it with joy. It proffers to them salvation. It speaks of peace, happi- ness, and endless life. Religion as- sumes for the time alovely aspect. In 162 MATTHEW. [A. D. 31. seed into stony places, the same is ariseth because of the word, by he that heareth the word, and and by ' he is ofiFended. anon ^with joy receiveth it ; 21 Yet hath he not root in himself, but dureth for a while : for when tribulation or persecution p Is. 58 : 2; Ez. 33 : 31, 32 ; Jn. 5 : 85. g'Cb.ll: 6; 2 Ti. 1 : 15. a kind of joyous transport, but with little thought or reflection, they be- came her followers. Like tlie seed fall- ing upon the shallow soil overspreading the rock, they start forth upon their religious career, far in advance of their more reflecting companions, and for a time manifest a zeal, which to those in- experienced in such cases, appears to be genuine and abiding. 21. Yet hath he not root in hhnself, i. e. in his own nature or spiritual being. The word is not deeply rooted in his heart. Its effect is emotional, transient, evanescent. But dureth for a while ; literally, is a temporary (disci- ple), " the creature of circumstances." Alford. For when tribulation, &c. In the early ages of the church and in sub- sequent times of persecution, the trials here mentioned constituted the touch- stone of true faith in Christ. Every age however has its peculiar tests, by which the true character of stony- ground hearers is soon ascertained. Tribulation ; literally, pressure or com- pression, and referring in this place to the evils, by which men are pressed and straitened, and which test their faith, patience, and perseverance. Reference is had to private calamities and misfor- tunes, just as persecution refers to those of a more public nature. Because of the word, i. e. the gospel in which they have professed a belief. By and by. The same word, translated anon or im- mediately, in the preceding verse. The apostacy of these stony-ground hearers, was as sudden as their professed con- version. He is offended ; literally, caused (by these trials and persecu- tions) to stumble, i. e. to fall away from the truth. See Luke 8:13. 2 '2. He also that received seed. See N. on V. 19. Among the thorns. See N. 22 "■ He also that received seed ' among the thorns is he that hear- eth the word; and the care of rCh. 1928;Ma.lO:23;Lu. 18:24;lTi. 6: 2 Ti. 4 : 10. « Je. 4 : 3. on V. 7. Is he that heareth the word; literally, this is one who heareth, &c. The cla^ here represented, embrace the gospel, with more thought and reflec- tion than the stony-ground hearers, and endure for a longer season. Many of them maintain a fair outward profes- sion during their whole hfe. The soil is good, the seed is well received, but the plants are choked and rendered un- fruitful, by the rank growth of thorns which springs up with them. The per- sons here referred to are immersed in worldly pursuits. Mammon is their god. The claims of business exhaust their time and energies. The pleasures of life also exert a powerful and pernicious influence. They become worldly-mind- ed and unfruitful. The cause of Christ gains nothing by their professed dis- cipleship, and they are found at last to have been wholly destitute of genuine piety. The care of this world, i. e. worldly cares and anxieties which dis- tract the mind. Deceitfidness of riches. Riches deceive the soul by the fictitious happiness which they afford, and by causing the duties of religion to be de- ferred, until a sufficiency of wealth gives ample time to attend to them. Mark (4 : 19) adds to the delusion of riches, " the lust of other things," which is what Luke in the parallel pas- sage (8 : 14) denotes " pleasures of this life." The pursuit of wealth or pleasure is alike baneful to the interest of the soul. In respect to these classes of hearers, it should be noticed, that while there is an apparent gradation for the better, from the careless, insensible way-side hearers, to the stony-ground hearers who joyfuUy received the word, and gave promise in the outset of much fruit, and then to those in whose heart the seed took deep root, but unhappily A. D. 31.] CHAPTER XIII. 163 this world, and the deceitfulness of riches choke the word, aud he becometh unfruitful. 23 But he that received seed in- to the good ground is he that hear- eth the word, and understandeth among thorns which choked the word and rendered it unfruitful. Yet the real progress is downward, the condi- tion of each class being worse than the preceding. 23. Into good ground, i. e. good soil, free from weeds and thorns, and not underlaid by rocks. The class here re- presented are true and genuine con- verts. It is not implied that the soil of their hearts was good by nature, but only as it was made so by the grace of God. The parable does not turn aside, to guard against misconstructions and perversions of truth. The word of God abundantly shows that the heart is des- perately wicked, and not at all incHned of itself to receive divine truth in the spirit of love and obedience. Nor is it here taught that this was the first sowing of their heart. They may have belonged previously to the way-side, stony-ground, or thorn-bearing hearers, one or all of them at different times, but now their heart is inclined, by the sovereign grace of God, to receive the gospel message in penitence, faith, and love. Nor is their own active agency in this to be overlooked. They reason, choose, determine, obey. All the ac- tivities of their mind are in motion. But the parable brings simply and sole- ly to view, the fit condition of their heart, at the time of the sowing, to receive the truth, and the good re- sults of this reception of it. Under- atandeth it, i. e. comprehends the truth in all its bearings and realities. Which also beareth fruit. The true and only criterion of Christian character is found in the fruits of piety (see 7 : 16, 20). In Luke (8 : 15) it Is thus ex- pressed, " bringeth forth fruit with pa- tience," i. e. with a patient endurance and perseverance under those trials, which caused the stony-ground hearers to fall away. Some an hundredfold, &c. This , U ; which also beareth fruit, and bringeth forth, some an hundred- fold, some sixty, some thirty. 24 if Another parable put he forth unto them, saying, The kingdom of heaven is likened unto denotes the different degrees of fidehty and activity in the Christian life. No reference is made to the different talents and capacities which man have, as in the parable of the talents (25 : 14-30), for there the improvement or increase was the same. But here the soil (i. e. the capacities and privileges) were the same, but the yield or increase varied. All these points are to be carefully noted, in studying and comparing the parables. Truth is presented by our Lord in a great variety of forms, and each parable has some new phase of doctrine or duty to illustrate and en- force. 24-53. Parable of the Tares, &c. Near Capernawn. Mark 4 : 26-34. 24. Another parable, &c. As a sort of application to his explanation of the parable of the sower, our Lord urges upon his disciples (see Mark 4: 21-25; Luke 8 : 16-18) the duty of communi- cating faithfully to others, the truths which they are receiving from him. Then follows this parable of the tares, which is found only in Matthew's gos- pel. Ptit he forth, i. e. propounded, delivered. Kingdom of heaven refers here to the visible church on earth. This parable illustrates the variety of characters good and bad, which through the preaching of the word, are intro- duced into the church, and the final separation which will take place at the day of judgment. Is likened iinto a man, i. e. to the circumstances detailed of a man. The comparison, a similar form of which is found in 18: 23, is compendious and elliptical. Good seed, i. e. of good quality. In his field, i. e. a field for tillage, as lands in Palestine were not divided into enclosed fields, as in our country. Olshausen interprets this : which in his field (as the place of his labor) sowed good seed. But an ac- curate translation of the original, as 164 MATTHEW. [A. D. 31. a man "which sowed good seed in his field : 25 But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also. well as a reference to vs. 2Y, 31, gives the sense : which sowed his field with good seed, the preposition ofrest follow- ing the verb of motion, according to the grammatical principle laid down in N. on 3 : 6. 25. But while men slept. This seems to refer to the nap at noon, which the orientals were fond of taking, on ac- count of the oppressive heat of their cUmate. See 2 Sam. 4 : 5 ; 11 : 2. We are not from this to charge necessarily upon those, under whose ministry spiritual tares are sown, negligence or sloth. Oftentimes the devil performs this work in the midst of the most in- cessant and watchful labors of Christ's ministers. This circumstance is added to render the parable natural and com- plete, inasmuch as the hour of sleep, would be the time, when a wicked and revengeful man would do the mischief here spoken of Olshausen, Alford, and others consider the night time as simply designated. But whether it refers to sleep at night, or the usual nap at noon, no negligence is charged upon the ser- vants, as they were only taking their accustomed rest. Men; literally, the men generically spoken. See N. on 10 : 16. His enemy, i. e. the enemy of the man to whom the field belonged. Came into the field. Tares, i. e. darnel, which at first closely resembles the blades of wheat. It was called by the Rabbins, bastard ivheat. So deleterious was it to the wheat, that Virgil calls it, infelix lolium, the %i,nhappy darnel. Among the wheat ; literally in the midst of the wheat, not on the borders of the field, but in the very central and most highly cultivated portions. Went his 27 So the servants of the house- holder came and said unto him, Sir, didst not thou sow good seed in thy field ? from whence then hath it tares ? 28 He said unto them, An ene- my hath done this. The servants said unto him, Wilt thou then that we go and gather them up ? 29 But he said. Nay ; lest while way, i. e. departed from the field with- out detection. 26. But when the blade, &c. It was not until the ears of grain began to ap- pear, that the tares were distinguished. Our Savior here again illustrates the principle, that his followers are to be known by their fruits. 27. Servants ; literally slaves, but here used in a secondary sense to denote per- sons in voluntary service. Householder ; translated in 10 : 25, master of the house. Sir; literally lord, master, an honorary title of address. Didst thou not sow, &c. Their surprise at the appearance of the tares, is denoted by this question. Whence then hath it tares ? It was in- explicable to them. They knew that they had sown pure seed-grain, and the cause of this growth of tares was beyond their comprehension. So the ministers of Christ are oftentimes amazed at the springing up of error in the midst of a faithful inculcation of the pure word of life. 28. An enemy hath done this. Such acts of malice are spoken of by writers, as not unknown in Oriental countries ; and Alford cites an example in his own case, a field of his in Leicestershire, being maliciously sown with charlock over the wheat. Jlie servants said, &c. The interest which these servants took in their master's property, is worthy of imitation by all from whom service to their superiors is due. And gather them up, i. e. pull them up, as appears from the injury to which this process of extirpation would expose the wheat. 29. Lest while ye 'gather, &c. The tares were injurious to the wheat, but not so much so, as the loosening of the A. D. 31.] CHAPTER XIII. 165 ye gather up the tares, ye root up also the wheat with them. 30 Let both grow together un- til the harvest : and in the time of harvest I will say to the reap- ers, Gather ye together first the < Ch. 3 : 12. roots occasioned by pulling up the tares. Here were two evils, one of which was to be endured for a season, lest the other and greater should take place. This was the decision of the householder, who in this similitude rep- resents Jesus Christ. This principle that the least of two evils is to be pre- ferred (not for its own sake, but relative- ly), is in accordance with the teachings of Christ, as well as with common sense, and is of frequent apphcation in reform- ing the abuses of society. The hot- headed and intemperate zeal of some, would lead them to the immediate eradication of social evils, without any thought as to the consequences. But a wise reformer will always consider well the effect of every measure upon the prosperity and perpetuity of organ- izations, that are to be left untouched, as essential to the well being of the community. 30. Let both grow together^ &c. The tares were to remain undisturbed. They were suffered to grow side by side with the precious wheat. They drank the same moisture from the earth, were ripened by the same rays of the sun, but only to be prepared for burning at the time of harvest. So graceless professors enjoy the same ordinances of the gospel, receive the same religious instruction from a faith- ful ministry, have the same Bible, sit around the same table of communion, and yet are only fitted thereby for a more terrible condemnation. Until the harvest. On the 16th day from the first new moon in April, the first hand- ful of ripe barley was carried to the altar, and then commenced the harvest. The barley was firsft gathered, and then the wheat and other grains. The time of the harvest, which continued from tares, and bind them in bundles to burn them : but ' gather the wheat into my barn. 31 II Another parable put he forth unto them, saying, " The kingdom of heaven is like to a wis. 2:2,3; Mi. 4: 1 ; Ma. 4 : 30; Lu. 13:18, 19. the passover until Pentecost,sevfin weeks, was almost one continual festival. The rich harvest was gathered with songs and other rejoicings, and all were cheerful and happy. Reapers. The sickle was commonly used in gathering in the Hebrew harvest. Gather ye together, &c. As the reapers passed through the fields, the tares were first to be gathered out and bound in bundles, in order to be carried off to be burned. Then the wheat was to be gathered into the barn. The explana- tion of this parable by our Lord (vs. o1— 43), renders it unnecessary here to re- vert to the spiritual lesson which it teaches. Augustine explains the gather- ing of the tares into bundles, that the wicked will be separated into classes and punished, " rapacious with ra- pacious, adulterers with adulterers, murderers with murderers, thieves with thieves," &c. But this presses the figurative language too far, which is based simply on the manner in which the products of a field are removed, and is not intended to teach any thing farther, than the simple separation of the tares from the wheat. 31. Another parable, &c. Mark (4: 30) introduces this parable by a ques- tion on the part of Christ, as to what he should hken the kingdom of God, a somewhat common method, by which he drew attention to what he was about to say. See N. on 11 : 16. The king- do7ii of heaven, i. e. the growth and progress of the visible church on earth, including perhaps the idea of the growth and enlargement of piety in the soul of the believer. A grain of mus- tard seed, a proverbial expression for any thing very small. The smallness and comparative insignificancy is ren- dered still more prominent, from the 166 MATTHEW. [A. D. 31. grain of mustard-seed, wliicli a man took, and sowed in his field : 32 Which indeed is the least of all seeds : but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. X Lu. 13 : 20. fact, that it was a single grain of this seed, that is here spoken of. Sowed. Here used of a single seed in the sense of planted. 32. Least of all (literally, less than all) seeds is here opposed to greatest of all (literally greater than all) herbs in the next clause. Here lies the point of the parable, by which is represented the wide propagation and spread of the gospel from a very small beginning. Herbs, garden plants, vegetables. Be- coineth (as it were) a tree., &c. This plant grew in Palestine to a much larger size than with us. Irby and Mangles found it " growing wild, as high as the horse's head. Some think that a shrub or small tree is meant, whose fruit hanging in clusters resembles a cur- rant, and has the taste of mustard. The above named travellers found this fruit near the Dead Sea. So that denotes the result of the size, to which the plant grows. Lodge in tJie branches thereof, i. e. make it a resting place and shelter from the heat of the sun. All this is the drapery, so to speak, of the parable, and should not be pressed to any service, except that for which it was designed, to make more natural and prominent the simiUtude. It were almost needless to say, how the truth taught in this parable was verified in the history of the infant church, which from the smallest and most humble be- ginning, increased and spread to such an extent, that even in the apostolic age, the whole civilized world felt and owned its power. 33. The kingdom of heaven, here refers to the changing, renewing, per- vading influence, which the gospel exerts upon the whole spiritual man, or 33 % "'Another parable spake he unto them; The kingdom of; heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. 34 "AH these things spake Jesus unto the multitude in parables j 2/ Ma. 4 : 33, 34. the nature and transforming power of religion in the soul. Like the preced- ing parable, a general reference is doubtless had also, to the external en- largment and spread of the kingdom of Christ. It is well said by Alford, that the parable of the grain of mustard seed had reference to the developing power of the kingdom of Christ, this parable, to the power which it possesses of penetrating and assimilating a foreign mass, till all be taken up into it. Leaven. The assimilating influence which leaven or sour dough, exerts upon every particle of the mass with which it is mixed, is too well known to need description. Here lies the {)oint of the parable. Grace in the heart transforms to its own likeness the whole spiritual man. So will all the nations of the earth, by the pervading and transforming spirit of the gospel, be- come the Kingdom of our Lord Jesus Christ, and have no other God but Je- hovah. Hid. When mixed with the meal in the form of dough, it was con- cealed from the eye, but yet its all-per- vading, transmuting influence was actively at work. Three measures. A measure contained about a peck and a half. Hence three measures would be something more than a bushel. Neither the capacity or number of the meas- ures is essential to the parable. All such definiteuess of description is simply intended to render the simili- tude more natural and striking. 34. All these things, i. e. aU these truths of the gospel. Witho^d a par- able, &c. This does not mean that in preaching to the multitude on this oc- casion, he absolutely uttered nothing but parables. It rather denotes his A. D. 31.] CHAPTER XIII. 167 and without a parable spake he not unto them : 35 That it might be fulfilled which was spoken by the prophet, saying, ' I will open my mouth in parables ; " I will utter things which have been kept secret from the foundation of the world. 35 Then Jesus sent the multi- 6 Ps. 78 : 2. a Eo. 16 : 25, 26 ; 1 Co. 2 : 7 ; Ep. 3:9; Col. 1 : 26. frequent use of these similitudes to en- force and illustrate truths, which, in plain language would have been un- welcome and obscure to them. This view is confirmed by the use of the imperfect in the original Greek, which would be more correctly translated was accustomed to speak. 35. TTiat it might be, &c. See N. on 1 : 22. Spoken by the prophet (Ps. 78 : 2). The Psalms are classed with the prophetical writings of the Old Testa- ment. The Psalm here referred to is ascribed to Asaph. It had a fulfillment, in the similarity of Asaph's teaching by parables and dark sayings, to the mode of instruction adopted by Christ. / will open my mouth. See N. on 5 : 2. In parables. Both here and in 15 : 15, this word is to be taken in the more general sense of dark sayings, or apo- thegms of obscure and deep meaning. / will utter ; literally, viill pour forth, referring to a full, flowing, and earnest mode of address. Things which have been kept secret ; literally, thhigs hidden or concealed, spoken of truths previous- ly unknown. From the foundation of tlie world, i. e. from the beginning of the world, from the first creation of man. The expression refers to the common notion in ancient times, that the world was an irnmense plane sur- face, resting on a solid foundation. An objection has been made that the psalm of Asaph here referred to, contains no parat)le. But the whole psahn is a parable or similitude, in which the story of God's mercy and judgment, dis- played in leading Israel from Egypt into the promised land, and in rejecting tude away, and went into the house : and his disciples came un- to him, saying, Declare unto us the parable of the tares of the field. 37 He answered, and said unto them, He that soweth the good seed is the Son of man ; 38 * The field is the world ; the 6 Ch. 24 : 14, & 28 : 19 ; Ma. 16 : 15, 20 ; Lu. 24 : 47 ; Eo. 10 : 18 ; Col. 1 : 6. Ephraim for Judah and Mount Zion, and choosing David " to feed Jacob his people and Israel his inheritance," is a prophetic type of the rejection of the Jews, and the gathering in of the Gentiles under the Son of David, the Messiah. Compare 1 Cor. 1 : 6, 11. 36. Sent the tnultitude away to their respective homes. Went into the house referred to in v. 1, on which see Note. His disciples caine, &c. See N. on v. 10. Declare (i. e. explain) unto ms. Mark (4 : 34) says that when they were alone, he expounded all things to his disciples. 37-42. There is, perhaps, no parable of the New Testament in which the circumstances are all so full of mean- ing, and so clearly explained, as the parable of the tares, and our Lord's exposition of it may be taken as a model key, by which we may unlock the meaning of those which he has left unexplained. With such an expo-sition as we have before us, comment upon the parable hardly seems necessary. Yet a few verbal explanations may be of some use. 37, 38. He that soweth, &c. Christ was himself a preacher of the truth, and, as the householder sowed his field through the agency of his servants, so our Lord also preaches through his ministers, who in every age have faith- fully dispensed the word of life. Tlie field is the world. The gospel has been provided for man. Wherever human beings are to be found on the face of the earth, there the glad news of sal- vation is to be proclaimed. No nation or people are to be passed by. lu the 168 MATTHEW. [A. D. 31. good seed are the children of the kingdom ; but the tares are ' the children of the wicked one ; c Ge. 3 : 13 ; Jn. 8 : 44; Ac. 13 : 10 ; IJo. 3 : 8. hearing of all it is to be proclaimed : " Come, for all things are now ready." How slow have been God's people to acknowledge and act upon the great truth, that the whole world is the field, committed to them for tillage by their Lord and Savior. In some of its as- pects, th^ yield seems here to be put for the church, co-existent and, in its future triumph, co-extensive with the world, and hence represented by the world. The tares, while there is nothing to forbid their application to sinners in general, yet seem to find their true and most appropriate archetype in false professors, who enjoy the same spiritual nurture and genial influence, which mature and ripen the plants of grace, and yet have no spiritual life, and bring forth no fruit of holiness. The parable is evidently intended to take a wide scope, and may refer to the world into which sin came through Satanic agency, and was thus super- sown upon the work, which God him- self pronounced to be very good, and in which is the church, as Augustine calls it, triticum inter zizania, the wheat amonff tares ; or to the church itself em- bosoming hypocrites and deceived souls, rendered such by the agency of the devil. TTie good seed are the children, &c. Literally, as to the good seed, these are the children, &c. The seed is here put for those in whose hearts it was sown, and the phrase, children of the kingdom, refers to the true subjects or citizens of the Messiah's kingdom. Op- posed to these are the tares, represent- ing the children of the wicked one, the subjects and vassals of Satan. These two classes are found in the world, and even in the church itself, enjoying the same privileges, and walking apparently in the same path, but reserved for ends, as diverse as are their character and parentage. 39. Tlie enemy. " An enemy hath done this," v. 28. Such injury could 39 The enemy that sowed them is the devil ; '' the harvest is the d Joel 3: 13: Ee.l4:15. only proceed from enmity of the worst kind. Satan is the enemy of all good. Every influence which he exerts upon man, emanates from malignant hostility to God and his creatures. T!ie harvest is the end, &c. The similitude between gathering in a harvest, which for months has been growing and ripening for the sickle, and assembling mankind at the day of judgment, is obvious and ap- propriate. The end of the wo7-ld here de- notes the second coming of Christ to judgment, although sometimes it is used to denote the end of the Jewish dispensation (see Heb. 9 : 26 : 1 Cor. 10 : 11), or the consummation and change of things attendant upon the coming of the Messiah. The word translated world, literally signifies, dura- tion of time, a great cycle of time, an age or period of the world, a present age or dispensation. Hence the phrase end of the world comes to signify the end of the present system of things (i. e. the world), or the end of fheprescnt economy, as the Mosaic institutions, the Jewish econo- my. So the phrase world to come, may refer specially to the Messianic reign as succeeding the Mosaic dispensation, or generally to the endless duration, which is to follow the closing up of this world's history at the day of judgment. Al- though this parable in its general appli- cation, looks forward to the end of the world at the day of judgment, yet it properly has reference only to the end of the present terrestrial life of man. But the phrase, end of the ivorld, is select- ed for the obvious reason, that public judgment will then be pronounced, ac- cording to the characters formed in life. The life-time of the world, so to speak, will then come to an end. Its great harvest will be gathered in, con- sisting of the good and bad in every age from the beginning to the end of time. In like manner our Lord speaks of his sudden coming to judgment, in reference to which all are to be ready A. D. 31.] CHAPTER XIII. 169 end of the world ; and the reapers are the angels. 40 As therefore the tares are gathered and burned in the fire ; so shall it be iu the end of this world. 41 The Son of man shall send forth his angels, ' and they shall eCh. 18:7: 2Pe. 2:1, 2. /Ch.3:12;Ee. 19 : 20, & 20 : 10. (24 : 44), and yet this in its special per- sonal application to man, can only be referred to his summons at the hour of death. This twofold reference is contin- ually kept up in those great predictions, in which, besides, the great and final coming of our Lord, a subordinate com- ing at the hour of death, or to execute sudden and dreadful judgments at the destruction of Jerusalem, is also referred to. The reapers are the angels. See vs. 41, 49, where the ministry of angels at the day of judgment, is more particu- larly referred to. See also 25 : 31 ; Mark 8 : 38 ; 2 Thess. 1:7, also Rev. 14 : 19, where a reference is had to the angelic agency in the events of that great day. 40. This verse declares the similitude between the gathering together and burning of the tares, and the doom of the wicked at the day of final account. In the end of this world. The presence of the word this, has led some to think that reference is principally had to the end of the Jewish age or economy. But it applies equally well to the more extended age or constitution of things, to be closed up at the day of final judg- ment, and this sense is obviously de- manded here. 41. This and the following verse are illustrative of the simihtude spoken of in V. 40. His angels. Although of so humble a condition, Jesus does not hesitate to speak of himself as the Lord of angels, thus referring to his higher divine nature, which at the day of judg- ment will be fully manifested. All thinris that offend ; literally, all the slnndding-blocks, which are causes of offence and falling away from the truth. Vol. I.— 8. gather out of his kingdom all things that ofi^end, and them which do iniquity ; 42 ■' And shall cast them into a furnace of fire : ^ there shall be wailing and gnashing of teeth. 43 '' Then shall the righteous shine forth as the sun in the kiug- {/Ch.8:12; ver.50. ;iDa.l2:3; lCo.15: 42, 43, 58. The word is manifestly used here of persons, who are the stumbling-blocks of God's kingdom, although Steir un- derstands it also of things, such as doc- trines, opinions, practices, organiza- tions, and the like. In the next clause, andm not connective but explanatory ; even them which do iniquity. False teachers are eminently to be regarded as stumbling-blocks, and indeed all are to be included in the terra, who by word or example cause others to go astray. 42. And shall cast them, &c. This shows that persons are referred to in the preceding verse. There is evident allusion here to the punishment of burning alive. See Dan. 3 : 10. We are not to suppose that the place of punishment in the eternal world, is a \iiQ\-ji\ furnace of fire. But what must the reality be, when such terrific imagery is employed by our Savior to express its dreadful nature. A furnace ; (liter- ally, the furnace. See N. on 8 : 12). The word properly refers to ovens or furnaces, used for smelting metals, burn- ing pottery, baking, and the like, where intense heat was required. There shall be wailing, &c. See N. on 8 : 12, espe- cially on the use of the article, which is found also here. These words denote the effect of their dreadful punishment. Wailings of anguish, and gnashing of teeth through pain and despair, will ever attest their unutterable woe. No words could more forcibly depict the unfathomable depths of their suffering, than those in this verse. 43. Then shall the righteous shine forth, &c. How peaceful and beautiful is this picture of the ineffable bliss of 170 MATTHEW. [A. D. 31. dom of their Father. ' Who hath ears to hear, let him hear. 4J: 1" Again, The kingdom of heaven is like unto treasure hid in a field ; the which when a man hath found, he hideth, and for joj i Ver. 9. the righteous, thus placed in contrast with the agony and despair of lost souls, ^s the sun. The comparison is exceed- ingly beautiful and expressive. As the sun shines out from a cloud, which for a time has concealed its rays, so the righteous, humble and obscure as may have been their previous condition, shall then shine forth in the likeness of Christ, and become partakers of his glory. In the Hngdo7n of their Father, i. e. in heaven, the seat and centre of God's kingdom. Who hath ears, &c. A most timely caution, at the close of such an announcement, respecting the future condition of the righteous and the wicked. See N. on 11 : 15. 44. It is probable that our Lord spoke this and the following parables to the disciples, who had gathered around hrm, to listen to the explana- tion of the parable of the tares. The kingdom of heaven refers here to the necessity of a personal possession of the blessings of the Messianic kingdom. It would seem that a treasure found upon any land belonged to the owner of the land. Before the man spoken of here as having found a treasure, could legally possess it, he was obliged to be- come the owner of the field. His find- ing the treasure would have been of no service to him, unless he took the pre- cautionary step to purchase the soil. Thus the blessings of the gospel can be obtained only by taking the requisite steps to secure tliem, or in other words, by repentance and faith in Christ. Hid in afield. In troublous times, or on an expected invasion of the enemy, trea- sures were often buried for safe keeping in the earth. If the person thus secret- ing his wealth should be slain or led into captivity, the treasure would for ever remain concealed, unless accident- ally found by some one passing over, thereof goeth and * selleth all that he hath, and 'buyeth that field. 45 ^r Again, The kingdom of heaven is like unto a merchantman seeking goodly pearls : 46 Who, when he had found k Phi. 3 : 7, 8. Us. 55 : 1 ; Re. 3 : 18. or at work upon the field. He hideth by covering it up again as it was be- fore. Some think that it only means, that he concealed his good fortune. Thereof i. e. on account of the trea- sure thus found. Selleth all that he hath, if necessary, to the purchase of the field. This shows his anxious deter- mination to possess, at any cost or sacrifice, the field with its treasure. Here lies the point of this beautiful and instructive parable. It must not be understood that our Lord in this parable approved of the deception, or rather downright dishonesty, of this man. He only uses as an illustration a thing of common occurrence, without pronouncing at all upon its character, which all must acknowledge to have been wrong. Olshausen classes this with the parable of the Unjust Steward, and refers it to the commendation of prudence in regard to divine things. But this does not remove the difficulty. 45. The general sentiment of this parable is like that of the preceding one, with perhaps the additional idea of the inestimable value of the gospel, and the great gain which results to those who earnestly seek for the highest good in vital, spiritual godli- ness. A merchantman. One who travels from place to place, trafficking in pearls, jewels, and other valuables. Such itinerant merchants were com- mon in the East, and from them wares were purchased, and sold at retail. Seeking goodly pearls in order to carry them to some city or country, where they would command a greater price, It is hardly necessary to say that pearls rank in value next to the diamond, and like that stone, are valuable in pro- portion to their purity and size. 46. One pearl of great price. The pearl thus unexpectedly found is of A. D. 31.] CHAPTER XIII. 171 *" one pearl of great price, went and sold all that he had, and bought it. 47 1^ Again, the kingdom of m Pr. 2 : 4, & 3 ; 14: 15, & 8 : 10, 19. Buch value, as to render his fortune certain, if he can only obtain posses- sion of it. Accordingly he goes away, and, like the man who had found the hidden treasure, sells all that he hath, and purchases the pearl. Thus the pearl of salvation; that "pearl of great price," is to be obtained, though at the price of every thing else, riches, plea- sure, fame, friends, worldly comforts, hfe itself. It seems hardly necessary to caution any intelligent reader against inferring from this passage, that salva- tion is to be obtained by the sacrifice of worldly goods, or that it can be the subject of any purchase whatever by good works. 47. In this parable of the draw-net, we are taught that very diverse char- acters are brought into the visible church, by the proclamation of the gospel promiscuously to all. The gen- eral sentiment differs not much from the parable of the tares, as appears from the application in vs. 49, 50, as compared with vs. 41-43. Some prin- ciples are, however, evolved from that parable, which are not contained in this, as the malicious and insidious sow- ing of evil seed by the adversary, the difficulty of determining between true and false professors, except by their re- spective fruits, the choosing of the least of two evils. The gospel net would seem to refer to those extraordinary outpour- ings of the Spirit, by which the word is rendered so effectual, as to bring men in numbers to professedly submit to Christ, some of whom, acted upon by sympathy or motives of self-interest, are far from possessing the grace of God in their hearts. But these, in due time, like the tares, will be gathered out, and for ever separated from the just. Trench says that the central truth of the parable of the tares is the pre- sent intermixture of the good and bad ; heaven is like nnto a net, that was cast into the sea, and " gath- ered of every kind : 48 Which, when it was full, they drew to shore, and sat down, n Ch. 22 : 10. of the draw-net, the future separation j of that, that men are not to effect the separation ; of this, that the separation will, one day, by God be effected. A net, i. e. a drag or draw-net, which is thrown in a scnii-circle, and the portion to wliich the leaden balls are attached, sinking down, when drawn to the shore or to the ship by each end, it drags along the bottom, and thus encloses in its bosom all the fish in that portion of the water. Trench says that some of these seines on the coast of Cornwall, where they are now used, are a half mile in length, and with the ancients are spoken of as nearly taking in the compass of an entire bay. Of every kind, i. e. small and large, good and worthless, for eating. Steir refers it to things, as mud, weeds, stones, &c. But this overlooks the antithesis between good and bad^ in v. 48, which reiiers both to fishes. 48. They drew to shore. This was the more usual mode of hauling in the net, although sometimes it was drawn into a ship or boat. And sat down to sort out the fish which had been taken. Up to this point, the fishermen, like the servants in the parable of the tares, re- present the ministers of Christ ; but in this separating process, the angelic ministry at the day of judgment is re- ferred to. It is doing no violence to the laws of parabolic interpretation, to make the fishermen, in their twofold labor of taking and sorting tlie fish, re- present the agency, both of Christ's min- isters, and of the angels. The reapers in the parable of the tares, were, doubtless, the same persons who sowed the wheat, and yet as sowers, they re- presented those who preach the gospel, as reapers, the angels. Bad; literally, rotten, corrvpt, decayed, and hence, worthless, useless. It refers here to the dead and decayed fishes, which were 172 MATTHEW. [A D. 31. and gathered the good into vessels, but cast the bad away. 49 So shall it be at the end of the world : the angels shall come forth, and " sever the wicked from among the just. 50 '' And shall cast them into oCh.25:32. drawn in with those alive, and also to such as, from their sniallness, or some other cause, were unsuitable for food. What an emblem of the hopeless con- dition of sinners, even though within the pale of the visible church. 49, 50. So shall it be, &c. See N. on V. 40. The angels shall come forth from heaven to the place of judgment. See N. on v. 41. Their agency in hu- man affairs has been hitherto kept out of sight. Now they are to come forth, as Trench remarks, " from before the throne and presence of God, and walk up and down among men, the visible ministers of his judgment." Sever ; literally, mark off by bounds, botind off. It refers here to a final separation by limits or bounds, never to be passed over. Compare Luke 16 : 26. From among ; literally, out of the midst, the expression strongly denoting the com- mingling of the bad with the good, until the time of this separating process. And shall cast, &c. See N. on v. 42. In reference to this verse, Chrysostom calls this the fearful parable ; and Gre- gory says of the same, that " it is rather to be feared than explained." 51. Unto them, i. e. his disciples. Have ye understood, i. e fully compre- hende 1 the spiritual meaning of these parables ? At their request our Lord had explained the parables of the sower and the tares. It appears from Mark 4 : 34, that he also expounded other parables, when alone with his disciples. But now he tenderly inquires whether they fully understand them, manifesting thereby his readiness to enlighten them still further, if necessary, in respect to the truths and doctrines of the gospel. Thus now he is equally ready to grant the enlightening influence of his Spirit, the furnace of fire : there shall be wailing and gnashing of teeth. 51 Jesus saith unto them, Have ye understood all these things ? They say unto him, Yea, Lord. 52 Then said he unto them, Therefore every scribe, which is p Ver. 42. to those who are walking in darkness, or are troubled and perplexed with doubts, as to the import of his com- mands and promises. I cannot here find with Olshausen, any shade of re- proach at their dullness of understand- ing, but on the contrary, the most ten- derly expressed willingness to enlight- en them on all points, in respect to which the truth lay hidden from them. Yea, Lord. The explanation of the parables of the sower and the tares, had furnished them with the key to the meaning of all. Their answer does not imply, that they understood these mysteries of the kingdom (v. 11), as well then, as afterwards when they re- ceived more fully the Spirit of promise (John 16 : 13). But as Alford remarks, " the reply must be taken as spoken from their then standing-point, from which but little could be seen of that inner and deeper meaning, which the Holy Spirit has since unfolded." Our Lord knew that their knowledge would be progressive, and this gave rise to his direction in the following verse, which shows the use to which they were to put this knowledge, both what they then had {things old), and what they should afterwards attain to {things new). 52 Therefore, or on this account, re- ferring inferentially to their reply, yea, Lord. The passage is elliptical, the sense being : therefore (you are now prepared to teach others for) every scribe, &c. Which is instructed ; liter- ally, enrolled and taught as a disciple. The word scribe refers here to a teacher of the gospel, and instructed unto the kingdom of heaven, signifies being trained to a knowledge of the spiritual nature of the Messianic reign, and the duties and A. D. 31.] CHAPTER XIII. 173 instructed unto the kingdom of heaven, is like unto a man that is an householder, which bringeth forth out of his treasure ' things new and old. 53 ^ And it came to pass, that q Cant. 1 : 13. requirements of the gospel. It implies more than an admission by disciple- ship into the Christian church. It re- fers to the linowledge of the plan of sal- vation, which is imparted by the illu- minating influence of the Spirit, acting through the truth. No one can be a well-instructed scribe, however richly possessed of the stores of human learn- ing, who has not felt the transforming and enlightening power of the truth upon his own heart. A man that is a householder ; literally, a man house- holder, put simply for a householder. Bringeth forth lor use. Treasurer. Put figuratively for treasury, store-room, where things are laid away for future use. Things new and old. Reference is had here to garments laid away, some recently made, others having lain in the store-room a long time. As they were from time to time needed by the ser- vants, they were brought forth for use, the older or newer garments being dealt out, according to the wants of those who stood in need of them. Thus the disciples of Christ were to lay away in their memory his instructions, and have them in readiness for use, as well as the newer and fresher com- munications of the Spirit, which might be made to them after his ascension, and also what might result from their own experience in the use and applica- tion of the truth. Thus ends these parables, which con- tain an amount of truth, perhaps im- possible to find elsewhere in so small a compass, and expressed in such clear and striking similitudes. They are all con- nected and bound together by one great pervading idea, the power and progress of religion in the soul ; or in its more general aspect, the steady progress of Christianity from a small be- when Jesus had finished these parables, he departed thence. 54: 'And when he was come in- to his own country, he taught them in their synagogue, insomuch that they were astonished, and rCh. 2:23; Ma. 6:1; Lu.4:16,23. ginning to universal dominion, all her enemies being subdued and destroyed with an everlasting destruction, and her friends shining with sunlike brightness in the abodes of blessedness. What an epitome of history! What distinctness of outline, which, if filled up, would be the complete history of the human race, from the time of the apostasy in Eden, to the consummation of things at the last judgment! 53. He departed thence. The regular chronological order of events would now conduct the reader back to 8 : 18, where we find that our Lord entered at this time into a ship, and passed over to the country of the Gadarenes. See Ns. on 12 : 22 ; 13 : 1. 54-58. Jesus again at Nazarkth AND AGAIN REJECTED. Mark 6 : 1-6. This visit of Jesus to his own country took place after the healing of the blind man (9 : 32-34), in reference to which the Pharisees repeated their blasphe- mous charge before made (12 : 24), that he cast out devils by Satanic agency. 54. His oion country, i. e. Nazareth, the town of his childhood and youth. The place of his nativity was Bethlehem. He taught them, &c. It will be recol- lected, that on a visit several months previous to this place, his life had been attempted by his infuriated fellow- townsmen. Time had so cooled their anger, or his fame had became so great, that he was now suffered to teach in their synagogue without molestation. But although their temper was not vio- lently manifested, yet they heard him with the same spirit of unbelief, as at the former visit (Luke 4 : 22, 28, 20). The rock of offence on both occasions, seems to have been his humble paren- tage and condition of life. Olshauscn, 174 MATTHEW. [A. D. 31. said, Whence hath this man this wisdom, and these mighty works ? •with other German commentators, maintains that our Lord made only one official visit to Nazareth, and that the one here reported by Matthew is iden- tical with that in Luke 4 : 14-30. But the internal evidence is altogether in favor of regarding them as two separate visits. The question, " whence hath this man this wisdom?" is as suita- ble for a second visit, when his fame was more widely spread abroad, as for the one narrated in Luke, which took place in the earlier period of his ministry. \Micnce hath thin man (liter- ally, fellow) this wisdom? They could not deny the clearness, depth, and won- derful power of his discourse. But their question, so evidently one of con- tempt, shows that they were disposed to refer it to any agency or source, rather than to acknowledge that he was taught from above. They were not honest inquirers after truth, but cavillers, seeking for some means of evading its demands upon their assent and obe- dience. These mighty tvorks (literally, these powers. See N. on 11 : 21). In this sneering inquiry, they also hint their belief that his miracles are to be attributed to the agency of the devil. This opinion, set on foot by the Phari- sees, may have become quite prevalent. Twice at least in the presence of a large multitude, the Pharisees had charged him with being in league with Satan. This was noised abroad. It doubtless ■was known at Nazareth. In view of his miracles they say : Whence hath this fellow (see above) this wisdom and power ? From no other source surely, than the one which our great and learn- ed men have charged upon him. For is he not the carpenter's son? How is it possible that one whom we have known from his boyhood, can all at once be possessed of the power and offi- cial dignity, which he claims for himself It is no proof that this was not the reasoning of their unbelieving hearts, because thev were astonished at his ' Is not this the carpenter's is not his mother called 3; Lu.3:23; Jn. 6:42. 55 son ? sis. 49: 7; Ma. 6 words and acts. When the Pharisees made their blasphemous charge, they were no doubt astonished and sorely puzzled at what they saw. But this as- tonishment was perfectly consistent with their unbelief. 55. Is not this (again this fellow) the carpenter''s son ? In Mark : " is not tliis the carpenter?" Every Jewish parent, according to their canons, was obliged to teach his children some trade. The word here translated carpenter.^ signifies, artificer., craftsman., and is generally accompanied by some limiting term, as in gold, brass, stone, &c. When it stands, as in the present instance, alone, it always denotes a carpenter. This is an interesting item in the life of our Savior, previous to his entering upon his public ministry. That he was an artificer in wood, working at the same trade with his father, is put here be- yond a doubt. The Jews say that he made rakes and yokes. It matters, however, little what was the trade of Jesus. Any occupation is honorable, provided it be honest and useful. It was no greater stoop for him to appear in the person of an humble artificer, than it would have been, had he come as one of the most powerful of earth's potentates. His condescension is be- yond the power of language to express, in deigning to appear at all in the form of a man (see Phil. 2 : 6-8). Is not his mother called (i. e. named) llary ? i. e. is not the woman called Mary, his mother? His low birth on his mother's side, is also brought forward in con- tempt of his claims. And his brethren, and his sisters, are not their names all familiar to us, as members of a family in low and humble condition? From what soiu'ce then, we repeat, hath this vile impostor these marvellous powers, unless from the Satanic agency attribut- ed to him by our scribes and religious teachers? Their questions seem to indicate that this was their train of thought. As to the question whether A. D. 31.] CHAPTER XIV. 175 Mary ? and 'his brethren, "James, and Joses, and Simon, and Judas ? 56 And his sisters, are they not all with us? Whence then hath this man all these things ? 57 And they "" were offended in him. But Jesus said unto them, "A prophet is not without honour, save in his own country, and in his own house. cell. 12:46. M Ma. 15: 40. a5Ch.ll:6; Ma. 6:8, 4. yLu. 4 : 24; Jn. 4 : 44. these were our Lord's own brethren, or some ne.ar kinsmen, much difference of ophiion has existed. We will venture to affirm, however, that irrespective of tradition, which is among scholars less and less relied upon, not one intelligent critic would dream of assigning any other than the common meaning, natu- ral or real brethren and sisters of our Lord. Of course the whole Romish priesthood would protest against this, as it stamps at once their dogma of Mary's perpetual virginity, as a baseless figment having no foundation iu the word of God. 57. And they were offended in him. This shows the spirit and temper of their inquiries. They stumbled at his low condition. They could not brook the presumption of one so much their inferior, in claiming to be not only their teacher, but even their long-expected Messiah. A prophet, &c. A prover- bial expression, than which there is not another one more true, or of more fre- quent verification. Not without honor, &c. is to be taken comparatively in the sense, is nowhere held in less reputation than in his own country. The words in his own house (i. e. family) are added, either because it was a part of the pro- verb, or because of the unbelief of some of his kindred (John 7 : 5). 58. And he did not many mighty works, &c. It was not, however, from his unwillingness to work miracles, for Mark says that "he laid his hands up- on a few sick folk and hca'.t d them." It was to be attributed to their obsti- nate rejection of him, so that few per- sons availed themselves of the benefit 58 And ' he did not many mighty works there, because of their unbelief. CHAPTER XIV. AT that time "Herod the te- trarch heard of the fame of Jesus, 2 And said unto his servants. This is John the Baptist ; he is e Ma. 6 : 5, 6. a Ma. 6 : 14; Lu. 9 : 7. of his presence by bringing their dis- eased friends to him for relief. Un- belief in him as a teacher sent from God. CHAP. XIV. 1 — 12. Herod hears of the fame of Jesus, and takes him to be John the Baptist, whom he had just beheaded. Galilee. Mark 6: 14-29; Luke 9: 7-9. The events recorded here took place, while the Twelve were absent on their missionary tour (10: 5). The Herod here mentioned was Herod Antipas, the son of Herod the Great, to whom after his father's death, Au- gustus gave Galilee and Perea with the title of Tetrarch, on account of which and his descent from Herod, he was sometimes styled king. At the instigation of Herodias, whom he had married after putting away his first wife, the daughter of Aretas, an Ara- bian king, he went to Rome, to solicit from the emperor the title and rank of king, but was there accused by Herod Agrippa, the brother of Herodias, and banished to Lugdunum (now Lyons) in Gaul. Afterwards he was sent an exile to Spain, where he died. 1. TJie tetrarch. This title was origi- nally given to the ruler of the fourth part of a district or province, but came afterwards to signify the governor or ruler of any province, subject only to the Roman emperor. Heard of the fame of Jesus, either through eye-witnesses of his miracles, or by the preaching of the Twelve, much of whose discourses was doubtless made up of the rehearsal of Christ's words and miracles (see Mark 6: 14). 176 MATTHEW. [A. D. 32. risen from the dead ; and there- fore mighty works do shew forth themselves in him. 3 ' For Herod had laid hold on John, and bound him, and put 6Ma.6:17; Lu.3:19,20. 2. Servants, i. e. attendants, ministers ; not its more usual sense, servants, slaves. Tills is John the Baptist. Luke (9:7) says that he was greatly perplexed, be- cause it waa said by some that John was risen from the dead, and by others, that there was in Jesus a reappearance of Elias, or some one of the old proph- ets (see Mark 6: 15). These reports and impressions of the people threw Ilcrod into doubt and perplexity, as to who Jesus was, but at last, through terrors of conscience at his cruel mur- der of John the Baptist, he came to the belief that he had risen from the dead. Such was his fear and suspense that he earnestly desired to see Jesus, (Luke 9 : 9), in order that his doubts might be thus removed. He is risen, &c. Although Herod belonged to the sect of the Sadducees (see Ns. on 16 : 6 ; Mark 8 : 15), who denied the existence of the soul after death, yet like many, who in the hour of alarm, abandon their false views of religion, he unhesi- tatingly avowed his belief in the doc- trine of the resurrection, and the soul's future existence beyond the grave. From the dead, not from the state or condition of death, but /Vo»n among the dead, as opposed to those living on the earth. For the use of the article, see N. on 8 : 20. Therefore ; literally, on ac- count of this. It would be a natural inference of such a mind as Herod's, that one who had risen from the dead would be possessed of preternatural power. Mighty works ; literally, mighty works are in operation or work in him ; or, if the verb be taken in a passive sense, miracles are effected by him. The for- mer rendering is preferable, the in- transitive use of the verb in the sense of to operate, to work, being quite common in the New Testament. 3. The account of the beheading of him in prison for Herodias' sake, his brother Philip's wife. 4 For John said unto him, ' It is not lawful for thee to have her. 5 And when he would have put cLe. 18:16, & 20: 21. John is here inserted, as a kind of ex- planatory parenthesis, the reader not having yet been informed of his death, or the circumstances attending it. Had laid hold. John's apprehension and im- prisonment took place, while our Lord was in Judea, after his first passover (see 4:12; Mark 1 : 14 ; Luke 4 : 14). Its proper position in the narrative would have been just before Christ's de- parture into Galilee, spoken of in John 4 : 1-3, and next to the passages in the other evangelists above quoted. In prison (see N. on 11:2) is put for into prison, the idea of subsequent confinement in prison being predomi- nant (see N. on 3 : 6 ; 10 ; 16 ; Mark 16 : 46). His confinement was, perhaps adopted as a protection against He- rodias. See N. on Mark 6 : 20. It is generally, however, attributed to the exasperation of Herod, at his reproof on account of his scanda- lous connection with Herodias. For Hcrodias's sake, i. e. on account of the reproof John gave him for marrying Herodias, who was both his own niece, and wife of his half-brother Philip Herod. 4. It is not lawful, &c. Herod had committed several heinous sins by this marriage. He had put away without just cause, his own wife, was living in adultery with another man's wife, and was guilty of incest in marrying his own niece (see Levit. 18: 16). 5. And when he would have put, &c. It appears from Mark 6 : 19, 20, that Herodias was greatly incensed at John, and would have killed him, had not Herod through his great reverence for him, refused to yield to her wishes. But now, worn out by her importuni- ties, and probably becoming offended with John, at the faithfulness with which he continued to rebuke his sin, A. D. 32.] CHAPTER XIV. him to death, he feared the mul- titude, ''because they counted him as a prophet. 6 But when Herod's birth-day was kept, the daughter of Hero- dCh. 21:26; Lu. 20:6. he was only hindered from putting him to death through fear of the people, who regarded him as a prophet. Thus there is no inconsistency between this and V. 9. Josephus says that the Jews looked upon the subsequent calamities of Herod, as a judgment of God for his injustice to this holy man. The multitude, i. e. the populace. The people of Galilee were turbulent, and with great difficulty were kept from open rebellion against any governor who held authority from the Roman power. It was the theatre of many insurrections, and led the way in the final rebellion, which ended in the destruction of Jerusalem, by Titus. Counted; literally held, i. e. regarded. A prophet, i. e. a religious teacher, ranking with the Old Testament pro- phets, in piety and self-denying labor. 6. The direct narration is now re- sumed from V. 2, which was interrupted by the explanatory digression in vs. 3- 5. But when Herod's birth-day was kept. It appears from Mark (6 : 21), that.this day was regarded by Herodias as a favorable time to put into execu- tion her murderous designs. It was " a convenient day," an opportune oc- casion for obtaining Herod's consent to John's death. It was with this in- tent, that she caused her daughter to dance before Herod and his company, either foreseeing that he would make such an extravagant promise as he did, or hoping in some way to gain her end. Tlic daughter of Herodias. Her name was Salome, daughter of Herodias by her former husband. She was afterwards the wife of her uncle Philip, tetrarch of Itursea and Trachoni- tis, and on his death, married her cousin Aristobolus, by whom she had three sons, Herod, Agrippa, and Aristobolus. Danced. It is thought by some that Vol. I.— 8* 177 and dias danced before them, pleased Herod. 7 Whereupon he promised with an oath to give her whatsoever she would ask. reference is had here to an immodest, lascivious dance of the pantomimic kind, which had been recently introduced into Judea, and which was the subject of such severe censure by Juvenal and other Roman satirists. But it is not necessary to suppose this outrage of common decency, to render this affair more improper and unbecoming than it would appear, viewed as a mere dance, in which elegance of motion was its principal and attractive feature. For a young maiden of her high birth to administer, as a common dancer, to the pleasure of a body of carousers around Herod's table, was a very great depart- ure from maidenly modesty. It was cer- tainly an uncommon occurrence and perhaps was intended by Herodias to take the company by surprise, in order, during the extravagant applause, which it might be anticipated such an act would elicit, to seize upon some way of accomplishing her bloody purpose. Before them ; literally, in the midst of, among, designating her bold and in- timate approach to this company of revellers. And pleased Herod (" and them that sat with him," Mark 6 : 22). He was pleased not only with her graceful movements, but at this evi- dence of her and her mother's desire to contribute to his own, and the en- tertainment of his guests, on this fes- tive occasion. 1. Whereupon he promised, kc. He had doubtless no idea of the ir.ipic consequences, which were to follow this rash promise. It was thoughtlessly made, and in the excess of his rapture at the condescension of the damsel and her graceful movements, he seems to have repeated several times the prom- ise, and also the oath, as both Matthew and Mark use the plural oaths, in refer- ring to Herod's scruples about violating his promise. WJiatsoever she would 178 MATTHEW, [A. D. 32. 8 And sbe, being before in- structed of her mother, said, Give me here John the Baptist's head in a charger. 9 And the king was sorry : nev- a.sA-, &c. Mark (6 : 23) relates it, " what- soever thou shalt ask of me, I will give it thee, unto the half of my king- dom." A very inflated and braggart promise, from one who was governor of only two provinces of Judea, and which he held as the vassal of the Roman emperor. But the promise was made, and the end for which the damsel danced was gained. According to the instruction of her mother, to whom she immediately repaired for direction as to the' request she should make, she de- manded the head of John as her re- ward. The Forerunner of the Mes- siah, who had come, as was foretold, in the spirit and power of Elias, the greatest of all the prophets of the old dispensation, was to be sacrificed to gratify the revenge of a wicked woman, and as a reward of one who had danced for the amusement of a band of revellers. Truly in this instance at least, truth presents stranger incidents than fiction. 8. Being before instructed ; literally, heinri put forward or urged on. She seems to have hesitated at the cold- blooded proposal of her mother, or, perhaps, she wished to prefer a request for something more congenial to her youthful taste, but she at last yielded, and came with haste (Mark 6 : 15), and demanded that there should be given her immediately (see Mark) the head of John. The palace where Herod held his feast, was either at or very near the castle of Machferus where John was confined. In a charger, i. e. a platter or dish, in which food was served up at table. 9. Was sorry. See N. on v. 5. The word in the original denotes excessive grief, and in Mark it is the very same which our Savior used, when he said, " My soul is exceeding sorrowful even unto death." Herod's grief at the con- sequence of his rash and foolish oath, ertheless for the oath's sake, and them which sat with him at meat, he commanded it to be given her. 10 And he sent, and beheaded John in the prison. »■ was no doubt real. It was scarcely possible that he should have felt other- wise. He had a high respect for John. He admired his bold and lofty zeal as a reformer. He had watched over and protected him from the rage of Herodias (see Mark 6 : 20). He had listened to his religious discourses with pleasure. But now he had been en- trapped to give him up to his most im- placable foe. No wonder he was cha- grined and distressed. For his oatKs sake, i. e. through a scrupulous regard to the sanctity of his oaths. This was groundless. His promise was rash and unlawful. He had no right to make such an unconditional one. And when thus perverted by Herodias to so mur- derous a purpose, on every principle of ethics, it ought at once to have been broken. No oath, in whatever circum- stances it may have been made, can justify murder. It is strange that a man should thus put, as Herod did, a rash and thoughtless promise before a principle of eternal rectitude ; that he should have more regard for an ap- pearance of firmness in the eyes of his guests, than for the hfe of one of the greatest and most honored messengers, that God has commissioned to reveal his will to man. Than which sat with him ; literally, who reclined with him (a.t table). Herod wished to show his ap- preciation of the entertainment afforded to his guests, by granting the damsel's request. 10. He sent and beheaded John. How- ever great his distress at his foolish promise, he did not long hesitate. Im- mediateU/hQ sent out an executioner, and commanded John's head to be brought (see Mark 6 : 27). It must have been in the night time, when this bloody mandate was issued and executed. We may imagine the man of God suddenly awakened from sleep by the execu- tioner with the instrument of death in A. D. 32.] CHAPTER XIV. 179 11 And his head was brought in a charger, and given to the damsel : and she brought ii to her mother. 12 And his disciples came, and took up the body, and buried it, and went and told Jesus. his hand. Perhaps not a moment was allowed him to utter a prayer to God, or take leave of his sorrowing disciples. It was all done in haste, and from be- ginning to end, was one of the most re- markable tragedies of blood and crime, which has been committed to history. 11. Gave it to the damsel. What a scene for a painter. A young girl con- veying to her mother, on a platter, the gory head of her victim, as a price of the amusement she had furnished to the wicked king and his guests. There is a tradition that Herodias treated the head in a most shameful manner, pul- ling out the tongue and piercing it with a needle. 12. And his disciples came. They were not in the prison, for Mark says (6 : 29), " when his disciples heard of it they came," &c. And buried if. Herod, doubtless, gave them permission, willing to do something towards effacing the guilt, which for ever afterwards must have burdened his conscience. Went and told Jesus. To whom could they more appropriately go, in this hour of their sorrow and bereavement, than to him whom their deceased master had hailed as the Messiah which was to come, and whose mighty works some of them had been permitted to see (compare 11:4, 5 ; Luke 7 : 21, 22). They acquainted him with this act of Herod's cruelty, and probably gave him timely warning of danger from the same quarter, for we are told in the next verse, that Jesus took the precau- tion to retire to a desert place, until the danger was in a measure past. 13-21. On the return of the Twelve, Jesus retires with them ACROSS the Lake. Five thousand ARE FED. Capernaum. N. E. coast of 13 ^ 'When Jesus heard of if, he departed thence by ship into a desert place apart : and when the people had heard thereof, they followed him on foot out of the cities. 14 And Jesus went forth, and eCh. 10:23, &12:15; Ma. 6:32; Lu. 9: 10; Jn. 6 : 1, 2. the Lake of Galilee. Mark 6 : 30-44 ; Luke 9 : 10-17. 13. When Jesus heard of it, i. e. John's martyrdom and Herod's opinion of himself (see v. 2). The distance of Machcerus to Capernaum will account for any seeming discrepancy between this and v. 1. It would, as Alford re- marks, be some days before the news could have reached Jesus, and the re- port mentioned in v. 1, might reach Herod in the mean time, and the mes- sa_ge which the disciples brought to our Lord might have included both parti- culars, the death of their master, and the saying of Herod respecting himself. He departed theiicc, &c. He was at this time in Capernaum. He now re- tires to the north-east coast of the lake, not far from the northern Beth- saida or Julias (see Luke 9 : 10). Previously to his passage across the lake, the Twelve returned from their circuit, and made a report of what things they had done and taught (Mark 6 : 30, 31 ; Luke 9 : lu). It was in part, doubtless, to furnish a season of repose to his disciples that he crossed the lake. Desert place, i. e. an unin- habited district. Apart from others except his disciples. Had heard thereof, viz. that he was crossing the lake in a certain direction. ITiey followed him on foot, i. e. by land, in contradistinc- tion from his crossing the lake in a ship. Mark (6 : 33) says that " they ran afoot, thither, out of all cities, and outwent them (i. e. Jesus and his dis- ciples) and came together unto him." So great was their desire to hear his words and witness his mighty ileeds. Out of the cities of that part of Galilee. Their numbers were, doubtless, increas- ed, as they passed through the towns 180 MATTHEW. [A. D. 32. saw a great multitude, and -' was moved with compassion toward them, and he healed their sick. 15 ^ And when it was even- ing, his disciples came to him, /Ch. 9:86; Ma. 6:34. and villages, which lay between Caper- naum and this northern Bethsaida. 14. M^ent forth, i. e. landed from the ship in which he had crossed the lake. AU'ord says " from his place of retire- ment." But see Mark 6 : 33, where it appears that the people who went around the lake on foot, reached the place where he was to land before him. Of course he could not have come forth " from his place of retirement" to meet them. In the parallel passage in Mark, Alford has adopted the right exposition, which shows that his comment here in Matthew was an inadvertence. Saw c great tmdtiticde. These had come by land, as above stated, with such expedi- tion, that they had reached the place before Jesus and his disciples. Alford suggests that this vast concourse was collected, on their journey to Jerusalem to keep the passover, which was at hand (John 6 : 4). But in passing around the lake to meet Jesus, they would seem to have gone in an opposite direc* tion. Was moved with compassion. See N. on 9 : 36. The eagerness manifested by this vast crowd to wait upon his minis- try, and their spiritual destitution, excited our Savior's deepest sympathies. Instead, therefore, of claiming the privi- lege of retirement, for which he had crossed the lake, he received them kindly (Luke 9:11), and imparted to them instruction (Mark 6 : 34), and heal- ed their sick. How precious are these instances of our Savior's love and con- descension. John (6 : 3) says that he went up into a mountain, and there sat and taught the people. 15. And when it was evening. In Luke, "when the day began to wear away." The first evening as it was called, commenced just before sunset, or, as some say, at three o'clock, the se- saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy them- selves victuals. 16 But Jesus said unto them, {7 Ma. 6 : 35 ; Lu. £ : 12 ; Jn. 6 : 5. cond evening, at sunset. The former evening is the one referred to here, the latter, v. 23. With the Samaritans, the first evening commenced at sunset, the second, when it began to grow dark. Came unto him, in order to address him. Perhaps they had been dispersed among the crowd to learn more fully their con- dition, or to assist in imparting in- struction to such, as could not come within sound of our Savior's voice. 27iis is a desert place. See N. on v. 13. The time is now past, i. e. the day is now far spent. Send the multitude away, i. e. dismiss the assembly by bringing the discourse to a close. It la worthy of note, that so deeply interested was our Lord in the spiritual welfare of those whom he addressed, and so intent were the people upon his instructions, that neither he nor they seem to have taken notice that the day was drawing to a close, and that it was high time for the assembly to break up, in order to repair for lodging and refreshment to the neighboring towns and villages. And buy themselves victuals ; literally, eat- ables, solid food, as opposed to milk and other liquids. With such haste had they departed from home, when they heard that Jesus was crossing the lake, that they had made no provision for their temporal wants, and were there- fore in this desert place without any food. Some of them must have been at this time faint with hunger. 16. In regard to this great miracle of the feeding of the five thousand, one of the most stupendous ever wrought on earth, the Evangelists are all full and circumstantial. It is related by the whole four, and their account of it should be carefully compared, in order to become acquainted with all the at- tending circumstances. John (6: 6-7) A. D. 32.] CHAPTER XIV. 181 They need not depart ; give ye them to eat. 17 And they say unto him, We have here but five loaves, and two fishes. 18 He said, Bring them hither to me. makes particular mention of the trial of Philip's faith in our Lord's question, as to where bread should be purchased for so great a multitude, when " he himself knew what he would do." When PhiHp replied that two hundred pennyworth ($30) of bread would not suffice to give each one a very little, Andrew remarked (John 5 : 8) that a lad was present with five barley loaves and two small fishes, but like Philip, betrayed his want of faith by the inquiry, "what are these among so many ? " The;i need not depart fasting and faint with hunger. Give ye them, &c. This direction is found in Matthew, Mark, and Luke, and was given for the purpose of trying them, and awakening their attention to what was to follow. 17. And they said. Andrew, as we have seen, was the spokesman. Loaves. These were made in the form of round cakes, nine or ten inches in diameter, suitable to be broken rather than cut. The particular statement of the quan- tity of food on hand, found in all the Evangelists, was made in order to pre- vent all doubts of the actual performance of a miracle. It appears from John 6 : 9, that it was a lad (literally, one little boi/), in whose possession these provi- sions were found, so that it is not to be referred to a supply of food belonging to the disciples themselves, although, as is hinted in Note on v. 19, it may have been sent by some kind friend, for the use of Jesus and his disciples. 18. Bring them., &c. As these ele- ments of food were to be miraculously increased, it was proper that they should be placed before him, both that his creative power might be definitely exerted, and its effects more fully seen by the multitude. 19. To sit down., i. e. to recline upon the grass, according to the usual pos- ture in those times. The place was very 19 And he commanded the mul- titude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to hea- ven, '' he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude. h Ch. 15 : 36. suitable and convenient, on account of the abundance of grass (John 6 : 10). Mark and Luke speak of the manner in which they were to recline, viz. in ranks by hundreds and by fifties. This was necessary not only for the preservation of order, and convenience in distribut- ing the food, but also that the wants of all might be duly attended to, and none passed by in so great a multitude. And took the five loaves., &c. He pro- bably elevated them in sight of the peo- ple, while he invoked God's blessing, or as some think, merely touched them with his hand. There was an appro- priateness and dignity in the act, which must strike the mind of every reader. Looking ^ip to heaven, as that was the seat of his Heavenly Father, and what he was about to do was in harmony with his relations to the Godhead. The Greeks and Romans in prayer always extended their hands in the direction of the divinities invoked, upward, hori- zontally, or earthward, according as they prayed to the celestial, terrestrial, or infernal deities. And brake, &c. See N. on V. 17. These loaves were of barley (John 6 : 9), and as they consti- tuted the food which this lad had brought, probably for the use of Jesus and his disciples, we see how frugal was their fare, and that on this occa- sion, although Christ could have easily supplied the five thousand with the richest food, yet he chose to exert his power on the miraculous enlargement of plain, wholesome food. These inci- dents are to be noted, as we meditate upon this wondrous transaction. And gave the loaves, &c. The creative pro- cess was exerted, no doubt, upon the food, as it passed from his hand, and not as Meyer and some others think, during its distribution by the disci- ples. 182 MATTHEW. [A. D. 32. 20 And they did all eat, and were filled : and they took up of the fragments that remained twelve baskets full. 20. And they did all eat, &c. This declares the miracle. There were but five ordinary-sized loaves and two small fishes. From this small quantity of food, they all ate, and were fully satis- fied (see John 6 : 11), although in a state of such extreme hunger, that no ordinary quantity would have sufficed to satisfy the cravings of their appetite. A7id they (L e. the disciples) took up (at his command, John 6 : 12), of the frag- ments that remained, twelve baskets full ; literally, what reinained of the fragments, twelve baskets full. These fragments or broken pieces were gathered from the place, when our Saviour broke and dis- tributed the loaves, and also from what was left by those who eat. See John 6 : 13. " This union of careful saving- ness with creative power, is a feature so peculiar, that it impresses, beyond all mistake, a heavenly character on the narrative." Olshausen. The basket here spoken of was the Jewish travelling basket, which of course would be large enough, to contain provisions for a tra- veller for several days if it was neces- sary. This shows the superabundance of food, and the completeness of the miracle. The quantity which remained was far greater, than that which they had on hand before the repast. The miracle took place in the presence of thousands, and on the mind of no one could there rest the shadow of doubt as to its reality. Indeed, it so impressed the multitude with a sense of his power, that mistaking the spiritual nature of his mission, and groaning under the harsh and cruel exactions of the Roman governors, they were about to "take him by force and make him a king." Jolm 6 : 15. If a man of such ex- traordinary power was not their Mes- siah, they might correctly have con- cluded, that it was vain to look for another. It will be seen also that the enmity of the Pharisees was from this time more virulent against him, doubt- 21 And they that had eaten were about five thousand men, beside women and children. 22 H And straightway Jesus less provoked thereto by his stupen- dous miracle, and the popular demon- stration in his favor. 21. They that had eaten; literally, the persons eating. Prof. Stuart is wrong in saying that in this and similar in- stances, the present participle in the Greek has the sense of the imperfect. It represents time present, but in refer- ence to a past act of numbering the persons who had eaten. Were about five thousand men. As they had been arranged by hundreds and fifties, their number could be taken with very great exactness. Five thousand is doubtless here used for a round number, but was exact enough for all practical purposes. In such a connection it was of very little consequence, whe- ther the number was a little more, or a little less than 5000. Besides vjomen and children. The whole num- ber could not have fallen short of 10,000 persons. In view of this great miracle, we cannot wonder that the people exclaimed, " this is of a truth that Prophet, that should come into the world," John 6: 14. 22-36. Jesps on a Mountain in Prayer. He walks upon the Water. Lake of Galilee. Genessareth. Mark 6: 45-56. John 6: 15-21. A?id straightway Jesus, &c. It appears from John 6 : 15, that the people were now desirous to make Jesus a king. The eyes which saw no evidence of his Messiahship in the signs spoken of in 11 : 5, were now opened by this stupendous miracle, which brought his claims nearer to their precon- ceived notions respecting the Messiah. They were now ready to receive him as their king. Who could better lead them to victory over their Roman op- pressors, than he who could feed ten thousand persons upon five loaves and two fishes ? Jesus, however, would per- mit no such notion to be entertained. He forthwith sent his disciples on board A. D. 32.] CHAPTER XIV. 183 constrained his disciples to get I multitudes away, he went up into into a ship, and to go before him [ a mountain apart to pray: ''and unto the other side, while he sent when the evening was come, he the multitudes away. was there alone. 23 ' And when he had sent the 24 But the ship was now in the i Ma. 6 : 46. kJn.6: 16. disciples were now on the lake, he with- drew to the mountain. It must also be remembered, that he was a man, liav- ing human passions and emotions, and the honors which the people were ready to force upon him, could not but have agitated his mind, although not with the least desire to possess them. He therefore retired to gain calmness and singleness of purpose, for his great work of privation, suffering, and death, by prayer and communion with his Father. In this he should be an ex- ample to us, when agitated and dis- turbed by worldly influences, or by the proffer of hUman honors. T7ie eveninc/. The second evenmg. See N. on v. 15. He was there alone. He had come to this desert place with his disciples, in order to enjoy a little quiet and repose. But in this he had been disappointed, for the people were present by thou- sands to meet him as he landed. Now while others were refreshing themselves with sleep, he was on the mountain alone, engaged in acts of devotion and enjoying communion with God. In how many interesting positions do we find him in his ministry. Sometimes preaching from a ship to thousands on the shore ; at other times, sitting on the hill side and instructing the people ; now in the synagogue putting to silence his cavilling enemies, and then perform- ing in the private house of a friend some of the most sublime miracles. At one time he authoritatively cleanses the temple of unlawful traffic, at another, he sits over against Jerusalem, predict- ing with tears its rapidly approaching doom. But in no attitude of more heavenly sublimity does he appear, than when on some solitary mountain, he passes the night in prayer, pleading with his Father for those who have believed on him, and for the multitudes who throng upon his ministry. the ship, in which they had previously crossed the lake (see v. 13), and at once dismissed the multitude before they could have time to take any political step which would give umbrage to the pub- lic authorities. Some think that the words, constrained his disciples, implies their reluctance to depart, being influ- enced by ambitious views, and thinking the time now favorable for him to set up his kingdom. It is better, however, to refer it to a natural desire, on their part, to linger at the place where they had witnessed so remarkable a scene. Unto the other side, i. e. unto Bethsaida of Galilee, not to the Bethsaida or Julias on the north-eastern side of the lake, in the vicinity of which they then were. See N. on v. 13. John says (6 : 17) that " they entered into a ship and went over the sea toward Capernaum." These two places lay in the same gene- ral direction of S. W. from the place where they embarked. Olshausen sug- gests that the disciples may have intend- ed first to have put in at the one point, and then sailed on to the other. While he sent. The people would be less reluctant to disperse, if they saw the disciples going on board ship, and knew from this that Jesus intended to leave. 23. He went up into a mountain; literally, the mountain, referring to the range which encircled the lake, and here lay back of the northern Bethsaida. Christ chose this hour of prayer and communion with God, because its quiet stillness was favorable to devo- tion, and because the hours of the day were all spent in the public duties of his ministry. John (6 : 15) seems to con- nect this devotional retirement of our Lord, with the popular movement to " take him by force to make him a king." He deemed it prudent to re- tire a while from their sight, and as his 184 MATTHEW. [A. D. 32. midst of the sea, tossed with waves : for the wind was contrary. 25 And in the fourth watch of the night Jesus went unto them, walking on the sea. 26 And when the disciples saw 24 In the mid^t of the sea. They were probably three or four miles from land (see John 6 : 19), and as the lake was only some ten miles in diameter, they were in the midst of it, as here said. Tossed with the waves. The word translated tossed, is the one trans- lated to torment in 8 : 29, and has often that sense in other places in the New Testament. It literally signifies to test a thing, and then to elicit truth by tor- ture, from which it has the signification, to torture, torment, &c. The ship was metaphorically said to be tortured by the waves, its strength being tested to the utmost in this stormy sea, and al- most yielding to the violence of the wind and waves. Was contrary. The gale was not only one of extreme vio- lence, but directly against their course. They were struggling against it with the oars (Mark 6 ; 48 ; "john 6 : 19), but made Uttle or no headway. 25. The fourth watch. The Roman night was divided into four watches of three hours each, the guard at the end of each watch being changed. The Jews, who had divided the night into three watches of four hours each, after their subjugation by the Romans, adopt- ed their division. The fourth watch began at 3 o'clock in the morning. This shows how little headway the ship had made, that at so late an hour, they had only rowed some 25 or 30 furlongs (John 6 : 19). Jesus went unto them. The force of the original is : went forth (from the mountain) and came to them. Mark says (6 : 48), that he saw them toiling and rowing. As the night was dark and tempestuous, he could only [ have seen them with his omniscient eye, to which the darkness is as the light I (Ps 139 : 11, 12). Walking on the j sea. What a series of sublime manifes- tations. In Job 9 ; 8, it is said that | him ' walking on the sea, they were trouhled, saying, It is a spirit ; and they cried out for fear. 27 But straightway Jesus spake Z Job 9 : 8. "God alone treadeth upon the waves of the sea." The Egyptian hieroglyphic for an impossibility, was a man's feet resting upon the sea. Our Lord in a variety of ways manifested his divine character. He had shown his creative power in the miracle of the loaves and fishes, his omniscience, in looking through the darkness of the night upon his disciples, and his ability to do what to the human mind was the symbol of impossibility, to walk upon the waves of the sea. 26. When the disciples saw him. He was then quite close to them, for Mark (6 : 48) says that " he came unto them, walking upon the sea, and would have passed by them," (on which see N. on v. 32.) This he did to try their faith, and to give them a more vivid sense of his protective power, in saving Peter when beginning to sink. They were troubled. Such was their dimness of vision in the darkness, and so strange the sight, that they did not recognize Jesus, but thinking it to be some spirit, they cried out with fear. An ap- pearance like this could not but terrify any band of men. It was as when the spirit in its dim outlines, passed be- fore Eliphaz in the visions of the night, or as Daniel's vision of the glorious per- sonage standing upon the waters of the Hiddekel (Dan. 10: 5-8; 12 : 7). No wonder that those in the ship " cried out for fear." 27. But straiffhtway Jesus, &c. Their kind and compassionate Master did not suffer them to remain long, in this state of extreme terror. He immediately addressed them in his calm and well- known tones : be of good cheer, take courage and let not your spirits sink ; It is I, your master and friend ; be not afraid at my strange and unexpected presence. What words of peace and A. D. 32.] CHAPTER XIV. 185 unto them, saying, Be of good cheer ; it is I ; be not afraid. 28 And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water. comfort. What tender and watchful care over his disciples. How many times by his Spirit has he since whispered to the poor sinner's heart, overwhelmed with a sense of its lost condition, and troubled with fearful visions of a judgment to come, It is I, be not afraid. Precious words, which shall furnish comfort to the troubled soul, until all God's children are brought over life's stormy sea to the haven of peace and safety above. It is /, the English idiom for the Greek, / am (he), i. e. I am the one who address- es you, both forms of expression being based on the idea, that the person ut- tering them is well known, by the tones of his voice or general appearance 28. And Peter answered him, k.c. "We have here an act strikingly characteris- tic of Peter, and as it has been aptly termed, a rehearsal of his denial after- wards. There was the same presump- tion, followed by failure in the time of trial, and a merciful recovery from the sad effect of his self-confidence and pre- sumption. It is uncertain what was his real motive in making this strange re- quest. From the doubt, seemingly at least implied in the words, if it be thou, it would appear that he wished a con- firmation of the real presence of Christ by another miracle. Or perhaps we may give it this sense : since or inas- tnuvh as it is thou. That the conjunc- tion in the original may have this mean- ing is beyond dispute (6 : 30 ; John 13 : n ; 7 : 23 ; 10 : 35 ; Luke 12 28). The general sentiment would then be : Inasmuch as it is thou, I am so relieved of fe.ar, that I am willing at thy com- niand to step forth from the ship, and come to thee upon the water. Neither of these interpretations, however, exon- erates Peter from the charge of unbe- lief and vain confidence, which in the sequel was signally rebuked by his divine Master. Bid7ne, i. e. enable me, 29 And he said. Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus. 80 But when he saw the wind as the command implies the necessary ability to perform it. On the water ; Uterally, along upon the water. The expression varies somewhat from the words on the sea, in v. 25, where rest upon the sea is the predominant idea, while here it is motion towards or along over. Peter was intent only on reach- ing his Master, and kept the idea of rest upon the water out of sight in the expression. It perhaps may not be pressing this variation from v. 25 too far to say, that in it may be discerned a premonition of Peter's wavering faith, which caused him in the trial to sink in the waters and exclaim. Lord, save me. 29. And he said, Come. Our Lord gratified Peter's request, although it savored at least of presumption, in order to try him, and teach him thereby a valuable lesson. Was come down out of the ship ; literally, descending from the ship. It was a small fishing vessel, from the side of which one could easily step down upon the water. He walked upon the water. The tense in the ori- ginal does not admit the sense given by some interpreters, he attempted or t^'ied to walk upon the water. It expresses an act which he performed. He evi- dently walked on the element a short distance, probably a few steps only. His faith was active, until the dark and angry waves caused him to lose sight of his Savior. Then he wavered in his purpose and began to sink. What a rich lesson of instruction in times of trial. Jesus is to be kept before the eye of faith, as an all-powerful and com- passionate Savior. With him in sight, no wave of affliction can overwhelm the soul, or shake its serenity. To go to Jesus. This should be the aim and ob- ject of all our actions. But even in the act of going to Jesus, we need great faith, such as we can receive only from him through the agency of his Spirit. 30. Boisterous, i. e. blowing vehe- 186 MATTHEW. [A. D. S2. boisterous, he was afraid ; and be- giaiiing to sink, he cried, saying, Lord, save me. 31 And immediately Jesus stretched forth his hand, and caught him, and said unto him, 0 mently. With this was also connected the sight of the black and raging waters. To sink ; literally, to sink down into the sea. The word is very full and expressive. He was, doubtless, from his occupation as a fisherman, a strong and expert swimmer. But now weak and helpless, he was sinking down into the angry flood, with no power in himself to avert his destruc- tion. Lord., save me. Now, his infidel- ity, or his presumption and self-confi- dence, or whatever improper motive prompted him to take this perilous step, wholly left him. Weak, powerless, and confiding as a little child, he throws himself in this moment of danger upon Christ, and finds his hand immediately etretched forth for his relief. 31. Immediately Jesus, &c. This shows that Peter was not far from his Master, when his faith failed him, and he began to sink. Thus the soul of the believer often faints through doubt and distrust, even when within reach of an Almighty Savior upon whom to recline. 0 thou of little faith, &c. Peter had volunteered an exhibition of his strong faith. It was uncalled for, and savored of presumption and pride, if not of un- beUef as to the reahty of his Savioi-'s presence. But how tenderly is he here rebuked. He is reminded of his weak faith, and that he had no reason to doubt, when his divine Master was so near him. It is not probable that his fellow disciples even heard the ad- monition, in such sweet and gentle tones was it given. In all these inci- dents, how lovely does the character of Jesus appear. Didst thou doubt ; lite- rally, was in a state of uncertainty be- tween two objects. It refers here to the doubt and uncertainty which sprang up in Peter's mind, as to whether the waves would swallow him up, or he would experience his Savior's protec- tion, and which failure of his faith was thou of little faith, wherefore didst thou doubt ? 32 And when they were come into the ship, the wind ceased. 33 Then they that were in the ship came and worshipped him, immediately followed by his sinking in the waters. 32. And tvhen they were come, &c. Some cavillers who are ever ready, and even searching, to find contradictions, trans- late John 6 : 21, they were willing to re- ceive him into the ship, and deny that he really did come on board at this time. But it is evident that this ex- pression stands in contrast with their previous unwillingness through terror to receive him, until they were fully convinced by his conversation with Peter, that he was their Master. It may have been their repelling exclama- tions and gestures, which, in part at least, caused him to pass the ship, as though he had no intention of coming on board. But so great and urgent was their need of his assistance, that having thus tried them, he made himself known, and was accosted by Peter, in the words given by Matthew. The passage may then be read with the natural ellipsis, they wished to take hhn (and did take him) into the ship. Tlie xcind ceased. Here was another stupendous miracle. As soon as Jesus came on board, the tempest was lulled, and they almost im- mediately came to the desired port (John 6 : 21). 33. Came and worshipped him. Mark (6 : 51) says that "they were sore amazed in themselves beyond measure and wondered." There was something in Christ's walking on the sea and still- ing the tempest, so indicative of divine majesty and power, that it caused them to lose sight of that equally won- drous miracle of the loaves and fishes, wrought but a few hours previous (see Mark 6 : 62). Now they fall down and do homage to him as to a superior being. Of a truth &c., literally, truly So^i of God art thou. The absence of the article in the original has led some to translate. Son of a God, and to refer the exclamation to the mariners of the A. D. 32.] CHAPTER XIV. 187 saying, Of a truth " thou art the Sou of God. 34 ^ " And when they were gone over, they came into the land of Gennesaret. 35 And when the men of that place had knowledge of him, they m Ps. 2 : 7 ; Ma. 1 : 1 ; ch. 16 : 16, & 26 : 63 ; Lu 4:41; Jn. 1 : 49,& 6 : 69, & 11 : 2T; Ac. 8: 3T; Eo.l:4. ship, who might have been Pagans. But there is no proof that the apostles, who were so many of them well ac- quainted with the management of the small craft of the lake, did not them- selves work the vessel ; or if other per- sons were hired to do this service, there is no evidence whatever, that they were Pagans. It would also be unnatural to suppose that the apostles, with hearts alive to his transcendent worth, should at this time be silent, while pagan mar- iners were prostrating themselves and offering him the highest ascriptions of praise. Equally valid and pertinent would be this objection against the words being uttered by Jewish mar- iners. They are most unquestionably the words of the Twelve, and are to be taken in their usual acceptation, the So7i of God, i. e. the Messiah, so called and regarded by the Jews. 34. Gone over the lake. Land of Gennesaret. This was a small region of Galilee, on the western shore of the lake, described by Josephus as nearly four Roman miles in length, and two and a half in breadth. On the north-east ex- tremity of this plain is supposed to have been the site of Capernaum, near which our Lord landed. See John 6 : 24, 25, 59. The lake was sometimes called the Lake of Gennesaret^ from this fertile and populous district. 35. Of that place, i. e. Capernaum. See John as above cited. Had know- ledge of him, i. e. knew or recognized him. l^heif sent out, &c. Mark (6 ; 55) says that they " ran through that whole re- gion round about, and began to carry about in beds those that were sick, where they heard he was." 36. And besought him, &c. This showed their faith in his power and sent out into all that country round about, and brought unto him all that were diseased ; 36 And besought him that they might only touch the hem of his garment : and " as many as touch- ed were made perfectly whole. n Ma. 6 : 53. o Ch. 9 : 20 ; Ma. 3 : 10 ; Lu. 6: 19 ; Ac. 19 : 12. readiness to heal. TTie hem of his gar- ment. See N. on 9 : 20. And as many as touched, &c. It was not necessary that each diseased person should be brought to receive the special healing influence of Jesus, by the laying on of his hands, or some other outward act. His omniscient eye and omnipresent power could see and heal multitudes at the same moment of time, provided they had faith to avail themselves of his aid. They could not stand afar off and receive the blessing. They must approach so near as to come in contact with his person. This was a test of their faith, and at the same time showed that the heahng influence came from him. This chapter is full of incident and instruction. The tragic death of John furnishes an admonitory lesson against habits of criminal indulgence, which bring in their train such doleful conse- quences, as followed the adulterous con- nection of Herod and Herodias. The folly and sin of rash promises, and the still greater sin of performing them when opposed to the law of God, are no- where taught more forcibly than in the promise made by Herod, with its bloody fulfillment. The great miracles of the loaves and fishes, the walking on the sea, the stilling of the tempest, which alone were enough to stamp the seal of divinity upon our Savior's character, are related in this chapter, in simple, but graphic terms. The readiness of Christ to heal those who were brought to him, exhausted, as he must have been, with the labors of the preceding day, and his sleepless night upon the mountain, are also worthy of note, and show how untiring he was in his labors of mercy and love. 188 MATTHEW. [A. D. 32. CHAPTER XV. THEN "came to Jesus scribes and Pharisees, which were of Jerusalem, saying, a Ma. 7 : 1. CHAP. XV. 1-20. The Pharisees find fault WITH THE Disciples for eating with UNWASHEN Hands. Pharisaic Tra- ditions. Capernaum. Mark 7 : 1-23. In order to preserve the thread of our Savior's history, we must turn to John 6; 22-71; 1 : 1, where we find our Lord's discourse to those who came to him on the next morning after the still- ing of the tempest at Capernaum, and whose political views of his mission re- ceived a decided check in his reproof of those who followed him for the meat which perisheth, that is, for the further- ance of ambitious and worldly views. On that occasion he also declared more fully the spiritual nature of his king- dom, which caused some who had been his disciples from ambitious views to depart from him. About three weeks from this time, the third passover in our Savior's ministry took place (see John 6 : 4). Jesus did not attend this passover, for reasons given in John 7:1. It appears, however, that the chief priests and Pharisees were so exasperated by the reports received on that occasion by his miracles, and the general favor with which he was re- ceived by the people, that they sent some of their number to watch and en- trap him, if possible, into some word or act which might furnish a ground of accusation against him. The present chapter opens with an attempt, on the part of these scribes and Pharisees, to fasten a charge upon him for trans- gressing the tradition of the elders, in eating with unwashen hands. 1. Which were of Jerusalem,., i. e. who had their residence in Jerusalem. They were doubtless men eminent for learn- ing and ability. Those who had fol- lowed him on a previous occasion (see 12:2, 4), were probably persons of less note belonging to Galilee. 2. Why do thy disciples transgress, &c. 2 ' Why do thy disciples trans- gress ''the tradition of the elders ? for they wash not their hands when they eat bread. fc Ma. 7 : 5. c Col. 2 : 8. It appears from Mark (8 : 2-5), who gives more in detail their superstitious scrupulousness, in frequently washing themselves and their household utensils, that they first noticed the fault here complained of in the disciples, and probably had some conference respect- ing it, before they proposed this ques- tion to Jesus. The tradition of the elders. The traditionary laws or un- written ordinances of the Jews, were referred back, at least some portion of them, to the time of Moses. They were regarded by the Pharisees, as of more binding obligation than the law itself. These traditions in a collected form, constitute the Talmud, divided into the Mischna or text, and the Ge- mara or commentary. The elders here referred to, were the celebrated ancient Jewish doctors. By the tradition of the elders is meant, the traditions which had come down from these ancient doctors. See 5:21. JFor they wash not., &c. The washing of hands before meat was made by the traditionary law a re- hgious duty. The Pharisees regarded its omission as a crime of equal magni- tude with fornication, and worthy of death. "So rigidly did the Jews ob- serve it, that Rabbi Akiba being im- prisoned, and having water scarcely sufficient to sustain life given him, pre- ferred dying of thirst, to eating without washing his hands." Alford. They took great pains to have the hands and arms thoroughly washed. But if they had not departed from the house, the hands, with the fingers closed in the form of the fist, might be wet with water poured over them, and then ele- vated so that the water might flow down to the elbows, after which the water was to be poured a second time over the arms, in order that, the hands being held down, the water might flow over the fingers. It is thought that this is alluded to in Mark 7 : 3, while A. D. 32.] CHAPTER XV. 189 3 But lie answered and said un- to them, Why do ye also trans- gress the commandment of Grod by your tradition ? 4 For God commanded, saying, dEx.20:12; Le.l9:3; De.5:16; Pr. 23:22; Ep. 6 : 2. Others refer the expression, washing with the fist, in that passage, to the rubbing of the hands together in this form, according to the custom of the Orientals. Eat bread, i. e. partake of their meals. 3. Why do ye also transgress, &c. Our Lord replied to this interrogation, by an inquiry, which brought out in striking light their utter disregard of God's commands, while they were such sticklers for human traditions. His method is that which he often employed, viz. to confute them on their own ground. The word rendered, also, im- plies no acknowledgment on the part of Christ, that his disciples had trans- gressed any other law, than the tra- ditionary one of the Pharisees. The train of thought is, that the disciples had transgressed the traditionary law ; the Pharisees had also transgressed an im- portant commandment of God. The antithesis lies in the two kinds of law here referred to. The disciples had broken the one, viz. the tradition of the elders ; the Pharisees had broken the other, that is, the commandment of God. Alford well remarks, that "this is a remarkable testimony from our Lord to the divine origin of the Mosaic law ; not merely the Decalogue as such, for the second command quoted is not in the Decalogue, and it is to be observed that where Matthew has it, '■''for God commanded," Mark writes, "ybr Moses said." By your traditions. Our Savior did not directly dispute against their traditions, but by his question and accompanying illustration in vs. 4—6, he demolishes the very foundation of their traditionary law, by showing how totally it is opposed to the law of God. 4. For God commanded (Ex. 20 : 12). This is the illustration and proof that "^ Honour thy father and mother : and, ' He that curseth father or mother, let him die the death. 5 But ye say, Whosoever shall say to his father or his mother, eEx.21:17; Le.20:9; De.2T:16; Pr. 20 : 20, & 30: 17. they had rendered void the divine com- mandment by their traditions. Honor thy father, &c. Our Lord selected this commandment because it referred to a duty of binding obligation in the esti- mation of all, the respect due from children to their parents. People of every age and country, to a greater or less extent acknowledge and practise this duty. To honor one's parents, implies not only an outward respect and reverence, but an attention to all their wants, especially in the declining years of their life. In like manner by the force of the antithesis, to curse (literally to speak evil of) father or mother, or to revile them, is virtually the same as to dishonor them, by neg- lecting them and leaving them to want and sufl'ering. This was the law of God, written with his finger upon a table of stone, respecting the duty of children to parents. We shall see in the next verse, how the Pharisees re- garded it. Die the death, i. e. suffer ca- pital punishment. Compare Ex. 21 : 17. 6. But ye say, by your tradition, which is here in direct opposition to God's law. Wliosoever, i. e. any one, what- ever may be his circumstances, and however aged or dependent his parents may be. It is a gift, literally, a gift, that from ivhich thou mightest have been benefited by me, i. e. which, if it had not been thus dedicated, might have been applied to your support. Mark (7 : 11) instead oi gift, has corban, i. e. conse- crated to the temple worship or to the altar. Lightfoot says that the utterance of the word corban, did not bind the person to consecrate his property to religious uses, but only absolved him from all obligations of duty or care for his parents. It was probably declara- tive of the use to which at a future time, he might devote his property. 190 MATTHEW. [A. D. 32. ^ It is a gift, by whatsoever thou mightest be profited by me ; 6 And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tra- dition. /Ma. T: 11,12. 6. And honor not, &c. i. e. dishonor, by depriving them of the support due to them according to God's law. He shall be free from all obligations to assist his parents. These words are added by the translators, to complete what they con- ceived to be the sense. Some critics think that, from the words, let himdie the death, we may here supply, let him not die the death. Others render the clause, and honor not, potentially, must also not honor, or must even not honor, i. e. is re- leased from all obhgation to honor. But this is too great a departure from the ht- eral rendering, and besides, as the clause, atid honor not, is not found in Mark, the difficulty still remains, and some phrase must be supplied. Alford supplies the ellipsis after the preceding clause thus: Whosoever shall say to his father or mother, it is a gift by whatsoever thou mightest be profited by me, is free, and such a one will not honor his father or his mother. Olshausen conjectures that the future shall honor is a false reading, and would, therefore, substitute a tense and mood answering to shall say, and translate : " If any one says, what would have been yours is consecrated to the temple, he need not (he may or shall not) honor (i. e. give bodily support to) his father. " But the ellipsis as filled up in our common translation, is natural and pertinent. Thus ye have made, &c. In how simple, concise, and irrefutable a manner did our Lord expose the hy- pocrisy of these Pharisees. There was no evading the force of the argument. Tradition was shown to be opposed to God's law, and there could be no doubt as to which of the two was of binding obhgation. Have ye made, by your teachings and practice. Of none effect, 1. e. of no binding force. 7 ^Ye hypocrites, well did Esaias p;ophesy of you, saying, 8 ^ This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. 9 But in vain they do worship C Ma. T : 6. h Is. 29 : 13 ; Ez. 33 : 31. 7. The Pharisees seem to have been so confounded as to make no reply to Jesus, and he proceeds to expose still further their hypocrisy by a quotation from Isaiah 29 : 13. In Mark this re- ference to the prophet is placed before the verses, in which he convicts them of violating by their traditions the fifth commandment. The order of Matthew seems the more natural. Prophesy of you, i. e. of such persons as you. The character of the Pharisees was so like that of those to whom Isaiah prophesied, that his words might be said to have been spoken of them. The quotation is made by the way of illustration, and does not adhere to the exact words of the original, although the sense is well observed. 8. This people draiveth nigh, &c. They approach God in the way of re- ligious worship, with words of apparent piety. They make great professions of zeal and regard for the house of God. Their lips utter most reverential senti- ments, hut their heart is far from me. Their feelings and emotions are the very opposite of their professions. They are strict in all the outward forms and ceremonies of religion, but are strangers to its spirit and power in the heart. They are hypocrites whose profession and practice are at utter variance. 9. B^it in vain, &c. The words in this part of the quotation are an en- tire departure from those of the original. But if we translate the last clause of the original, as Bloomfield suggests : their worship of me is (only) a taught commandment of men (\. e. their religion rests only on the precepts of human teaching), the quotation will then ap- pear to conform to the sense of the original. In vai7i, i. e. to no purpose. A. D. 32.] CHAPTER XV. 191 me, 'teaching for doctrines the commandments of men. 10 * And he called the mul- titude, and said unto them. Hear, and understand : i Is. 29 : 13 ; Col. 2 : 18, 22 : Ti. 1 : 14. >fc Ma. T : 14. God looketh upon the heart, and will accept of no worship or offering which is not made in sincerity. Do they wor- ship me (in this formal, hypocritical way), teaching for doctrines (i. e. pre- cepts of binding obligation) the com- mandments of men. There is a slight difference in form, between the word - here translated comma7idments, and that which denotes the commands of God, which has led some commentators to find an implied contrast between the two expressions. Except here and the corresponding passage in Mark 7 : 7, the word is only found in Col. 2 : 22, where it also denotes the commandments of men, as opposed to those of God. 10. While the Pharisees were con- versing with Christ, the people stood at a respectful distance. But now as the learned doctors turn away, baffled and put to shame, our Lord calls upon the people to come near, in order that he might improve the occasion, to in- struct them as to what constituted real defilement. Hear and understand. They were to hsten with fixed and undivided attention, in order to comprehend the import of his instructions. Attention is necessary to the right understanding of a thing, although one may listen with attention and yet not understand. Our Savior here unites the two to- gether. 11. Which ffoeth into the mouth, i. e. is received in the way of food for the stomach. The Pharisees taught that the touch of food by unwashen hands, imparted defilement to it, and thus to the body, when the food was received into the stomach. It will be remem- bered that food in those times, was conveyed to the mouth in the fingers, and hence the Pharisaic notion of de- filement by physical contact. Defileth, i. e. renders ceremonially unclean. 11 'Not that which goeth into the mouth defileth a man ; but that which cometh out of the mouth, this defileth a man. 12 Then came his disciples, and iAc. 10:15; Eo. 14 : 14, IT, 20; lTi.4:4; Tit. 1 : 15. Christ does not here abrogate the law of distinction between clean and un- clean articles of food, nor teach that it is a matter of no importance what a man may eat. His simple object is to show that the mind cannot be defiled in the way here mentioned. No article of food in itself has any moral impurity. Even when eaten to excess, or in violation of the Mosaic law, declaring certain animals unclean and not to be eaten, it was not the food which contaminated the man, but the heart or disposition, which led him to indulge in gluttony, or in eating that which the law pronounced unclean. In a word, the heart, and not the body, was the seat and source of moral defile- ment. This appears from the next clause : but that which cometh out of the mouth, &c. which in v. 18 is declared to be the issues of the heart. 12. Tlien came his disciples, &c. This was after the assembly had broken up, and he had entered into the house. See ! Mark 7 : 17. Were oJf'e7ided or vexed. They had been frustrated in their at- tempts to entangle our Lord, in a dis- cussion on the validity of the ceremo- nial law. He did not stop to dispute this point with them, but by a well- known traditionary tenet of theirs re- specting the treatment of parents, he convicted them of a direct violation of God's law. The inference was obvious that their traditions were not at all ob- ligatory, when thus arrayed against the divine law, and yet he had said nothing on which they could ground a formal accusation against him. They were therefore chagrined at their want of success in entrapping him, and at the rebuke which their hypocrisy had re- ceived in the hearing of the people. This saying, i. e. his reply contained in vs. 3-9 ; or perhaps the declaration in 192 MATTHEW. [A. D. 32. said unto him, Knowest thou that the Pharisees were offended after they heard this saying? 13 But he answered and said, •" Every plant, which my heavenly Father hath not planted, shall be rooted up. 14 Let them alone: "they be blind leaders of the blind. And m Jn. 15 : 2 ; 1 Co. 3 : 12, &c. n Is. 9 : 16 ; Mai. 2:8; ch. 23 : 16 ; Lu. 6 : 39. V. 11, as to what constituted real defile- ment. 13. Every plant refers here figurative- ly to the doctrines, precepts, and tra- ditions of the Pharisees planted in the human heart. Olshausen refers it to the Pharisees personally, and this is un- doubtedly true, so far as they sufi'ered themselves to be estranged from the truth, by the adoption of false and cor- rupt precepts and doctrines. Ti^icA my Father, &c. This hmits and defines these vain traditions and senseless forms of the Pharisees. That which God plants will never be eradicated from the heart of them who believe ; every thing else shall be rooted up and destroyed. This was the end to which they were re- served. But what was true of these pernicious doctrines, was also true of their disseminators. They were to be rooted out and separated from God's spiritual children. Christ therefore felt no concern at their displeasure. He knew their deep-seated hypocrisy, and the fearful doom which awaited them, and therefore took no pains to provoke or avoid their censure. 14. Let them alone. Heed them not. Pay no regard to their threats or displeasure. This shows that the Phari- sees and their corrupt doctrines are re- ferred to, in the symbolic language of the preceding verse. Tlicy be blind leaders (literally, guides, way-leaders) of the blind (compare Rom. 2. 19). They were blind guides, and the people blindly submitted to their teaching, and the burdensome rites and ceremonies imposed on them. The consequence was seen in the proverbial expression, if the blind lead the blind, both shall fall into the ditch. The word ditch refers to if the blind lead the blind, both shall fall into the ditch. 15 " Then answered Peter and said unto him, Declare unto us this parable. 16 And Jesus said, ^Are ye also yet without understanding ? 17 Do not ye yet understand, that * whatsoever entereth in at o Ma. 7:17. ^ Ch. 16: 9; Ma. 7 : 18. fflCo. 6:13. the pits or cisterns dug for the reception of rain-water. If a blind man should attempt to lead another who was also blind, across a field, in which these rain-reservoirs had been dug, the fate of both might be easily conjectured. A fearful doom is here portrayed of false religious teachers, and those who have been led astray by their instruc- tion and example. 15. Then ansviered Peter. He spoke for his fellow disciples. See Mark 7 : 17. Declare unto us this parable, or dark saying. See N. on 13: 35, 36. Reference is had to v. 11. The general sentiment must have been understood by Peter and his fellow-disciples, but prejudices resulting from their educa- tion, prevented their fully understand- ing how it was reconcilable, not with the traditions of the Pharisees, but wilh God's law, which pronounced a person unclean, who partook of, or even touch- ed, the carcasses of certain animals. See Levit. 11 : 8, 24-28, 31. 16. Are ye also yet (after so much instruction) without understanding? I. e. without clear and comprehensive views of the spirituaHty of God's law, and the great truth, that sin or moral defilement has its scat in the heart. The Sermon on the Mount ought to have opened their understanding to this great and cardinal truth. It is a work of time, however, to fully eradicate long- standing prejudices. There is a slight shade of censure, that his disciples did not understand what was addressed to the multitude (v. 11), with the com- mand that they, who were far below the apostles in spiritual discernment, should hear and understand it. 17. The Pharisees had charged his A. D. 32.] CHAPTER XV, the mouth goeth into the belly, and is cast out into the draught ? 18 But *■ those things which proceed out of the mouth come rJa.S: 6. disciples with sin, in having eaten with unwashen hands. Our Lord here fully declares, what was indeed evident to any unprejudiced mind from his saying in V. 11, that the body, with its or- gans of mastication, digestion, and re- jection of that which was not converted into aliment, was not the seat or source of sin. It was the heart, the seat of depraved passions, desires,and thoughts, which morally defiled a man. JVhat- soever entereth in, &c. The general idea is, that all articles of food are taken into the body, pass through it, and are cast forth into the draught or privy, without coming at all in contact with the mind or soul of man. The only contact was physical, and could pro- duce, therefore, no mental or moral pollution. 18. Out of the mouth is antithetic to the words, mi at the mouth, in the pre- ceding verse, and is put here for any external act indicative of moral char- acter. It does not follow, however, that a man is not equally defiled by wicked thoughts and desires, which are conceal- ed in the heart from every human eye, and never find any utterance or exter- nal manifestation. But that which pro- ceedeth out of the mouth is an evidence of the state of the heart, and is said to defile the man, by thus being an index of the moral pollution within. 19. This verse explains and confirms the sentiment of the preceding one. Svil thoughts. Unless we take this in the sense of evil or false reasonings arising from a perverted mind, a sense which the context justifies us in giving it, we must consider it as put generi- cally, for the more special classification of the evil acts which follow. In the catalogue of these, the order is some- what changed in Mark, and other spe- cifications are added. Murders. Not only the overt act, but anger, malice, revenge, and all other states of the Vol. I.— 9 193 heart ; and they forth from the defile the man. 19 ' For out of the heart pro- ceed evil thoughts, murders, adul- s Ge. 6 : 5,& 8 : 21 ; Pr. 6 : 14; Je. 17 : 9; Ma. 7 : 21. mind, contrary to the spirit of the sixth commandment. See 5 : 21-26. Adul- teries. See N. on 5 : 2*7-32. Fornica- tions. This refers to all acts of lewd- ness, and to all unchaste desires (see 5 : 28). TJiefts. In connection with this Mark adds covetousness ; literally, covet- ous thoughts, plans of fraud, the great exciting cause of the violation of the eighth commandment. The spirit of this commandment is opposed to the appropriation to our own use, of any thing, however valueless, which belongs to another. Some people reason falsely that there is no sin in taking from one who has an abundance, some trifie which will not be missed. It may not be missed by the owner, but God has seen the act, and pronounces it a theft, proceeding from an evil heart, and de- filing the soul with guilt. Nor does His eye behold only the overt act of theft. He sees every covetous desire, as it goes forth and rests upon the property of others, and pronounces it the issue of a wicked and corrupt heart. He de- mands in us a contented disposition, freedom from envy, a faithful regard for the interest of others, in every thing intrusted to our keeping or falling within our reach. False witness. This is also put generically not only for false testimony in courts of justice, but for every species of fraud, deception, and fiilsehood. One of the most universal sins of our race is here referred to. It besets childhood, and unless judiciously and thoroughly eradicated, takes such deep root in the soul, as to be the be- setting sin of one's whole life. It makes its appearance in various forms. With some persons a malicious pleasure seems to be taken in spreading slanderous and mischievous reports, " scattering fire- brands, arrows, and death." In others, it results from a want of moral courage to tell the truth. It sometimes pro- ceeds from a habit of exaggeration, in- 194 MATTHEW. [A. D. 32. teries, fornications, thefts, false witness, blasphemies : 20 These are the things which defile a man : but to eat with un- washen hands defileth not a man. advertently formed, but not less tena- cious and destructive of confidence between man and man. Men rightly conclude that he who tells a false- hood, to give fulness or point to a story, will not hesitate to do so when prompted thereto by self-interest. A violation of truth may be found in promises carelessly made, but not ful- filled, conventional forms of polite prevarication, false impressions con- veyed in language so adroitly framed, as to contain no verbal falsehood, and in signs, gestures, and even silence itself. Against all these forms the commandment of God, " Thou shalt not bear false witness," is opposed. When seen by his eye, they indicate a cor- rupt heart, out of which proceeds that which defiles the soul. Blasphemy. This refers to detraction, railing, revil- ing, and the whole category of evil speaking. Mark places this after what he calls an evil eye, i. e. envy. The envious person is quite apt to indulge in evil speaking, and the two sins are well put in juxtaposition. What a sweep of condemnation is here made of much, which is denominated " small talk," and regarded by many as innocent scandal. Mark adds to this catalogue of Matthew, besides those we have no- ticed, lasciviousness, which may be refer- red to looseness of language, or any intemperance of conduct, leading to the great sins of adultery and fornication, wickedness (literally, wickednesses, i. e. wicked plans, purposes, and counsels), pride, ViuA foolishness. The sins here enu- merated, are all violations of the second Table. If to them we add the rebellious and evil thoughts against God, which issue from the heart, how overwhelming must be the conviction of the deep de- pravity of our nature, and the impossi- bility of being purified, except by the blood of Christ which cleanseth from all sin. 21 H ' Then Jesus went thence, and departed into the coasts of Tyre and Sidon. 22 And behold, a woman of Canaan came out of the same < Ma. 7 : 24. 20. These are the things, &c. Mark adds, " which come from within." This is an emphatic repetition of what was asserted in v. 18. But to eat, &c. See N. on V. 11. 21-28. The Daughter of the Syro- PHENiciAN WoMAi' IS HEALED. Region of Tyre and Sidon. Mark 7 : 24-30. 21. 2Yien Jesus went thence, &c. He seems to have left Galilee in order to avoid Herod, who had taken up a tem- porary residence in that province, and whose attention had been particularly turned to Jesus at that time. See 14 : 1-2. Alford thinks that he retired from Gal- ilee, to avoid the present indignation of the Pharisees. Into the coasts, &c. Mark : " unto the borders," or confines. See N. on Mark 7 : 24. It has been a matter of doubt with many commenta- tors, whether Jesus actually entered the Gentile territory. Those who think he did not, give to the preposition trans- lated i7ito, the sense of toward. It would seem, however, from the face of the whole passage, that our Lord did really enter the borders of this Gentile country, although not to heal or to preach, but only to find a safe retreat from the storm of persecution. 22. A vmnan of Canaan, i. e. a Phoe- nician woman. Mark (7 : 26) calls her " a Greek, a Syrophenician by nation," on which see Note. She was evidently a Gentile by birth, although some think she was a proselyte. However this may have been, it is evident that she was not at this time an idolatress, but a believer in God. It is quite probable that she shared with the Jews in the expectation of the Messiah, and that she had heard of Jesus ; for so full was the region of his fame that, according to Mark, while he would have no man know that he had entered into a house, he could not be hid. Came out of the same coa.^ts. The proper order of the words is ; A Cauaanitish woman of the A. D. 32.] CHAPTER XV. 195 coasts, and cried unto him, saying, Have mercy on me, 0 Lord, tliou son of David ; my daugliter is grievously vexed with a devil. 23 But he answered her not a word. And his disciples came sanu coasts (i. e. belonging to the same region ■which he wac visiting) came out of her house or village. And said unto him. Her distress for her daughter, and contidence in the power of Jesus to heal, excited her to such a degree that, regardless of the multitude, she called aloud upon him for help. He had as yet performed no miracle in these parts, and this renders her faith and perseverance the more remarkable. Have mercy onine^ &c. See N. on 9 : 27. She had doubtless heard from the Jews, that the Messiah was to be of the line of David. This address did not, there- fore, imply any supernatural communi- cation to her of this truth. As the father of the lunatic, in Mark 9: 22, said, " have compassion on us and help «•?," so this woman makes her daugh- ter's affliction her own, and exclaims, " have mercy on »«e, &c. Grievously vexed, &c. See N. on 4 : 24. This was i2L possession of more than ordinary vio- llence. 23. B^d he answered her not a word. He took no notice of her. It was thus that he tried the faith of the blind man (9 : 27), who followed him with the same importunate cry for help. The sequel shows that his heart was all the while full of kindness and compassion. Besoitght him ; literally, inquired of him., which, by a Hebrew idiom, takes the sense to entreat, ask a favor. Seiid her away, i. e. either grant or deny her re- quest and dismiss her. The granting her request, however, was predominant in their minds, from the well-known habit of Jesus, to refuse assistance to none who came to him for relief; and also his answer to them inqilies this, for he gives as a reason why he cannot con- sistently help her, that it does not com- port with the immediate object of his and besought him, saying, Send her away ; for she crieth after us. 2J: But he answered and said, " I am not sent but unto the lost sheep of the house of Israel. 25 Then came she and worship- MCh. 10:5,6; Ac. 3; 25, 26, & 13: 46; Eo.l5:8- mission. She ci'ieth after us, i. e. she follows us with her cries. Jesus was passing along the way, when this wo- man came forth, but soon after, as it appears from Mark, he entered into a house for the sake of concealment. Hither also she came and preferred her request, as detailed in v. 25, where Mark's account commences. This har- monizes the two statements. The dis- ciples feared lest, by her cries, the at- tention of the people would be directed to them, and the purpose of conceal- ment, for which they had come, frus- trated. But it was great presumption in them, after what they had seen of his power and wisdom, to direct him, as to what it was proper to do on this occasion. 24. / am not sent, &c. See Ns. on 10 : 5, 6. The immediate mission of our Sa- vior was to the Jews. The time for the dispensation of the gosjiel and its privi- leges to the Gentiles, had not yet come. Christ as Mediator, was officially subor- dinate to the Father, and therefore here and elsewhere speaks of himself, as being sent on this mission into the world. See N. on 11: 27. But unto the lost sheep, i. e. to none but the lost sheep, &c. 25. 77ien came she. In the extremity of her distress, she is emboldened to come into his presence, and prefer her suit so directly, as to give him no oppor- tunity of evading it any longer. Jesus was now in the house (see N. on v. 2;-!), and it is quite probable that slie pressed her way in, against the will of the disciples, who would be like- ly to interpret their Master's reply in V. 24, as a virtual denial of the woman's request. Andvmrtihijipcd hi m. See N. on 2 : 11. Lord, help me. What words more simple and appropriate 196 MATTHEW. [A D. 32. ped him, saying, Lord, help me. 26 But he answered and said, It is not meet to take the chil- could be uttered by a mother in behalf of a suffering child, and to a Being of such power and condescending love, as the one in whose presence she then stood. 26. It would seem that this woman's faith and perseverance had been suf- ficiently tested, but Jesus subjected it to a still further trial, in order to illustrate its power, and render it an example worthy of being imitated to the end of time. It is not meet, i. e. not right, proper. 7'he childreii's bread, i. e. bread or food intended for the children. Our Lord was well understood by the woman, as referring to the Jews, who being heirs of the promises, and in- heritors of his covenant blessings, claimed to be God's children. It is here used in this general acceptation, but Paul in Rom. 9 : 6-8 declares that none but the children of the promise are to be accounted true Israelites or children of God. See also Gal. 3 : 7. And to cast it to dogs ; literally, little dogs, the diminutive implying the familiarity with which household dogs, especially such as are very tame and affectionate, are addressed. The epithet dog was quite commonly bestowed upon the Gentiles by the Jews. It was after- wards reversed, and dog of a Jew was the common epithet, by which persons of that despised race were addressed for many centuries in Europe. Our Savior employed this expression as one in common vogue, for the purpose of rendering more severe the trial, to which he was subjecting this woman's faith. The general sentiment is this : The Jewish nation, who are peculiarly the children of God, and with whom are his ordinances and true worship, are in need of all the spiritual gifts and healing mercies, which I can personally bestow. Their interests ought not to be overlooked. They are the children and must first be fed (Mark 7: Ti). Their food must not be given to the dren's bread, and to cast it to " dogs. 27 And she said, Truth, Lord : a5Ch.T:6; Phi. 3 : 2. Gentiles, who have no more claim to share their repast, than the dogs to eat bread with their master's children. The idea of some, that by children Jesus meant the woman, and by dogs the un- believing Jews, and that this was ad- dressed to the disciples in the general sense, " shall I not help a woman of such faith? Is she not one of God's real children, from whom the food ought not to be taken, to be given to cavilling hypocrites like most of the Jewish nation?" is entitled to no con- sideration. The whole scope of the passage is against it. The woman re- plied to it, as being directed in the way of reproach to herself. The apparent harshness of our Lord's remark disap- pears, however, if we consider him as em- ploying terms in common use, expres- sive of the estimation in which the Jews held their Gentile neighbors, without sanctioning at all the practice of using opprobrious epithets, or implying that the Gentiles by nature were worse than the Jews. 27. Truth, Lord, i. e. what you say, Lord, is true. I acknowledge that I am fit to be classed only with the dogs. Yet the dogs ; literally, for even the dogs, there being impHed a previous ellipsis of some phrase as this : (yet deny not my request) ybr even the dogs, &c. She adroitly brings to view the at- tachment which a man feels for his faith- ful dog, and the provision made for his wants, from the well-spread table of the children, and thus derives from the very reason given by Jesus why he should deny her request, an argument why it should be granted. What could be more beautiful and prudent than her reply ? Luther who, in the words of Trench, " seems never weary of extol- ling the mighty faith of this woman," exclaims of this reply of hers, "Was not that a master stroke ? She snares Clirist in his own words." Tlie crumbs which fall. Not pieces of bread, as some A. D. 32.] CHAPTER XV. 197 yet the dogs eat of the crumbs which fall from their masters' table. 28 Then Jesus answered and said unto her, 0 woman, great is thy faith : be it unto thee even as thou wilt. And her daughter was made whole from that very hour y Ma. 7 : 31. s Ch. 4 : 18. think, on which the hands are wiped while eating, but small crumbs, which accidentally fall, and are quickly snatched up by the dog, whose privi- lege it is to remain at such times under the table. Tlnir masters', not the Jews, as some have strangely thought, for they are represented by the children, but God himself, the plural form being used to accord with the plural doc/s, they being supposed to have many masters. 28. 0 woman, great is thy faith. The faith of this Syrophenician woman had been tested in a very severe manner. She had cried after Jesus by the way, but received no encouraging reply or look. The disciples having become wearied with her clamorous importu- nity, and seeing that she would not otherwise go away, impatiently asked their Master to dismiss her. His reply, if it reached her ears, as it doubtless did, was any thing but encouraging, yet she pressed her way into the house, and prostrating herself before Jesus, uttered those touching words. Lord, help me. Even there she was repulsed, but in- stead of giving up in despair, or taking offence at the odious term by which she, as a Gentile, had been referred to, with a readiness and tact, which show her mind to have been of no common order, converts our Lord's reply into one of the strongest arguments that relief should be granted her. No wonder that our Savior exclaimed, great is thy faith ; be it unto thee even as thou wilt, i. e. thy request is granted. There is, perhaps, no stronger instance of the power and triumph of faith to be found in the record of God's word, than is 29 ^ ''And Jesus departed from thence, and came nigh ' unto the sea of Galilee ; and went up into a mountain, and sat down there. 30 " And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and a Is. 35 : 5, 6 ; ch. 11 : 5 ; Lu. 7 : 22. furnished in the incident here related. The words of our Lord as given in Mark, are very remarkable : For this sai/ing go thy loay, the devil is gone out of thy daughter, as though her reply in V. 27, was the great and crowning triumph of her faith, which constituted the principal ground of her acceptance. From that very hour. See Ns. on 9 : 22 ; Mark 1 : 30. 29-38. A DEAF AND DUMB MaN HEALED ; ALSO MANY OTHERS. FoUR THOUSAND ARE FED. Decapolis. Mark 7 : 31-37 : 8 : 1-9. 29. And Jesus departed from thence, i. e. from the coasts of Tyre and Sidon. He does not appear to have tarried long in that region, and the only incident relating to his visit, is the ouejust given in vs. 21-28. Nigh unto the sea of Tiberias. He returned through Galilee, but did not tarry there, through fear of Herod, but passed on to Decapolis (Mark 7 : 31), which was without his jurisdiction. See N. on 4 : 25. Itito a mountain ; literally, the mountain, i. e. the mountainous ridge environing the lake. This was a favorable position, both for addressing the people who oc- cupied the slopes below, and from its being a comparatively still and secluded place. Sat down there to teach the people. See N. on 5 : 1. 30. Great nmltitudes, &c. His fame had before filled that region (4 : 25), and now, on his coming thither, the people gathered around him in great numbers, to be healed, and to listen to his words of instruction. At this time the deaf mute, spoken of in Mark 7: 32-36, was healed. Maimed; liter- ally, bent, crooked. As this word, in 19g MATTHEW. [A. D. 32. cast them down at Jesus' feet ; and he healed them : 31 Insomuch that the multitude •wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see : and they glorified the (jod of Israel. 32 ' Then Jesus called his its present connection, must differ from tlie one rendered lame, and as the trans- lation maimed (i. e. wanting some mem- ber of the body), is not the exact render- ing, it is better to refer it to those whose arn)s, hands, legs, or feet had become crooked and useless by disease, or had been so from birth. Bowlegged, club- footed persons, and all such as suffered from similar malformation, would come within its definition, and the cure of such was a great exhibition of our Savior's power. Many others who were diseased. Cast them dow7i at Jesus^ feet, i. e. brought them before him and laid them down to be healed. The expres- sion does not denote neglect or aban- donment, but haste, and the natural desire, in such crowds, to be fir^t in ob- taining that which was sought. 31. 77ie multitude wondered. It is evident from the enumeration, that there were many persons healed on this occasion, and of a great variety of diseases. Tfie dumb ; literally, the dull, blunted, reference being had to those deprived of both hearing and speech. It is well known that persons horn deaf, or who become so at an early age, are also dumb. To be tvhole ; literally, S02ind, healthy, well. They glorified, &c. See N. on 9:8. God of Israel, i. e. the Being whom the people of Israel worshipped, and whose protection they had experienced. It is strange that Trench should think from these words, that of those present a great number were heathens. Nothing was more common, as every reader of the Old Testament will see, than for the Israel- ites themselves to speak of Jehovah, as being the God of Israel. disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat : and I will not send tiieui away fasting, lest they faint in the way. 33 " And his disciples say unto him, Whence should we have so c2Ki. 4:4.3. 32. Tften Jesus called, &c. The dis- ciples were probably dispersed among the multitude, to further the benevolent designs of their Master. Perhaps, how- ever, nothing more is meant than that he called their attention to what he was about to communicate. I have compas- sion. See N. on 9 : 36. Because they continue with me now three days. Ac- cording to the most approved reading of the original, a literal translation would be three days (are) now to them staying with me, i. e. they have stayed with me now three days. The sense does not differ from that of our common version. The people took their repose for two nights in the open field. As it was just after the passover, the sea- son was pleasant, and no injury to health was incurred. Have nothing to eat. Their temporary supply of food was now exhausted. / will not send them aivay fasting. They had probably consumed most, if not all, their food, on the first and second days, but, being unwilling to leave Jesus, they remained another day ; forgetful of their temporal wants, in the wonders of love and mercy, with which his ministrations were at- tended. 33. And his disciples say, &c. The apparent impossibility of supplying the wants of this great multitude, so pos- sessed their minds, that they seem to have forgotten that on a previous occa- sion, in circumstances almost similar, he had miraculously fed five thousand. Hence we see the wisdom of repeating this great miracle. In the wildervess, far off from places where provisions could be purchased. 34. How many loaves have ye ? The A. D. 32.] CHAPTER XV. 199 much bread in the wilderness, as to fill so great a multitude ? 34 And Jesus saith unto them, How many loaves have ye ? And they said, Seven, and a few little fishes. 35 And he commanded the multitude to sit down on the ground. 36 And ''he took the seven loaves and the fishes, and ^gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude. d Ch. 14 : 19. el Sa. 9 : 18; Lu. 22 : 19. /Ma. 8 : 10. same question which he proposed on the previous occasion. See Mark 6 : 38. They said seven. Although there were more loaves, and a less number of per- sons to be fed than on the previous oc- casion, yet the quantity of food was so inadequate to the wants of the multi- tude, that the miracle was no less grand and striking than the preceding one. Some German critics have main- ttiined, that this miracle is identical with the feeding of the five thousand related in 14: 15-21. But not to speak of minor points of difference, which forbid the idea of such identity, the reference by our Lord himself, in 16: 9-10, to two distinct miracles, is a sufficient con- futation of such a notion. It is also worthy of note, that the baskets in this second miraculous repast, were of a smaller kind than those mentioned be- fore, and have a different name given them by Matthew and Mark, from the name given those used on the former occasion, which was the same in all the Evangelists. This same distinction in the name of the baskets, is observed in our Lord's reference to the miracles (16: 9-10), and is almost proof positive that they were two distinct and separate miracles. It is well said by Olshausen, in reference to De Wette's idea, that this miracle is a repetition of the first fact handed down from tradition, that had this been so, the second miracle would have been related in more exag- 37 And they did all eat, and were filled : and they took up of the broken meat that was left seven baskets full. 38 And they that did eat were four thousand men, beside women and children. 39 ^ And he sent away the mul- titude, and took ship, and came into the coasts of Magdala. CHAPTER XVI. THE "Pharisees also with the Sadducees came, and tempt- a Ch. 12: 38; Ma. 8 : 11 ; Lu. 11 : 16, & 12 : 54-56 ; 1 Co. 1 : 22. gerated language ; whereas the number fed was less, the number of loaves from which they were fed, larger, and the quantity of fragments taken up, smaller, than at the previous miracle of feeding the five thousand. 35. And he commanded, &c. The orderly preparation for the repast, which was the same as before (14: 19), made the miracle more prominent and impressive. As the five thousand sat down by hundreds and by fifties, it is probable that the four thousand sat in the same general order. 36, 37. Andhe took, &c. See Ns. on 14: 19-20. 38. J/hur thousand men, &c. On the same principle referred to in N. on 14:21, we may suppose the whole num- ber fed on this occasion, to have been not less than eight thousand. 39. And he sent away, &c. According to his intention of bringing the meeting to a close (see v. 32). Magdala. This place formerly was called Migdol (see Josh 19: 38). It lay on the western shore of the lake, some three miles north of Tiberias. It is now a village of only a few miserable huts. Dalma- nutha, to which Mark refers, was a vil- lage near Magdala. CHAPTER XVI. 1-4, The Pharisees and Sadducees AGAIN REQUIRE A SiGN. Near Mag- dala. Mark 8 : 10-12. 200 MATTHEW. [A. D. 32. ing desired him that he would shew them a sign from heaven. 2 He answered and said unto them, When it is evening, ye say, It will he fair weather : for the sky is red. 3 And in the morning, It loill he foul weather to-day : for the sky is red and lowering. 0 ye hypocrites, ye can discern the face 6 Ch. 12 : 39. 1. The event here spoken of pro- bably took place soon alter he landed from the ship. See Mark 8:11. The Pharisees and Sadducces, although bit- terly at variance, seem to have united, on this occasion, in attempting to en- snare our Lord. They pretended to an honest desire to see some sign from heaven, which would I'emove all doubt as to his Messiahship. It was a repe- tition of their request in 12 : 88 ; Luke 11 : 16. Tempting Mm. This denotes the purpose of their request. A sign from heaven. See N. on 12 : 38. 2. He answered and said. The reply of our Savior is based on the clear and abundant proofs, he had already given them of his divine mission. Mad they been as wise to see and acknowledge these signs, as they were to prognosti- cate the weather from the appearance of the sky, they would have required no fui'ther evidence, but would at once have received him. Wlien it is ei'eni7ig. See N. on 1-i : 15. It tvill be fair wea- ther; WtevAWj, fair iveather (to-morrow). /■>• rec/, i. e. has a dry, fiery appearance. 3. In the morning, i. e. between dawn and sunrise. Hed and loicering, i. e. of a heavy, dark-red appearance. 0 ye hypocrites. See N. on 6 : 2. Their de- sire for a more convincing sign, was a mere pretence to find some occasion against him. Ye can discerri, &c. Yc can prognosticate the weather from the appearance of the sky. Lightfoot finds many examples, showing that the Jews were given to prognosticating the wea- ther of the coming season. Tlie signs of the times, i. e. the evidences of our Lord's Messiahship, in his miracles and of the sky ; but can ye not discern the signs of the times ? 4 * x\ wicked and adulterous generation seeketh after a sign ; and there shall no sign be given unto it, but the sign of the pro- phet Jonas. And he left them, and departed. 5 *^[ And ' when his disciples doctrine. The word times refers to the appointed time for the appearance of Christ on earth. The Old Testament prophecies marked with sufficient clear- ness the signs of those times, so that no one, through pretended ignorance of them, would be justified in rejecting the Messiah. The life and character of Jesus Christ, and his abundant mira- culous powers, so clearly corresponded to the Messianic predictions, that it evinced the extremest blindness of heart in face of such evidence to reject him. 4. A wicked and adidterous genera- tion. See N. on 12 : 39. Mark in the parallel passage (8 : 12) says, that he sighed deeply in spirit at their unbelief and hardness of heart, which led them to cavil at his claims, and demand a further sign of his Messiahship. The sign of the prophet Jonas. He repeats this reference to Jonas, both to give it emphasis, and stop the mouths of those wicked men. They repeated their de- mand for a sign from heaven, he re- peats his reply, that there shall no sign be given them, but one from the depths below, even the sign of the prophet Jonas. Andhe left them anddeparted. He was filled with such holy indigna- tion at their hypocrisy and hardness of heart, that without deigning to hold further conversation with them, he ab- ruptly left them, and again embarked on Ijoard the ship (Mark 8 : 13), and departed to the north-eastern side of the lake, to the northern Bethsaida. See Ns. on 11 : 21 ; 14 : 13. 5-12. The Disciples cautioned AGAINST the Leaven of the Phaki- A. D. 32.] CHAPTER XVI. 201 were come to the other side, they had forgotten to take bread. 6 Then Jesus said unto them, '' Take heed and beware of the leaven of the Pharisees and of the Sadducees. di.u. 12: 1. SEES. JV. E. coast of the Lake of Gali- lee. Mark 8 : 13-21. 5. Tlieii had forgotten, &c. This re- fers to the necessary supplies, which through forgetfulness they had neglect- ed to take with them. Mark says that they had but one loaf, and as the country in that quarter was sparsely settled (see 14 : 15), to obtain a supply of provisions there, would be attended with some difficulty. Hence when they reached the place of their destination, and were about to proceed on their land journey, they manifested some concern, at their forgetfulness in not taking the requisite food with them. 6. Tlien Jesus said, &c. They had openly expressed their concern, or Jesus, in the exercise of his omnis- cience, knew what was passing in their minds. He took occasion from their anxiety in respect to their bodily wants, to warn them against the doctrines of the Pharisees and Sadducees. These he characterized as leaven, silently and insidiously pervading and vitiating the whole spiritual man, and destroying every pure and holy emotion. Take heed and beware. An emphatic injunc- tion to give the most earnest attention. Leaven. We are told in v. 12, that under this metaphor, reference was had to the doctrine of the sects here men- tioned. The word in itself may be used Ijoth of true and false doctrines, the silent and pervading influence and dif- fusive power of leaven constituting the point of the simile. Many of the doc- trines of the Pharisees were true and scriptural, yet were so mingled with corrupt and vain traditions, that, as a whole, they might well be likened to moral leaven of the most pernicious kind. In Luke 12 : 1, on a different occasion, our Lord uses this metaphor Vol. I.— 9* 7 And they reasoned among themselves, saying. It is because we have taken no bread. 8 Which when Jesus perceived, he said unto them, 0 ye of little faith, why reason ye among ycur- to denote She hypocrisy of the Phari- sees. Ana of the Sadducees. In Mark (8 : 15), the equivalent of these words is, " the leaven of Herod," on which see Note. 7. 27ie)/ reasoned among themselves. They debated this matter privately with one another. Thus they doubt- less often talked of the incidents and instructions of the day, and pondered over things which seemed to them strange and obscure. Sometimes in such cases, they resorted to Jesus for light. See 13 : 10, 36 ; 15 : 15 ; IG : 1(» ; Mark 7 : 17. It is because, &c. They supposed that he referred to phy- sical food, and that his caution was a virtual prohibition against partaking of their bread, as though it were polluled. Such an injunction doubtless appeared to them strange, but they were so prone to regard his sayings in a tem- poral light, that they had no idea th.at he referred to the doctrines of these sects. 8. \Miich when Jesus perceived. Their secret thoughts and private reasonir.gs were all known to him. 0 ye of little faith. See N. on 6 : 30. Why reosoii ye, &c. After the stupendous display of our Lord's creative power in feeding thousands of persons from a few loaves and fishes, it showed not only great for- getfulness, but a want of faith in them to betray such anxiety about their tempo- ral wants. Our Savior also manil'ests his surprise, that they should suppose him to refer to so comparatively unim- portant a subject, as the procuring of bread (see John 4 : 32, 34). Their dullness of apprehension is most em- phatically referred to in Mark : " Per- ceive ye not yet, neither understand? have ye your heart yet hardened ? hav- ing eyes, see ye not ? and having cars 202 MATTHEW. [A. D. 32. selv'cri, because ye have brought no bread ? 9 'Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up ? 10 'Neither the seven loaves of the four thousand, and how many baskets ye took up ? 11 How is it that ye do not understand that I spake it not to e Ch. 14 : 17 ; John 6 : 9. hear ye not ? and do you not remem- ber ? " These reiterated inquiries show the depth of his astonishment, at their having so mistaken his meaning. 12. Tlien understood they, &c. They were now sensible of their mistake. They had been taught a twofold les- son, not to distrust a watchful Provi- dence, and to realize how transcendent- ly important it was, to have correct doctrinal views in respect to the duties and obligations of religion. The com- parative worth of the bread that perish- eth, and that which endureth to ever- lasting life, was also impressed upon their minds on this occasion. 13. Peter and the rest again pro- fess THEIR Faith in Christ. Region of Ccesarea Philippi. Mark 8 : 27-30 ; Luke 9: 18-21. 13. When Jesus came, &c. On his way to this region, he passed through the northern Bethsaida, where accord- ing to Mark (8 : 22-26), he healed a blind man by spitting on his eyes, and putting his hands upon him. Ccesarea Philippi was a city of Upper Galilee, near the sources of the Jordan, at the foot of Mount Hermon. It was the ancient Laish or Dan. Judg. 18 : 7, 29. It was rebuilt by Philip the tetrarch, and named in honor of himself and Tiberius Caesar. It is now called Panias or Banias. It is conspicuous in our Lord's history, as being the place, in the vicinity of which he first fore- told his own death and resurrection, and the trials and sufferings of his fol- lowers. The transfiguration was also you concerning bread, that ye should beware of the leaven of the Pharisees and of the Saddu- cees? 12 Then understood they how that he bade theyn not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees. 18 T[ When Jesus came into the coasts of Cesarea Philippi, he /Ch,15:84 probably on a mountain near the place. The Cffisarea referred to in Acts, lay on the Mediterranean coast. He asked his disciples. Mark (3 : 27) says that he proposed this question to them by the way. There is no discrepancy be- tween the accounts, as the conversation may have taken place as they were passing along, after having come into the region here spoken of. There is no necessity of amending the common translation of Matthew, which adheres correctly to the aoristic force of the par- ticiple. Luke (9 : 18) says that he was praying at this time. This would seem to indicate, that he and his disciples had paused a short time by the way, in order to rest from the fatigue of the journey, which opportunity our Lord improved in devotion and religious con- versation. TF^oHi do men say, &c. Some commentators give this turn to the question : WJiom do men say that 1 am ? the Son of man ? This, besides being a harsh and forced construction, is for- bidden by the answer of the disciples, which in that case, must have been a simple affirmative or negative. Equally unsatisfactory is Olshausen's rendering and explanation : / who am (as you are aware) the Son of Man ; which he thinks led the disciples forward to the idea of Son of God. But Alford well remarks, that "this would destroy the simplicity of the following question. But whom say ye that I am ? because it would put into their mouths the an- swer intended to be given." There are some who reject the pronoun I, A. D. 32.] CHAPTER XVI. 203 asked his disciples, saying, ^Whom do men say tliat I, the Son of man, am ? 14 And they said, * Some say thai thoic art John the Baptist ; some, Elias ; and others, Jere- g Ma. 8 : 27 ; Lu. 19 : 18. A Ch. 14 : 2 ; Lu. 9 : 7, 8, 9. ■which is wanting in some versions, and translate : Whom do men suppose the Son of man to be ? in which case, they make Son of man to correspond with /, in V. 15. But this would demand some such answer as : Some say that John the Baptist is the Sou of man, some Elias, &c. In that case, So7i of man would refer to the Forerunner of the Son of God or the Messiah, which is inadmissible. The common reading and translation is the correct one, and against it can be advanced no vahd ob- jections. The evident scope of the in- quiry is the opinion entertained by the people of Jesus himself. The question is put directly in v. 15, and to the form as there given, the answers in v. 14 cor- respond, showing that the question in this verse is the same as that in v. 15. In the parallel passages of Mark and Luke, the question corresponds with that given by Matthew, the words " Son of man " being omitted. 14. It appears from this reply of the disciples, that while the opinions of the people respecting our Savior were vari- ous, all agreed that he was the reappear- ance, by bodily resurrection, of John the Baptist, or some Old Testament prophet. Mias was to be the forerun- ner of the Messiah. Jeremias, accounted by the Jews, according to Lightfoot, the first in the prophetic canon, and styled by way of eminence, the prophet of God. One of the prophets, i. e. some one of the Old Testament prophets. 15. But whom say ye, &c. Our Sa- vior led the disciples by these questions, to a true understanding of his character and mission. It was not that he him- self was ignorant of the estimation in which he was held by the people, that he proposed these inquiries, but that he might take occasion from the con- fession of his disciples as to his Mes- mias, or one of the prophets, 15 He saith unto them. But whom say ye that I am ? 16 And Simon Peter answered and said, 'Thou art the Christ, the Son of the living God. i Ch. 14 : 38; Ma. 8 : 29; Lu.9 : 20; John 6: 69, & 11 : 27 ; Ac. 8 : 37, & 9 : 20 ; IJo. 4: 15, & 5:5; He. 1 : 2, 5. siahship, to enlighten them in respect to the real object of his mission, viz. to die for the sins of the world. At thia point, according to Alford, begins the second great division of our Savior's ministry on earth, introductory to his sufferings and death. 16. Simon Peter answered. As the oldest and leading disciple, he respond- ed for the rest. We are not to sup- pose that he was the only one of the Twelve, who had attained to the convic- tion that Jesus was the Messiah. They had often, doubtless, talked among themselves of the wondrous miracles and subHme teachings of their Master, and had long ere this attained to the full conviction, that he was the Christ, promised and foretold in the Old Testa- ment. The fact that Peter acted as spokesman for the rest, should be kept in mind, as it is the key to the right in- terpretation of the controverted pas- sage which follows. Thou art the Christ (himself, and not as the people think, his forerunner), the Son, &c. Mark the directness and promptness of Peter's reply, as coming from the depths of his heart, thou art, not, / say that thou art, as the form of the question required. Whitby supposes that there is a dif- ference between Christ and the Son of the living God, the former referring to his office, the latter to his divine origin. It is better, however, to regard the latter as designed to give fullness and emphasis to the word Christ. God is said to be the living God, in contradis- tinction from idol deities, and as the author of life and its blessings. See John 6 : 69 ; Acts 8 : 37 ; 9 : 20 ; 1 John 4 : 15 ; 5 : 5. Peter's confession was full, clear, and exphcit, bringing out the twofold nature of Christ as born of man, and yet the Son of God, as both human and divine — a view so much in 204 MATTHEW. [A. D. a2. 18 And I say also unto thee, That '" thou art Peter, and " upon m John 1 : 42. n Ep. 2 : 20 ; Ee. 21 : 14. 17 And Jesus answered and thee, but 'my Father which is in said unto him. Blessed art thou heaven. Simon Bar-jona : * for flesh and blood hath not revealed it unto /fc Ep. 2 : 8. n Co. 2 : 10 ; Ga. 1 : 16. advance of the Jewish conception of the Messiah, that our Lord declares it to have been communicated to him by a revelation from heaven. 17. Blessed art thou, i. e. blessed of God in his revelation of so glorious a truth to thee. Bar-jona, i. e. son of Jonas. The prefix Bar, is a Hebrew word signifying; sow, and is found in several of the New Testament names as Barabbas, Bartholomew, Barjesus, &c. The name of Peter is fully given both by way of emphatic address, and to contrast his earthly relationship and extraction, with the high degree of spiritual illumination and blessedness, resulting from the jevelation here re- ferred to ; or as Olshausen thinks, to form a contrast to the foregoing " Son of God." Flesh and blood (compare Gal. 1 : 15, 16). These words are put by circumlocution for man, as composed of flesh and blood, and hence are used mataphorically to denote the weakness and frailty of human nature. As op- posed to the words, my Father, in the next clause, it denotes man as an err- ing, sinful being, naturally blind to every thing spiritual. Hath not re- vealed it, i. e. hath not discovered it, or made it known. " Man looketh on the outward appearance" (1 Sam. 16 : 7), and would never, in the light of his own reason, have discerned, under the mean exterior of Jesus of Nazareth, his di- vine Sonship. The verb hath revealed is to be supplied in the next clause, but not in the sense of a special communi- cation or revelation from heaven, but to the conviction wrought in Peter's mind of his Master's Messiahship, by his miracles and doctrines. This men- tal illumination and conviction was, nevertheless, the result of the divine in- fluence upon his heart, by which his Jewish prejudices were removed, and his mind enlightened and opened to conviction. 18. And I also say U7ito thee. As thou' hast borne such correct testimony to my true character, I likewise saj- unto thee that thou art Peter, i. e. thou art all which was implied in that prophetic name, which I gave thee at Jordan (see John 1 : 42). Peter was the Greek of Cephas, a rocA'. It was intended to denote the energy and boldness, which our Savior saw to be characteristic of that disciple. His frank and fearless confession of the Messiahship of Jesus, comported with the signification of his name, and our Lord doubtless referred, in the words thou art Peter, to the strength and energy of his foith and zeal for his Master's honor, which his reply evinced. And upon this rock. Tiie word petra, here translated rock, has the generic sense, a mass, or ledye of rock, and is never used in the signi- fication oipetros (Peter), a single stone. It is employed here, not only to distin- guish the w ord from pctros, the proper name in thou art Peter, but as more con- sentaneous with the idea o{ foundation, which in the case of edifices designed to be durable, was composed, if possible, of the living rock (see 7 : 24). By a play of words, (juite common in the sacred writers, our Lord said, thou art Peter (a rock of firmness), and upon this rock (i. e. the rock-like firmness of Peter's character, manifested in his prompt and open confession of faith, and still further to be developed in his energy and boldness in planting the infant church) /?«7ZiM?'W (or establish) my church. This seems to me to be the sense of this much controverted passage. Peter was the finst to preach the gospel to the Jews (Acts 2: 14), and afterwards to the Gentiles (Acts 10 : 34). His forwardness, zeal, and boldness are represented under the figure of a rock, suggested to our Lord's mind by the name Peter, which he had himself given him. Upon this A. D. 32.J CHAPTER XVI. 205 this rock I will build my church; and " the gates of hell shall not prevail against it. o Job 38: IT; Ps. 9:13, &lor:18; Is.38:10. rock, that is through the agency of this devoted apostle, he was to build up and establish his church. That petra, rock, in this verse refers to Peter, and not to the confession of faith which he had just made, or as some think to the Savior himself, there can be no question. But it refers to him, not so much in his person, as in his natural boldness and ardent temperament, on account of which he had previously re- ceived from Christ, the name Peter. Hence every one who has Peter's fideli- ty, zeal, and boldness, shares, in a measure, with him the honor of being a stone in the spiritual edifice, " built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone " (Eph. 2 : 20). He is a living stone, not so prom- inent it is true as the apostle, nor in the order of time, underlying the edifice so near the great foundation- stone, but yet essential to the beauty, harmony, and general effect of the building. Such living stones are the only legitimate successors of Peter, the only true inheritors of the blessing, pronounced npon him by our Lord Jesus Christ. Olshausen, who refers the foundation-rock to Peter's confes- sion of faith, virtually adopts the above explanation, when he says, " the ex- planation, that the faith of Peter and the confession of that faith is the rock, is entirely the correct one, only the faith itself, and his confession of it, must not be regarded apart from Peter himself personally." It would be better to reverse this and say, that Peter him- self personally is referred to, but not apart from his faith and the confession of it, which he had so promptly and boldly made. TTie gates of hell, i. e. the powers of darkness, the opposition to the church by Satan, carried on through the agency of wicked men. SoTne think this phrase to mean the entrance to the grave, viz. death, the 19 ^ And I will give unto thee the keys of the kingdom of heav- en : and whatsoever thou shalt p Ch. 18:18; Jno. 20 : 23. idea being that death itself shall not prevail over the true members of Christ's church, but that they shall attain to a happy resurrection. This is true of the pious dead, but is not taught directly in the passage before us. In ancient times, business of all kinds was transacted in the gates which led into the city or palace, and hence these gates are tropically put for the persons, who are there congre- gated for business. Especially was this true of the king or ruler, who cither personally, or by his ministers, gave audience in the gate to his sub- jects, and decided such points of dis- pute as were referred to him. So now the term, " Sublime Porte " or Lofty Gate, is employed to designate the court or government of the Turkish Sultan. Here the passage evidently refers to the enemies of the church, the court of Satan, the great foe of God and man. Hades, translated hell, properly refers to the abodes of the dead, the grave, the invisible or lower world (see N. on 11: 23), but is here put for the place, or prison, where are confined the powers of evil. Shall not prevail; literally, shall not overpower. The word implies a great struggle for supremacy, and the victory is declared to be on the side of the church. This promise has been confirmed thus far in the history of Christianity, and will be fully veiified in the great and final consummation spoken of in 1 Cor. 15 : 24-28. 19. And I will give unto thee. Peter had acted as spokesman for the disciples, in replying to a question put to all of them, " Wliom say ye that I am?'''' Our Lord, therefore, addressed to him, personally, what was intended as a promise to all. See N. on v. 15. A reference to 18: 18 will show, that the words of the latter part of this verse, were then addressed to all the apostles. There is no evidence whatever, that 206 MATTHEW. [A. D. 32. bind on earth, shall be bound in heaven : and whatsoever thou Peter had extraordinary powers here conferred upon him, not shared by his fellow-disciples. 19. TIiekeys,kc. As the church was to be founded upon the great truths preached by Peter and his fellow-apos- tles, so by a continuation of the same figure, to them were committed, as it were, the keys of admission to it, and the power to bestow or withhold the blessings of the Messianic kingdom. The former promise had reference to the foundation of the edifice represent- ing the church ; this, to the admission of persons to the enjoyment of its bless- ings and privileges. The doctrines and instructions of the apostles, acting, as they did, under the immediate super- vision of the Spirit (John 16 : 13), were to be the basis of admission to the church of Christ, and whoever rejected this basis of belief was to be excluded from it. In this sense, whatsoever Peter and his fellow-disciples should bind on earth, or declare to be unlawful, would be ratified in heaven, and whatsoever they should loose, or enjoin to be done, as a prerequisite to admission to the church, should be loosed or confirmed in heaven. The great principles and requisitions of the gospel are most un- questionably here referred to. These were to be communicated to men by Christ's chosen apostles. They were, therefore, in a sense to possess the keys of his kingdom. They were to shut and open, to bind and loose, and from their decision there was to be no appeal. No other gospel than that which they had received from Christ was to be preached (Gal. 1 : 8), no other terms of admission to his king- dom to be made, than those which they laid down. In this sense, which is the only one the passage will legiti- mately bear, it is disencumbered of all difficulties. The word keys is used here and elsewhere in the New Testament, as the emblem of power, in the sense of exclusion from or admission to cer- shalt loose on earth shall be loosed in heaven. 20 ^ Then charged he his disci- q Ch. 17 : 9 ; Ma. 8 : 30; Lu. 9 : 21. tain privileges, or a certain state or condition. See 23 : 13 ; Luke 11 : 52 ; Rev. 1 : 18 ; 3 : 7 ; 9 : 1. Keys of the kingdoin of heaven means, therefore, the power of admission to its privileges, and is employed, as above stated, to denote the duties and requisitions of the gospel, preached by Peter and the other apostles, as prerequisite for ad- mission to the church of Christ. WJiat- soever thou shalt bind, &c. A continua- tion of the sentiment of the preceding clause, but couched under difl'erent imagery. The previous figure was that of a gateway or passage leading to a place, the keys of which were to be in- trusted to Peter and the other apostles. Here the figure is changed to that of binding or loosing, which seems to refer very clearly to the councils and decrees of the apostles, by which the affairs of the church were regulated, and its dis- cipline administered. Under this im- agery, the idea contained in the in- trusting of the keys of admission to Peter, is expanded and explained. It shows clearly that reference through- out the whole is had to the doctrines and discipline of the apostles, by which men were to regulate their conduct, and secure to themselves the privileges of Christ's kingdom. Shall be bound inheaven, i. e. shall be ratified in hea- ven. This must follow,, of course, if Peter and his fellow-apostles acted under the guidance of the Spirit, in the ad- ministration of the affairs of the church on earth. Their acts of legislation, in founding and establishing the church, and in arranging its internal and exter- nal polity, were no less the result of divine illumination, than the doctrines and duties which they preached and enforced. In all things pertaining to the apostolical functions, they were the fully accredited ambassadors of Christ, and as such their acts were final and irreversible. 20. Tlien charged he, &c. Luke says that " he straitly charged them, and A. D. 32.] CHAPTER XVI. 207 pies that they should tell no man that he was Jesus the Christ. 21 IF From that time forth be- gan Jesus ' to shew unto his dis- ciples, how that he must go unto rCh. 20:17; Ma. 8: 31, & 9 : 81, & 10: 33; Lu. 9 : 22, & 18 : 31, & 24 : 6, 7. commanded them to tell no man that thing." The command was very strict and imperative. 2^hat they should tell no man, &c. In the conversation which had taken place, Jesus distinctly avow- ed himself to be the Messiah. This avowal, if noised abroad, would awaken the jealousy of the rulers, especially Herod, whose fears had recently been excited in regard to the fame of Jesus. The idea of temporal power and na- tional aggrandizement, was so united in the Jewish mind with the Messiah's reign, that any one professing to be that personage, would have been regarded by the civil authorities, as a dangerous man to be put out of the way as speedily as possible. Hence our Lord took pre- cautionary measures against a public disclosure of his high office, and forbade the conversation just held with his dis- ciples, to be reported to any one. '''^21-28. Our Lord foretells his OWN Death and Resurrection. Re- gion of Ccesarea Philippi. Mark 8 : 31-38 ; 9 : 1 ; Luke 9 : 22-27. 21. From that time, &c. Some hints had previously been given of his future sufferings (see 10 : 38 ; 12 : 40 ; John 8 : 14), but now having distinctly avow- ed his Mes.siah.ship, he proceeds to in- struct his disciples as to the great object of his mission, to suffer and die for the sins of the world. Their minds were now in a measure prepared to receive this truth. But even with all their pre- vious instruction, as to the spirituality of the Messianic dispensation, they were slow to admit the unwelcome truth, which now fell from their Master's lips. Luke (9 : 22) connects this an- nouncement of his sufferings and death with the previous conversation. Hoiu that he must go, &c. It was rendered necessary by divine appointment, in order to accomplish the end of his Jerusalem, and suflFer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. 22 Then Peter took him, and mission. Unto Jerusalem, the place where he was to suffer (Luke 13 : 33). And suffer many things, i. e. endure much suffering. During the arraign- ment and trial of Jesus, as well as at his execution, this prediction was fully verified. Some of these acts of cruelty and indignities are particularly men- tioned in 20 : 19 ; Luke 18 ; 32, 33. In the parallel passage in Mark and Luke, the idea of his rejection by the chief men of the nation is added. See John 19 : 15 ; Luke 19 : 14 ; Isa. 63 : 3. TJie elders. The Sanhedrim. See N. on 2 : 4. The third day. This con- forms to the actual fact, and interprets the expression in Mark, " and after three days rise again." 22. Then Peter took him. He pro- bably drew our Lord aside, being fear- ful of the eflect which this strange de- declaration might have upon the minds of his fellow-disciples, and wishing to put an end to what he deemed the gloomy and unfounded forebodings of his Master. Some interpret : taking him by the hand, a very common thing, when advice is given or a rebuke ad- ministered. Perhaps the interpreta- tions may be combined, taking him by the hand and draiving him aside. Began to rebuke ; literally, rebuking addressed him. He probably intended to admin- ister a gentle reproof for what seemed to be groundless despondency. It should be borne in mind, that Jesus was at this time in the extreme north of Pa- lestine, whither he had retired to avoid the jealousy of Herod. Peter supposed that his Master was beginning to yield to mental depression, on account of the obstacles thrown in his way by his un- believing countrymen, and the dangers to which he was exposed. Being of a naturally bold and ardent temperament, and perhaps elated by the high praise 208 MATTHEW. [A. D. 32. boji^aa to rebuke him, saying, Be it far from thee, Lord : this shall not be unto thee. 23 But he turned, and said un- to Peter, Get thee behind me, 8 See 2 Sa. 19: 22. < Eo. 8 : 7. Just bestowed upon him by Jesus, he takes upon himself the office of endeavoring to restore his Master to his usual serenity of mind. His motives were good, but how little did he know, into what depths of ruin the human race would have fallen, had the Savior listened to his advice. He ought also to have left this and all other things, to the superior wisdom of him, whom he had just acknowledged to be the Christ the Son of the living God. Hence he was severely rebuked for his ill-tiined interference. The verb here translated to rebuke, literally signifies, to show ho- nor to, to lay a value upon, and hence to lay a penalty upon, i. e. to blame or censure. The word in this secondary sense, is expressive of strong disappro- bation, it being employed in 17 : 18, of the rebuke administered by Jesus to the demon who had taken possession of the lunatic. Be it far front thee ; more literally, mercy on thee ! God have mercy on thee ! It is an exclamation of sur- prise and tender solicitude. The idea that his Master should be put to death, and thus disappoint the hopes of those who looked upon him as the Messiah, was so distressing to Peter, that he CO amenccs his reproof with an ejacu- lation, that God would avert so terrible an evil. This shall not be unto thee. This may have been a usual form of deprecating evil, or perhaps it was in- tended as a positive declaration, that tlie event would turn out otherwise than his Master had predicted. In cither case it evinced Peter's usual forwardness, and when considered as addressed to a Being, who had given such evidence of his divine wisdom and power, was presumptuous to the high- est degree. 23. But he turned, &c. Mark : " when he had turned about and looked on his ' Satan : ' thou art an offence unto me : for thou savourest not the things that be of God, but those that be of men. 24 '^ "Then said Jesus unto his wCh. 10:88; Ma. 8:. 34; Lh. 9 : 23, & 14 : 27; Ac. 14 : 22 ; 1 Til. 3 : 8; 2 Ti. 3 : 12. disciples." Peter began to reprove his Master, probably, when he first took him by the hand or dress, to lead him apart; but Jesus immediately turned around, and, in the hearing of all, re- buked him for the worldly spirit and presumptuous interference, which really lay at the foundation of this solicitude, of which Peter, in the depth of his love and tenderness, was himself uncon- scious. Oet thee behind me, &c. Sec N. on 4 : 10, It is not necessary to sup- pose that our Lord applied this term to Peter, as though he was the incarna- tion of Satan, nor, as is Olshausen's view, that he addressed Satan directly, as the one who was tempting Peter to evil. The words, thou savourest the things, &c. could hardly be applied to Satan, considered as personally ad- dressed. The expression was intended, as a stern rebuke of an unwarrantable interference on Peter's part, to prevent the accomplishment of the great pur- pose of God in sending his Son into the world, thus acting as a co-worker with Satan, who had himself endeavored to tempt Christ from the course, which his Heavenlv Father had marked out for him. Thou art an offence to me ; liter- ally, thou art my stumblinfi-Mock ; not as in 13 : 41, a stumbling-block cau.sing to sin, but an obstacle in the way of his Master's duty, in endeavoring to divert him from the great object for which he had come into the world. It thus be- comes an explanatory term to what immediately precedes. For thou sa- vourest, kc. Thy mind is set upon worldly pleasures, honors, and enjoy- ments. Thou art to me, therefore, in thy present carnal state, an object of aversion. Savourest; literally, thinkest upon, hast set thy affections upon. The things that be of God, i. e. things heavenly, pure, divine, pleasing to God, A. D. 32.] CHAPTER XVI. 209 disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. 25 For ' whosoever will save his life, shall lose it : and whoso- ever will lose his life for my sake, shall find it. (c Lu. 17 : 33 ; John 12 : 25. y Ps. 49 : 7, 8. 8 Ch. 26 : 64; Ma. S : 3S; Lu. 0 : 26. a Da. 7 : 10 ; Zee. 14 : 5 ; ch. 25 : 31 ; Jude 14. as opposed to those that be of men, i. e. such as man in his fallen state sets his aH'cctioiis upon. 24. llien said Jesus, &c. In Mark, he is said to have calledthe people unto him with his disciples ; and in Luke, to have said to them all. His discourse, although thus addressed in general to all, is intimately connected with the preceding declaration of his sufferings and death, and was designed to show- that all who would be enrolled as his disciples, must be ready to practise self-denial ; and if not called to endure for his sake the death of the body, yet must have a spiritual fellowship in his sufferings (Phil. 3 : 10). Will come after me, i. e. be my disciple or follower. The verb will, does not here denote mere inclination, but ivill, combined with a choice or purpose. Let him deny himself. This refers not only to self- denial in respect to sinful pleasures and pursuits, but to a disregard for one's life, when it becomes necessary to lay it down in the Redeemer's service. And take up his cross, &c. See N. on 10 : 38. 25. See N. on 10: 39. 26. For 2irofitcd, &c. Mliole tvorld, i. e. all the riches, pleasures, and sources of worldly enjoy- ment. The word soul or life refers here to the spiritual, immortal nature of man, subject hereafter to eternal life or eternal death. It has been suggested to me, by a highly valued and learned friend, that soul is here to be taken in the sense of natural life, it being the design of our Lord to show that even life itself, so highly valued that no one would part with it for the whole world, is to be freely surrendered, whenever the cause of Christ shall so demand. But the losing and finding in the pre- vious verse, refers to life in its higher spiritual sense, and this verse is evi- dently intended to heighten the worth of the soul, l)y showing the sad over- throw of all happiness involved in its loss. Or what shall a man give, &c. A continuation of the same sentiment. In exchange ; literally, as a price or equiva- lent. The infinite worth of the soul finds no equivalent for which it can be bartered away. The implication is, that God only can provide a ransom (Job 33 : 24), which if man rejects, there is nothing left by which he can pur- chase exemption from the penalty of sin and death. This is an additional reason, why the world is to be forsaken by all who would obtain eternal life. In no other way than by giving up all for Christ can the soul be saved, and hence suffering and death are not to be 210 MATTHEW. [A. D. 82. shall reward every man accordmg to his works. 28 Verily I say unto you, shunned, but welcomed, if endured for Ilis sake. Thus this verse becomes coniirmatory of the declaration made in V. 24. 27. Our Lord here advances a step further in confirmation of the truth set forth in v. 24. A day of judgment is coming, when to every man shall be rendered the reward due to his works. Of what avail will it then be, to have enjoyed the things of this world, if a man has no interest in Christ ? Notice that both here and in 25 : 31, our Lord refers to himself as the final judge, under the appellation of Son of man. I cannot but think that it is expressive of the full and perfect revelation of his humanity^ as well as divinity, which he will make on that great and awful occasion. It is the Son of man, one w ho has descended into the very depths of our weak and humble condition, who has experienced the trials, sorrows, and temptations, which beset us in this world, and who has left us in his own life an example of patience, meekness, gentleness, love, and devotion to his Father's will, that is to sit upon the throne of judgment, and award to all their just deserts. There is something in this which appeals to the heart of all, especially of those who love his ap- pearing (2 Tim. 4 : 8). Shall come. This refers to our Lord's appearance at the' final judgment. In a secondary and subordinate sense, he is said to come to destroy Jerusalem (24 : 3, 2*7, 37, 38), and also at the hour of death (24 : 44 ; Luke 12 : 40), when the soul enters upon its career of happiness or misery, which in full degree shall be consummated and ratified at the day of judgment. In the (/lory of his Father, i. e. in all the effulgence of glory, with which God the Father is invested. With his angels. See 2 Thess. 1:7; Judo 14. See also N. on 25 : 31. Shall reward. This word is literally "^ There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. c Ma. 9 : 1 ; Lu. 9 : 27. used of giving up or faying off in full that which belongs to another, as goods, commodities, wages, &c. This imagery is often employed to denote the service- pay or wages, for which men, as moral and accountable beings, arc laboring. See Rom. 6 : 23. According to his works ; literally, working or tvork taken as a whole. The acts of men develope their true character. " By their fruits shall ye know them." This, at the last day, will constitute the criterion of judg- ment, as evincing the state of the heart. It is worthy of note, that in the parallel passages of Mark and Luke, our Lord refers to shame, as constituting the principal reason for his rejection by men, and as being requited to them, when on the throne of judgment he also shall be ashamed of them, and banish them for ever from his pre- sence. 28. TTiere be some standing, &c. The people, as well as his disciples, had gathered around him at his call. See N. on V. 24. Who shall not taste of death. The original is strongly empha- tic, it being literally, shall not taste am/ part of death, i. e. death shall not come near them, until they see the coming of the Son of man, which is here men- tioned. The word taste is often used metaphorically for experience. The ex- planation of this verse is attended with some difficulty, as to which of the comings of the Son of man reference is had. To refer it to the Transfiguration, which took place only six days after- wards, is evidently erroneous, inasmuch as the words, there be some standing here, &c. evidently implies that a portion at least of his auditors would be dead, be- fore the event took place. No one would think of using such language of an occurrence so near at hand. The transfiguration moreover was not the reality of the coming of the kingdom of God, but only its foreshadowing, as A. D. 3-2.] CHAPTER XVII. 211 A CHAPTER XVII. ] John his brother, and bringeth IS D " after six days Jesus them up into an high mountain taketh Peter, James, and apart, a Ma. 9 : 2 ; Lu. 9 : 23. Peter (2 Pet. 1 : 16-18) evidently re- garded it. The divine splendor, which on that occasion invested the Savior, who had assumed for man's redemption so low and humble a condition, was chiefly designed to- strengthen the faith of his followers, to all of whom, after his resurrection, it was permitted to be told (17 : 9). It is equally mani- fest that the coming of Christ here spoken of, cannot refer to the day of judgment, inasnauch as some of those present were not to die, until they had seen this remarkable manifestation. There remain only two events to which it can be referred, the Pentecostal elFu- sioa of the Spirit, and the destruction of Jerusalem. Against the former of these the same objection lies, as against its reference to the transfiguration. Almost if not quite all of the persons then present, except Judas Iscariot, lived to see the glorious outpouring of the Spirit on the day of Pentecost, which took place less than one year after this. It is better therefore to re- fer it to the destruction of Jerusalem, including however with that event, by which the church was freed from its most malignant and active enemies, the more general spread of the gospel and ad- vancement of Christ's kingdom, from the day of Pentecost until its ultimate triumph was rendered certain, by the downfall of the seat of Judaism and the Jewish persecuting power. Our Lord thus cheers his followers, who had been cast down by the prediction of his suf- ferings and death, and their own trials and privations, with the announcement of his reappearance to establish and confirm his kingdom, and to destroy those malignant enemies of his church, who had conspired to effect his death, and had been the bitter persecutors of his followers. CHAP. XVII. 1-13. The Transfiguration. Region of Cesarea Philippi. Mark 9: 2-13; Luke 9 : 28-36. 1. And after six days from the time of the preceding conversation. Luke (9: 28) says that it was "about an eight days after these sayings." He is less definite than Matthew or Mark, or may be supposed to have reckoned in the extreme days, while their reckon- ing embraces only the inclusive ones. Such slight discrepancies, so far from detracting from the veracity of the sacred writers, rather confirm their truthfulness, by showing the absence of all collusion or preconcertedness in their statements. Peter, James, and John. These faithful and beloved disci- ples, several times besides this, received marks of special favor (Mark 5 : 37 ; Matt. 26 : 37 ; John 20 : 2 ; Mark 16 : 7; 1 Cor. 15: 7). Three persons were sufficient to attest the truth of this wonderful scene, and had more been present, it might have been somewhat difficult to have kept it secret. Aiid bringeth them, i. e. they went at his in- vitation or request. The same verb is used of the taking of Jesus by the tempter to tlie pinnacle of the temple (Matt. 4 : 5), and shows that it does not there necessarily imply physical compulsion, as many expositors inter- pret it. Into a high mountain. Some think that Tabor was the scene of the Transfiguration. But there seems to be validity in the objection to this, that our Lord could hardly be supposed to have taken a journey into Galilee, to be transfigured on Mount Tabor, and then to have returned to the region of Cesarea Philippi, as it is evident he must have done from Mark 9 : 30. It appears also that he rejoined his disciples the next day (Luke 9 : 37) after the transfiguration, which would have been impossible, had he been transfigured on Mount Tabor, and his disciples remained at Cesarea Philippi. Some, to avoid this latter difficulty, argue that it took place oa 212 MATTHEW. [A. D. 32. 2 And was transfigured before them : and his face did shine as his return to Galilee, and that the mountain was one of those bordering on the Lake. But this is irreconcilable with Mark as above quoted, from whose narrative it is quite clear, that this event took place, while they were in the extreme north of the land. It is better, therefore, to understand it of some mountain in the immediate neigh- borhood, although its identification now is out of the question. Apart from the others. Our Lord often retired by himself to pray and meditate, and on such occasions he frequently ascended some solitary hill or mountain, where he would be least liable to be interrupted. It appears from Luke 9 : 37, that they passed at least one whole night upon the mountain, and as they probably descend- ed as soon as the glorious scene had closed, there must have been much time spent previously in prayer. It is quite likely that the transfiguration took place in the latter hours of the night, and that early in the following morning, they returned to the' multi- tude. It is worthy of remark that Luke represents him as going up into the mountain to pray, and that while en- gaged in prayer, the transfiguration took place. According to the same Evangelist, the Spirit descended upon him on the banks of Jordan while he was engaged in prayer. Luke 3 : 21, 22. 2. Was transfigured. No substantial change is here implied, but only one of outward form and appearance. His features and bodily form were the same, but changed to ineffable glory and splendor. This appears clear- ly from Luke, who says that " the fashion (i. e. appearance) of his counte- nance was altered, and his raiment was white and glistering." The design of this glorious investiture, as has been remarked (N. on 16 : 28), was doubt- less to confirm the fiiith of his disciples, and fortify their mind against the pain- ful scenes of the crucifixion, which were soon to follow. To these beloved dis- the sun, and his raiment was white as the light. ciples was vouchsafed a sign as it were from heaven, vi : -h had been denied the proud and unbelieving Pharisees. The highest evidence ever addressed to mortal ears was given to them, as to John the Baptist on a previous occasion (3 : 17), when they heard a voice from the most excellent glory (2 Pet. 1 : 17) saying, " This is my beloved Son, in whom 1 am well pleased." The Afonderful con- versation of Christ and his two glorified servants respecting " his decease, which he should accomplish at Jerusalem " (Luke 9 : 31), must have enlightened them as to the true object of our Ke- deemer's mission into this world. Al- though afterwards they were still subject to doubts and perplexities on this point, yet the effect of this scene must have been great and lasting. Its remembrance must have produced in their own minds and those of the other disciples, to whom they w^ere permitted to divulge it after their Lord's resurrec- tion, the most cheering views of the glory of Christ, and also of the saints in heaven. Indeed this scene, more than any other, brings down heaven and its glories to earth, and gives a foretaste of the glory and blessedness of its celestial inhabitants. Olshausen re- gards the spiritual life of Jesus, as ex- hibiting itself in a process of develop- ment, his humanity receiving only by degrees into itself the fullness of the Godhead, in which process of develop- ment, the transfiguration formed a stage. But this view is liable to be misunder- stood, if it be not positively objection- able on the score of truth. Develop- ment in spiritual life implies progress, and how this is reconcilable with the sinless nature of Jesus, and his abundant supply of the Spirit (John 3 : 34), is quite beyond our comprehension. We can see how he increased in wisdom (Luke 2 : 52), for he had a human soul, but inasmuch as that was sinless from his very birth, and as in him dwelt the fullness of the Godhead bodily (Col. 2 : 9), we do not see how development A. D. 32.] CHAPTER XVII. 213 3 And behold, there appeared unto them Moses and Elias talk- ing with him. or progress can be predicated of his spiritual life. Before them, i. e. in their presence, and so as to be seen of them. And his face did shine as the sun. It not only had the sun's excessive brightness, but emitted dazzling rays like that luminary. His raiment was white as the light ; literally, was glittering or radiant white. In Mark more fully : " his raiment became shining, exceeding white as snow, so as no fuller on earth can white them." So also Luke : "his raiment was white and glistering," liter- ally, _/?as/tiM^ out as lightning .^ emitting dazzling rays. Language could not ex- press a greater excess of glory, than here invested our Savior. 3. There appeared unto them. It was no phantasm of the imagination, but a real appearance, visible to the natural eye. Moses and Elias. As Christ came to fulfil the law (5 ; 17), and by his death to magnify it and make it honorable (Isa. 42 : 21), there was an appropriateness in this appearance of Moses the lawgiver, and Elias the zealous reformer and restorer of the law. Alford notices the points of re- semblance between these two saints, in their extraordinary departure from this life, their supernatural fast of forty days and forty nights, and their both having been in the holy mount in the visions of God. Luke calls them, "men who appeared in glory," by which it would seem, that they were clad in the celestial radiance of the glorified spirits in heaven. It is evident from this pas- sage, as well as from other portions of God's word, that saints in heaven are known and distinguished from one another, by the form and appearance of their glorified bodies, and, for aught which may be advanced to the con- trary, addressed by the same names which they bore on earth. See Luke 16: 24. As these two glorified saints had never been seen by Peter and his companions, they probably became known on this occasion, from their hav- 4 Then answered Peter, and said unto Jesus, Lord, it is good for us to be here : if thou wilt, ing been addressed by name in their conversation with Jesus, or through some immediate act of his revealing power. Olshausen's conjecture, that their names were made known by Jesus, after the scene had ended, is precluded by what is said in vei'se 4, showing that Peter knew at the time what names they bore. Talking with him. In Luke (9 : 31), we are informed of the subject of their conversation. In the death of Christ, which was soon to take place at Jerusalem, they, in common with all the glorified saints, must have felt an absorbing interest. Their at- tainment of heavenly bliss, from the depths of sin and exposedness to eternal death, .was the result of that sacrifice which was about to be made. They knew its infinite value, and there were many things connected with it, which they, as well as the angels, desired to look into (see 1 Peter 1 : 10-12). On the mount of transfiguration, they were permitted to converse with him, and learn the relations of his sufferings and death to that law, which, while on earth, they had promulgated and de- feuded. 4. Then answered Peter. It appears from Luke, that Peter and his fellow- disciples, as the hours of the night passed away, being overcome with watchings and fotigue, had sunk into a deep sleep. But when they awoke of their own accord, or more prob- ably, aroused by the glorious light which flashed upon them, they saw this wonderful appearance, and list- ened to the conversation which was going on. As the two men were about to depart, Peter, through fear and amazement, or perliaps from his great ecstasy, not knowing what he said (Luke 9 : 33), but desirous of pro- longing this wonderful vision and lis enjoyment, proposed to construct three temporary booths, such as were erected at the feast of tabernacles. His pur- pose was very evident, although the 214 MATTHEW. [A. D. 32. let US make here three taberna- cles ; one for thee, and one for Moses, and one for Elias. 5 ' While he yet spake, behold, a bright cloud overshadowed them : and behold a voice out of ft2Pe.l:lT. cCh.3:lT; Ma.l:ll; Lu.8:22, absurdity of the idea, that such celestial visitants would stand in need of booths constructed with human hands, can only be referred to the extreme bewilder- ment and agitation of his mind, in view of this overpowering glory. It is worthy of note that Peter did not, so far as we know, address a single word to Moses and Elias, nor do these saints appear to have noticed the presence of the disci- ples. Their thoughts and conversation were wholly engrossed with him, whom they knew to be their divine Redeemer, and who was the great central figure in the picture. In the presence of Christ, all created intelligences sink into insig- nificance. Three tabernacles. Tents or booths were oftentimes hastily con- structed from boughs and branches of trees, to serve as a temporary ledging- place for the benighted traveller. Sometimes they were made, by stretch- ing skins or canvas over poles fastened to upright stakes or posts. The feast of tabernacles was so called from the booths or tents, in which the people, who came up to the tabernacle or tem- ple on that annual festival, dwelt for seven days. Alford notices the re- markable coincidence of terms in 2 Pet. 1 : 14, 15, where he uses the words, tabernacle and decease, just before he alludes to the transfiguration. It is very evident that Peter, in his epistles, had a vivid recollection of this portion of our Lord's ministry, as may be seen by comparing Matt. 16: 23 with 1 Pet. 2 : 7-8, and Matt. 16 : 26 with 1 Pet. 1: 18. 5. While he yet spake. The heavenly visitants were about to depart as Peter spake (see Luke 9 : 33). Previously to their departure, and while he was yet speaking, a bright cloud overshadow- ed them (i. e. our Lord, Moses, and the cloud, which said, ' This is my beloved Son, "* in whom I am well pleased ; ' hear ye him. 6 ■''And when the disciples heard it, they fell on their face, and were sore afraid. d Is. 42 : 1. « De. 18 : 15, 19 ; Ac. 3 : 22, 23. /2 Pe. 1 : 18. Elias), from which issued the awful voice of God the Father ; and when they recovered from the terror of the scene, which almost deprived them of their senses (see v. 6), and from which they were relieved by the kind and encouraging tones of their Master, the glory had disappeared, and Jesus was with them alone as before the vision. A bright cloud. The sum- mit of the mountain, or at least that portion on which they stood, was cover- ed with ineffable splendor, like that of the Shechinah. It was called a cloud, because it appeared as a cloud, the centre of which, as Doddridge well remarks, "was filled and illumined with glory, the dazzling and insupportable rays of which were attempered by that part of the cloudy vail, which was between it and them." Overshadowed them with its glorious refulgence. This refers of course to our Lord, Moses, and Elias. That the disciples did not enter into the cloud (Luke 9 : 34) is evident, be- cause the voice which they heard issued from it, as appears in the next clause, a voice out of the cloud, i. e. proceed- ing from the cloud. This was none other than tlie voice of God (2 Pet. 1 : 17). This is mij beloved Son, &c. Once before at his baptism, and once afterwards (John 12: 28), did God in an audible voice bear testimony in favor of his Son. Hear ye him. An em- phatic declaration that the teachings of Jesus were to take pre-eminence over those of Moses and the prophets. Com- pare Dent. 18 : 15 ; Heb. 1 : 1, 2. 6. And when the disciples heard it, i. e. the voice from the cloud. Tliey fell upon their face, through fear, and perhaps as an act of reverential pros- tration in presence of the Deity. Were sore afraid. It was an universally A. D. 32.] CHAPTER XVII. 215 7 And Jesus came and ^touched them, and said, Arise, and be not afraid. 8 And when they had lifted up their eyes, they saw no man, save Jesus only. fir Da. 8 : 18, & 9 : 21, & 10 : 10, 18. prevalent opinion ■with the ancient Jews, that no one could see God and live. Compare Gen. 16 : 14, where the well beside which Hagar sat, when the angel of the Lord appeared unto her, was called Beer-lahai-roi, well of life of vision ; i. e. of life after a vision of God. See also Ex. 20: 19; Judges 13 : 22 ; Isa. 6 : 5. That such an idea was prevalent also among the ancient Romans, may be gathered from Livy, Book 1 : 16. Luke says, "they feared when they entered into the cloud," i. e. when Jesus and his heavenly visitants became enveloped in its splendor. 7, 8. And Jesus came and touched them. In Uke manner Daniel, when faint and weak from the overpowering vision, which he saw on the banks of Iliddekel (Dan. 10 : 8, 10), was touched by a hand and restored to strength. See also Rev. 1 : 17. Arise^ &c. They had foUen upon their faces through fear. \Mien they had lifted up their eyes. They had received strength and confi- dence from the touch of Jesus to rise up, and thus reassured, they looked around and saw no man (i. e. neither of the two men who had talked with Jesus) save Jesus only. Thus closes one of the sublimest scenes, upon which the eye of man was ever per- mitted to gaze. One cannot but ad- mire the simple, unadorned language in which it is related, so different from the style, in which such a wonderful occurrence would have been penned by uninspired writers. 9. And as they came down; literally, while they were coming down from the mountain. This, as has been remarked (N". on V. 1), was probably on the fol- lowing morning. Tell the vision, &c. It would have been a premature dis- closure before the resurrection of Christ. 9 And as they came down from the mountain, '' Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. 10 And his disciples asked him, hGh. 16 : 20 ; Ma. 8: 30, &9: 9. The minds of the disciples in general were not yet prepared to receive it. Perhaps it would have seemed incredi- ble to some, until they had been pre- pared for so wondrous a revelation of the unseen world, by the crowning proof of their Lord's divine mission and character, in his resurrection from the dead. It would also have tended to exasperate more highly the enemies of Jesus, and thus have impeded his min- istry, if not brought it to a premature close. Other reasons doubtless were known to Jesus, for keeping his trans- figuration secret for a time. Vision, i. e. the things which they saw. So it is expressly stated by Mark (9 : 9), which shows that it was not a mere vision, but a reality. The word vision is often taken in the general sense of, that which is revealed to the eye, in con- tradistinction from that which is made known in words. Here we may allude again to what Luke says (9 : 32), that it was when they were awakened out of sleep, that they saw his glory. It was no dream or phantasy of the im- agination, therefore, but something upon which they looked in a state of entire wakefulness, and in the active exercise of all their faculties. Until the Son of ma7i, &c. The repetition of so strange and unheard of a thing, as one's rising from the dead, appears to have amazed them, and given rise to much thought and discussion as to what it meant. See Mark 9 : 10. Perhaps a part of the conversation to which they had listened on the Mount, had reference to that subject. The general resurrection was a doctrine of their belief, but they could not comprehend what Jesus meant by saying on a previous occasion (16 : 21), that he should rise on the third duy after his decease, and now directing 216 MATTHEW. [A. D. 32. saying, '"Why then say the scribes, that Elias must first come ? 11 And Jesus answei'cd and said uuto them, Elias truly shall i Mai. 4:5; ch. 11 : 14 ; Ma. 9 : 11. them not to disclose the vision they had just seen, until after his resurrection from the dead. We who are familiar with that event in the light of its in- spired history, can have little concep- tion, how strangely such an annunci- ation must have fallen upon the disci- ples' ears. Fro7n tlie dead. See N. on 14: 2. 10. It appears that the disciples, while on their way back, took occasion from having seen Elias, to propose a question, in respect to which they were now in a state of perplexity. The train of thought is this : Elias has come down to earth and we have seen him. The prophecy of his coming (Mai. 4 : 5) is now fulfilled. But how then is it con- sistent with this fact, that in the pre- diction, his coming was to precede that of the Messiah ? This is the point of the question, and in the reconciliation of the prediction with its accomplish- ment, as they beheved, on the Mount of Transfiguration, lay the difficulty under which their mind was now labor- ing. Some critics give it, however, this turn : We are now satisfied beyond a doubt of thy Messiahship. But Elias has not yet appeared to our na- tion, as the prediction of his coming is interpreted by the scribes to teach. How is this ? Are they mistaken in their exposition of the prophecy ? This exposition is based on their belief that Elias was to abide for a time on the earth, whereas on the Mount he had only staid a few hours, and then ascend- ed again to heaven, which they thought was not long enough to satisfy the terms of the prediction. But this view seems to overlook that point in the question, which seems to be most prom- inent, " must first come." On this account, the former interpretation is to be preferred. Why say the scribes? What grounds have they for saying? first come, and *restore all things : 12 'But I say unto you, that Elias is come already, and they knew him not, but '"have done i- Mai. 4:6; Lu. 1 : 16, 17 ; Ac. 3 : 21. ICh.U: 14 ; Ma. 9 : 12, 13. m Ch. 14 : 3, 10. Ifust first come, i. e. must precede the Messiah. 11. Our Lord, with great kindness and condescension, at once removes the difficulty under which their mind was thus laboring. Elias truly shall first come, as was predicted. The future tense is here employed in reference to the fulfillment of the original prediction in Malachi, and not as designating some- thing still in the future, a personal coming of Elias, before the second and final appearance of our Lord, which Olshausen and Alford erroneously think to be the real prediction, of which John's appearance in the Spirit of Elias was only a partial fulfillment. This use of the future, from the stand- point of the time in which the predic- tion was uttered, is evident from the following context. And restore all things, i. e. act as a general reibrmer, and prepare the mind of the people to receive the Messiah. The word restore is here used of the re-establishment of the people of Israel to the order, pros- perity, and happiness, which, as a type of the Messianic times, they had enjoy- ed in the days of the theocracy, and especially during the reign of David. It was erroneously regarded, however, as a temporal rather than a spiritual restoration. All things, i. e. the moral condition of things, to which the pro- phecy contrary to the general belief re- ferred. 12. Our Lord now proceeds to show- that the prophecy had been truly and fully accomplished. Elias has come al- ready. He referred so evidently to John the Baptist, that the discifiles at once took his meaning (see v. 13). And they knew him not. They did not re- ceive or recognize him as the predicted Elias. Their minds were so blinded and perverted by prejudice, that they did not discern his true office and mis- A. D. 32.] CHAPTER XVn. 217 unto him whatsoever they listed. Likewise " shall also the Sou of man suffer of them. 13 "Then the disciples under- stood that he spake unto them of John the Baptist. n Ch. 16 : 21. o Ch. 11 : 14. sion. This was particularly true of the cliief men of the nation. Many of the common people believed John to be a prophet, although very few of them even, had a clear view of the nature of his mission. Have done unto him, &c. They hated him as a bold, uncompromi- sing reformer, and effected his death. Herod was the instrument of this, but the act is charged upon the nation, both because it was done by the civil authority, and because the people in general, especially the priests and rulers, entertained towards him a deadly ha- tred, which only waited some conve- nient opportunity to eifect his death. Likewise shall also the Son of man, &c. Tlieir treatment of the Forerunner was a clear indication of what they would do to our Savior. There is no obscurity in this passage thus explained. It is 0 ily perplexing to those who believe in a future and literal appearance of Elias ou earth, which notion has no support either from this passage, or from the original prophecy in Malachi. 14-21. The Healing of a Demoniac, WHOM THE Disciples could not heal. Region of Ccesarea Philippi. Mark 9 ; 14-29 ; Luke 9 : 37-43. 14. And when they were come, &c. It appears from Mark (9 : 14-16), that the scribes, taking advantage of his ab- sence, were troubhng his disciples with puzzling questions and sophistical ar- guments, a great multitude having ga- thered around them. They were un- doubtedly endeavoring to shake their faith in Jesus, by advancing objections to his Messiahship. Perhaps they were also endeavoring to find some ground of accusation against him, in what might fall from the disciples' Hps. At this time Jesus was seen approaching in i the distance, and the multitude left the | Vol, I— 10 14 IT '' And when they were come to the multitude, there came to him a certain man kneeling down to him, and saying, 15 Lord, have mercy on my son ; for he is lunatic, and sore p Ma. 9 : 14 ; Lu. 9 : 37. scribes, and running to meet him, sa- luted him. When he came to his dis- ciples, with a holy indignation at the hypocritical and artful designs of the scribes, he asks, in a tone of authority and reproof, why they thus questioned with his disciples. Either through con- scious guilt and mental confusion at his sudden and unlooked for appearance, or by the interruption of the father of the lunatic, they seem to have made no reply. These incidents, which are found only in Mark, should be read, in order to keep the thread of the nar- rative before the mind. Tliere came to him. In his parental anguish, he first cried to Jesus from a distance (Luke 9 : 38), but now he comes into his imme- diate presence, and kneeling prefers his request. It must not be supposed that he kneeled in religious adoration, but as an earnest, humble suppliant. His frame of mind was, however, one of humble faith and reliance on the ability and willingness of Jesus to heal his son (see Mark 9 : 24). 15. My son. Luke says that he was his only child. He is a Iwiatic ; lite- rally, moon-struck. See N. on 4 : 24. This disease, as here developed, was not inconsistent with the alleged de- moniacal influence. And sore vexed; literally, suffers badly. It was a case of extreme suffering, for not only was he subject to these violent fits, but, ac- cording to Mark, was also dumb. Often- times he falleth, &c. These sudden fits were constantly endangering his life, in the way here mentioned. In the fuller account of Mark and Luke, he is represented, while in the fit, as foaming at the mouth, gnashing with his teeth, and being torn and bruised by the vio- lence to which he was excited by the evil spirit within. When brought into 218 MATTHEW. [A. D. 32. vexed : for ofttimes he falletli in- to the fii'e, and oft into the water. 16 And I brought him to thy disciples, and they could not cure him. 17 Then Jesus answered and said, 0 faithless and perverse ge- the presence of Jesus (see v. 20), he was seized with one of these sudden and violent paroxysms, and so dreadful were his sulferhigs, that our Lord was amazed, and inquired the length of time, in which he had been thus af- flicted. See Mark 9 : 20-23. 16. A7id I brought him, &c. Re- ference is had to the apostles who had been left behind, including also his other disciples and followers. Aiid they could not cure him. This resulted from their unbeHef (see v. 20). They, doubtless, oftentimes adjured the spirit in the name of Jesus Christ to come out of him, but without success. The case seemed to them s-o desperate, that their faith in being able to effect a cure was weak, and hence they were unsuccess- ful. Other reasons also for their weakness of faith are referred to in N. on V. 21. 17. 0 faithless and perverse genera' Hon. There has been much doubt as to whom these words were addressed. Origen refers them to the disciples alone. Their opinion seems entitled to the most weight, who, with Chrysostom, regard our Lord as addressing the whole multitude. There were, doubt- less, many circumstances attending the efforts of the disciples to cast out the demon, which Jesus well knew, but of which we are not informed. Some of these we may conjecture. The dis- ciples shared his rebuke for their want of faith. The scribes, no doubt, rejoiced in their failure to eject the evil spirit, and pronounced them all impostors, ar- guing, as Calvin in substance remarks, from the impotence of the disciples to the impotence of their Master. It may have been upon this very subject, that they were wrangling with the disciples, when Jesus came down from the mount. neration, how long shall I be with you ? how long shall I sufi'er you ? bring hiin hither to me. 18 And Jesus rebuked the de- vil; and he departed out of him : and the child was cured from that very hour. We might conjecture this from the Savior's question to the scribes (Mark 9: 14) having been answered by the father, in the relation of the unsuc- cessful attempt, which had been made by the disciples to cure his son. The scribes were therefore rebuked, and the whole multitude, so far as they sym- pathized with them in exulting over the disciples' want of success. The , having the addi- tional idea of wilful obstinacy, and tak- ing no heed to what was said. 2HI it to the church. The word church has here its primary meaning, a congregation or assembly, convened in the synagogue for worship. But as the direction runs into after times, it is to be taken in the sense of a congregation of be- lievers, which at first was only one, but as Christianity spread from one coun- try to another, became numerous and local. The use of the article denotes the particular church to whicii the par- ties belonged. The design of this step in the process of discipline, was to unite the efforts and prayers of the whole church to reclaim the erring member. But if ; literally, but if also. There is a gradation in the efforts to reclaim him, and in his perverseness in refusing to give the required satisfaction. Let him be unto thee, &c. Let him be ac- counted unworthy of intercourse, as the Jews regarded heathens and pub- licans. This direction does not imply that the excommunicated person is not to be spoken to, or that no worldly busi- ness is to be transacted with him, but simply, that all intimate and fraternal intercourse with him is to cease, until he repents, and renders himself by God's grace, worthy of being received again into Christian fellowship. Com- pare 1 Cor. 3 : 4, 6, 11 ; 2 Cor. 2 : 6, n ; 2 Thess. 3 : 14, 16. A. D. 32.] CHAPTER XVIII, 229 18 Verily I say unto you, •■ Whatsoever ye shall bind on earth, shall be bound in heaven; and whatsoever ye shall loose on earth, shall be loosed in heaven. 19 ' Again I say unto you, That if two of you shall agree on r Ch. 16 : 19 : Jno. 20 : 23 ; 1 Co. 5 : 4. 18. In this verse our Lord commits to his church the power to administer discipline, and to inflict or remit such penalties, as may be deemed proper and suitable. Whatsoever ye shall bind, &c. Your judicial acts, so far as found- ed on correct principles and rightly ap- plied, shall be ratiJied in heaven, and be of binding authority and obligation. Some commentators limit this to the discipline administered by the apostles, ■Hho acted under the immediate guid- ance 01 the Spirit, and therefore could not err. But while this promise was pri- marily addressed to them, it cannot be doubted, that it, as well as the formula of discipline in vs. 15-lY, was given to the church through all time. With the qualification above given, and doubtless implied by our Lord, the promise that the acts of the church on earth shall be ratified in heaven, may be safely considered as referring to Christian churches in every age. It is worthy of note that, however this may be regarded, whether as addressed to the apostles only, or to the church in gen- eral, it destroys all claim to the supre- macy which is sought to be conferred on Peter, because of these words being once (16 : 19) addressed to him. Here the promise is given to all the apostles, if not virtually to all Christ's ministers in every age. 19.7/" two of you shall agree ; literally, shall agree in sound, be symphonious, referring primarily to musical harmony, and then to the union of sentiment and action of those who harmonize thorough- ly in their views. This verse teaches that there must be united prayer and harmonious action, in the administra- tion of discipline such as will be ratified in heaven. The words, if two of you, earth as touching any thing that they shall ask, ' it shall be done for them of my Father which is in heaven. 20 For where two or three are gathered together in my name, there am I in the midst of them. sCh.5:24. « IJo. 3: 22, & 5:14. shows that excommunication is not to be administered by a single individual, but must be the result of the combined wisdom of at least two of the apostles, for the language here made use of con- forms to the fact, that he was address- ing the Twelve, who were to establish, organize, and govern the church after his ascension. It is supposed that while engaged in the solenm and im- portant duty of administering reproof, correction, and discipline, they would seek wisdom from above, and our Lord here promises that their request, if preferred in united prayer, shall be granted of his Father which is in hea- ven. It is evident that the promise here made, must be restricted to the subject, on which our Lord was ad- dressing the apostles, and not taken in a broad, unqualified sense of every thing on which they should agree in prayer. James and John used almost these very words (Mark 10 : 35), in a request of so carnal a nature, that it was rebuked by their Master. What is asked for must be in accordance with the mind of the Spirit, inspiring, excit- ing, and calling forth the petition, and rendering it acceptable in the sight of God. See N. on 7 : 7. It may be re- marked further, that although this pro- mise was made primarily to the apostles, yet it must be regarded as made also to all the ministers of Christ, engaged in promoting the peace and purity of the churches committed to their care, and also to all churches and church judica- tories, in the administration of govern- ment and discipline. 20. Our Lord now proceeds to give a more general promise of his presence in his church on earth, confirmatory of that made in the preceding verse. For 230 MATTHEW. [A. D. 32. 21 T Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I for- give him ? " till seven times ? u Lu. 17 : 4. where two or three, &c. The general sentiment is : I am always in the midst of the assemblies of my people, even where only two or three are gathered together. How much more then will my presence be with the church, in her solemn duty of administering disci- pline, and maintaining the purity and peace of her members. Two or three. An expression denoting a very few. In my name, i. e. in my service and wor- ship. In the midst of them, to inspire their prayers, give them wisdom, and guide them in the discharge of dutj'. This verse sweeps away all claims to ecclesiastical supremacy, and places the little gathering of two or three disciples, inspired with the love of Christ, upon an equal footing with the most august council which ever con- vened within the walls of a cathedral. Such councils are useful in settling and determining doctrines, duties, and modes of discipline in the church, but have no power, independent of that which arises from the presence of Christ, promised alike to the assem- blage in his name, of such august bodies, or of a few obscure and humble Chris- tians. 21, 22. Thus far in this discourse, our Lord had not spoken particularly of the duty of forgiveness, yet it is implied in the reconciliation referred to in v. 15. Peter, therefore, recurs to this, and inquires respecting the limits of for- giveness. ITien ca7ne Peter, &c. He drew nearer to him in order to make the inquiry. 2111 seven times ? The Jewish Rabbins, from Amos 1 : 3, 6, 9, &c., limited forgiveness to three times. Peter used seven, either as a perfect or com- plete number, or from a recollection of Prov. 24: 16. He, doubtless, thought that he had reached the mark, if he had not gone beyond it, in employing this full round number. How great must have been his surprise at the 22 Jesus saith unto him, I say not unto thee, Until seven times : ■" but, Until seventy times seven. 23 Therefore is the kingdom asCh. 6:14; Ma. 11:25; Col. 3:13. reply of Jesus. / say not unto thee. This is not my direction. I affix no such limitation to the duty of forgive- ness. Seventy times seven. As " two or three " in v. 20, was put for a very small, indefinite number, so "seventy times seven " is employed here to ex- press an indefinite, but very large number. Jerome contrasts this answer of our Lord with Lamech's seventy and seven-fold revenge (Gen. 4: 24). But such verbal resemblances are not of much consequence. It was probably a term of common use. The meaning here is, that no limit was to be afiBxed to forgiveness, and this is further en- forced by the parable of the unforgiving servant, which now follows. 23. Therefore, i. e. in view of the duty of unlimited forgiveness. The kingdom of heaven refers here to God's dealings with men under the gospel dispensation. In forgiving men their sins, and requiring also in them a like merciful and forgiving spirit, God deals with them as a certain king did with his servants. There is nothing to forbid our belief, that such an occur- rence, as is described in this parable, actually took place, but were it not a reality, there is no violation of truth, as illustrations from supposed events are of common use and well understood as such. Unto a certain king. " This is the first of the parables in which God appears in the character of a King." — Trench. Would take account ; literally, wished to take up together his account, referring to the idea of mutual settle- ment. Of his servants, i. e. ministers and attendants. In Oriental countries these were oftentimes slaves, but here not necessarily so in the strictest sense. Cyrus, the brother of Artaxerxes, is spoken of by Xenophon as the doulos, slave of the king. This term, in the same author, is frequently applied to the Persian satraps or governors. A. D. 32.] CHAPTER XVIII. 231 of heaven likened unto a certain king, which would take account of his servants. 24 And when he had begun to reckon, one was brought unto him, which owed him ten thousand ta- lents. 25 But forasmuch as he had not to pay, his lord commanded hiui "to be sold, and his wife, and children, and all that he had, and payment to be made. j/2Ki. 4:1; Ne. 5:8. These douloi in the parable seem to have had the charge and disbursement of the king's money, and were called to render up their accounts for settle- ment. 24. One which owed, &c. literally, a debtor of ten thousand tale7its. An in- definite, but immensely large sum is here intended. The talent spoken of was, doubtless, silver. If so, the debt amounted to between ten and Jifteen millions of dollars. The debtor was a high minister of state, or as some think, a tributary prince, who had withheld the payment of tribute, until it reached this enormous sum. The greatness of his debt, so far beyond his means of payment, forcibly illustrates our indebtedness to God, and hopeless condition, unless partarkers of his for- giving grace. 25. For as much as he had not to pay. He was not only a delinquent, but so poor, through his prodigiility, that he was unable to pay off in full his debt. This made him less worthy of pity, and enhanced the compassion shown in his forgiveness. Commanded him to be sold. When the property of the debtor was not sufficient to meet the demands against him, he was himself sold in pay- ment. See Levit. 35 : 39 ; 47 ; 2 Kings, 4:1; Isa. 50 : 1. This bondage with the Jews terminated at the year of jubilee. All that he had. When thus stripped of his possessions, and himself and family sold into slavery, he had truly nothing left to pay the balance of 26 The servant therefore fell down, and worshipped him, say- ing. Lord, have patience with me, and I will pay thee all. 27 Then the lord of that ser- vant was moved with compassion, and loosed him, and forgave him the debt. 28 But the same servant went out, and found one of his fellow- servants, which owed him an hun- dred pence : and he laid hands on the great debt. And payment to be made from the money received from the sale, as far as it would go. 26. Fell down., &c. He did rever- ence to his lord, after the manner of Oriental nations. See N. on 2 : 2. Have patience with me. Grant me indulgence, and wait with patience, and I will en- deavor to pay the whole debt. 27. Moved with compassion. See N. on 9 : 36. Loosed hitn i'rom the arrest under which he was held ibr the debt. Forgave (i. e. remitted) him the debt. The clemency and the tenderhearted- ness of this good king, illustrates the goodness and forbearance of God to- wards sinners. But every comparison drawn from human conduct, is but a faint illustration of the great debt which we owe him, and our utter inability to pay it. His long-suffering and com- passion are beyond the power of lan- guage to express, or the imagination to conceive. 28. Bid the same servant went out from his lord's presence. He was now reinstated in his post of honor and au- thority. One of his felloic-servants. This servant was his inferior in station, and yet as belonging to the same mas- ter was his fellow-servant. It would appear that on his way from the pre- sence of his lord, he fell in with this debtor, and with a hardness of heart untouched by the generous treatment he had himself received, grasped him by the throat, and in harsh language demanded instant payment. In what 232 MATTHEW. [A. D. 32. him, and took Mm by the throat, saying, Pay me that thou owest. 29 And his fellow-servant fell down at his feet, and besought him, saying. Have patience with me, and I will pay thee all. 30 And he would not : but went and cast him into prison, till he should pay the debt. 31 So when his fellow-servants strong contrast, is his conduct made to stand with that of his humane lord. An hundred pence. According to the value of the denarius or penny in the time of Josephus (see N. on 20 : 2), his debt was about fifteen dollars. How insignificant in comparison with ten thousand talents, his own enormous debt which had just been forgiven him. And yet this but faintly expresses the degree of difference between the offen- ces of our fellow-men towards us, and the sins we every day commit against God. He forgives us much, whereas we are required to forgive but little. Took him bij the throat in the most violent and hard-heated manner. The usage of antiquity allowed the creditor to inflict personal chastisement upon his debtor. It is but a short time since our own laws have been so humanized, that the creditor has no power to incar- cerate a fellow-citizen for debt, as though he had committed a crime against the community in which he dwelt. 29. And his fellow-servant, &c. He besought mercy at the hands of his in- e-Korable creditor, in precisely the same humble, suppUcating terms, which the wicked servant had himself used a short time before. This itself ought to have reminded him of his duty to forgive, as he had been forgiven. 30. Would not show him favor or grant him any respite. But went, &c. He took the usual legal steps for the recovery of his debt, by bringing the debtor before the magistrate, by whom he was consigned to prison. See N. on 6 : 25, 26. Illl he should pay the debt. See 5 : 27. saw what was done, they were very sorry, and came and told unto their lord all that was done. 32 Then his lord, after that he had called him, said unto him, 0 thou wicked servant, I forgave thee all that debt, because thou desiredst me : 33 Shouldst not thou also have had compassion on thy fellow- 31. So when his fellow-servants, &c. Here the similitude is not to be pressed too far, since it is not necessary for God to be informed of the unforgiving temper of men, nor does he require his people to become informers one of an- other. The incidents are necessary to give completeness to the picture, and make the narrative consistent. Were very sorry. It was their lord's prerog- ative to be wroth (see v. 34); they were grieved at the unworthy conduct of their fellow-servant. Toldunto their lord; more literiilly, made their lord fully acquainted loith. 32. Had called him into his presence. 0 thou wicked servant ; literally, uncked servant. He had now developed his true character, and was addressed by his lord in fitting terms of indignation. All that debt great as it was. Because thou desiredst it. It was his piteous appeal which moved his lord's compas- sion. In a qualified sense, it was there- fore the cause of his forgiveness. We must guard against inferring from this feature of the parable, that the real Christian will ever be left to such con- duct, as to forfeit his adoption into God's family, and place him beyond the pale of forgiveness. The parable pur- sues the line of human conduct, to illus- trate the sin and consequences of an unforgiving temper. 33. Shouldst not thou (following my example and incited thereby to cle- mency) have had compassion on thy fellow-servant? The argument a fortiori (see N. on 5 : 15) is here employed : If I forgave you that great debt, much more should you have forgiven your fellow-servant the trifle he owed you. A.D. 32.] CHAPTEK XVIII. 233 servant, even as I tad pitj on thee ? 34 And his lord was wroth, and delivered him to the tormen- tors, till he should pay all that was due unto him. Had compassion — had pity. The same word is employed in both instances in the original. 34. Was wroth. His anger was now enkindled at such great wickedness, and without listening to any thing fur- ther from his lips, he delivered him to the jailers, for so the word translated tormentors or torturers, would be better translated. As jailers presided over the confinement of imprisoned debtors, it will be readily seen, how natural the designation here given them. It can- not be denied, however, that passages are found in ancient authors (see Livy, 2 : 23), which seem clearly to indicate, that a debtor was liable to corporal punishment, as well as to close confine- ment. But it is not well to press this meaning upon the present passage, for that torture is not here referred to, but a state of confinement, attended of course with privation and suffering, is evident from the next clause, till he should pay, &c. It is unnatural to sup- pose that a debtor would be subject to continual torture until his debt was paid, but not that he should be impris- oned until that time. However this might be, one thing was true, his con- dition was remediless. He could never be restored to his lord's favor. Mercy had been shown to him and abused. The demand of justice was now upon him, which he could never satisfy. Thus will it be with the sinner, who abuses God's ibrbearance, and is con- signed to the abode of the lost. The offer of mercy is no longer made to him, and he can never satisfy the demand of eternal justice. Voluntary obedience he will never render to the divine law, and if he did do this, present obedience cannot atone for past disobedience. His debt can never be paid, He will never 25 ' So likewise shall my heav- enly Father do also unto you, if ye from your hearts forgive not every one his brother their tres- passes. sPr. 21:13; ch.6:12; Ma. 11:26: Ja.2:13. be freed from his prison-house of suffer- ing and despair. On this passage the views of Olshausen are very erroneous. He considers it as teaching in connec- tion with 1 Pet. 3:19, that after death, there is plainly a deliverance of some from the prison, and that it does by no means follow, that all who do not die in the Lord, will on this account sink into eternal condemnation. If this view be true, it may be said of some : Blessed are the dead who do not die in the Lord, for whatever may be the length of their sufferings in the future world, in comparison with the eternity of bliss to follow, it will be as nothing, and de- serving of no mention or thought. 35. So likevnse, &c. This is the appli- cation of the parable to God's treatment of such as manifest a revengeful, unfor- giving temper. Alford says, that the expression, my Father, is more solemn and denunciatory than the declaration, your Father, in 6 : 14, 15. From your hearts. Forgiveness in words only is of no value. It must come from the heart to be acceptable in the sight of God. If the feelings go not with the words, there is the double sin of retaining an unforgiving temper, and of hypocritical- ly pretending to a spirit of forgiveness not really possessed. Every one his bro- ther. The duty of forgiveness is of com- mon obligation. It is binding on every man who has occasion to exercise it. It has primary reference to Christian bre- thren, but is to be exercised towards all who have offended us, and ask our for- giveness. This parable, as a moral paint- ing, perfect and complete in all its parts, is unrivalled. Its beauty of diction is also enhanced by the affecting truth, which it is designed to illustrate, viz. God's wondrous love to man, and the obligation thereby resting on all to 234 MATTHEW. [A. D. S3. CHAPTER XIX. AND it came to pass, " ihat when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judea, beyond Jordan : a Ma. 10 : 1 ; Jno. 10 : 40. love one another, and practice mutual forgiveness. It teaches that heaven can never be attained by the revenge- ful, the cruel, the hard-hearted. None but those who forgive as they have been forgiven, can be admitted into that place of love, purity, and happiness. CHAPTER XIV. 1, 2. Jesus beyond Jordan. Perea. Mark 10 : 1. 1. He departed from Galilee, &c. This refers to our Lord's last journey from Galilee to Jerusalem, and thence to the region east of Jordan. A con- siderable lapse of time took place there- fore between his last discourse in the preceding chapter, and the resumption of his history on the confines of Judea beyond Jordan. During this time the Seventy were instructed and sent forth (Luke 10 : 1-16), after which he passed through the Samaritan country, on his way to Jerusalem to the feast of Taber- nacles (Luke 9 : 51-56), and healed the ten lepers (Luke 17 : 11-19). While at Jerusalem, there took place the inci- dents of the woman taken in adultery (John 8 : 2-11); his reproof of the un- believing Jews (John 8 : 12-39); the instruction of the lawyer, as to who was his neighbor (Luke 10: 25-37) ; his visit to the house of Martha and Mary in Bethany (Luke 10 : 38-42) ; the re- turn of the Seventy (Luke 10 : 17-24); the healing of the blind man on the Sabbath, and the discussion resulting therefrom (John 9 : 1-41) ; his presence in Jerusalem at the feast of Tabernacles, and retirement from the rage of the Jews to the east of Jordan (John 10 : 22-40) ; the raising of Lazarus (John 11:46); the counsel of Caiaphas, and the determination to put Jesus to death (John 11 : 47-53); and his retirement to a city of Ephraim (John 11 : 64). 2 ' And great multitudes fol- lowed him ; and he healed them there. 3 ^ The Pharisees also came unto him, tempting him, and say- ing unto him, Is it lawful for a h Ch. 12 : 15. The thread of the narrative is at that point here resumed byMatthew, who says that as he passed beyond Jordan, great multitudes followed him, and many were healed. After this there is again a chasm in Matthew's narration, which is to be filled up by several incidents and occurrences in Luke, not noted by the other Evangelists, such as the healing of the infirm woman on the Sabbath (Luke 13 : 10-17); his warning against Herod (Luke 13 : 31-33) ; the incidents attending his entertainment on the Sab- bath by a chief Pharisee (Luke 14 : 1- 24); the parables of the lost sheep, &c. (Luke, chapters 15 and 16) ; of the im- portunate widow, the Pharisee and pub- lican (Luke 18: 1-14). These incidents are all related of him, while remaining at Perea, a region of country, as the name imports, beyond Jordon. 3-12. Precepts respecting Divorce. Ferea. Mark 10: 2-12. 3. This visit of the Pharisees to en- snare him took place probably soon after he pronounced the parable of the Pharisee and the publican. Tevipting him. See N. on 16 : 1. Is it lawful, &c. Our Lord had asserted on another occasion (Luke 16 : 18) the unlawful- ness of divorce. The school of Hillel admitted divorce for the most trivial reasons, but that of Shammai, on the other hand, maintained that the only ground for this was adultery. In pro- posing this question, his enemies hoped that his reply would embroil him with one or the other of these schools. But knowing their plan, instead of replying directly to their question Jesus referred them to what Moses himself said on this subject. This is seen very clearly in the parallel passage in Mark 10 : 2-5. Is it lawful ; hterally, is it possible, re- ferring to what is morally possible, or which can be done consistently with A. D. 33.] CHAPTER XIX. 235 man to put away his wife for every cause ? 4 And he answered and said unto them, Have ye not read, •^ that he which made ihem at the cGe. 1:2T, &5:2; Mai. 2 : 15. what is right and proper. To put away, i. e. to divorce from the marriage tie. Every cause, i. e. any cause or charge whatsoever. This use of the Greek word translated every, is found in Rom. 3 : 20 ; Gal. 2:16. According to Mark, the question of the Pharisees had re- ference to the point whether divorce was at all allowable. The answer of our Lord is shaped in both Evangelists, to meet the form in which the questions were proposed. It is evident that Mat- thew's account implies the previous in- quiry found in Mark, and that divorce was allowable. 4, 5. Have ye not read. The question is rhetorically put to imply, that the pas- sage referred to must surely have been read by them. Made them male ayid female (see Gen. 1 : 27), i. e. made them as a pair not to be separated. They were made for each other through the term of their natural life, and this showed God's intention that the same indissoluble law of marriage should be observed by their posterity. Some think that reference is had by implica- tion, to the previous unity of the male and female in Adam. As the woman existed in Adam before her creation from him, and they were thus one, so the marriage rite brings them virtually into that same state of unity, from which they cannot be disunited, with- out violating, as it were, the very laws of their being. So Alford explains Gen. 1 : 27, " He made them (man, as a race) male (not a male) and female." The argument against divorce is essen- tially the same, in whichsoever of these two ways the passage is interpreted. For this cause (viz. the fact that God intended that the two sexes should live together in pairs) shall a man leave (literally, leave wholly, forsake eiitirely), &c. This quotation is from Gen. 2 : 24:, where, it will be seen, that the beginning made them male and female, 5 And said, ''For this cause shall a man leave father and mother, and shall cleave to his dGe. 2: W; Ma. 10:5-9; Ep. 5:31. words were spoken by Adam, of course under a prophetic inspiration, as our Lord attributes them to his Creator. Shall cleave ; literally, shall be glued, a strong metaphor, showing how insepa- rable was to be the marriage tie. And tliey twain shall be (i. e. become) one flesh (i. e. one person). This was the original marriage arrangement. The pair were to be united, as it were, in one body, having inseparable interests, aims, enjoyments, duties. The argu- ment from this is of overwhelming force, that such a constitution of the marriage relation is to continue through life. Death only, which dissolves all earthly relations, will justify the sur- viving party in contracting a second marriage, until which event they are one flesh, one man. The words, they twain, are not in the original Hebrew, and seem to have been inserted by the Septuagint translators, to form an an- tithesis with the words one flesh. The sense is not changed or impaired by their omission, as the subject, man and wife, is easily understood in the ori- ginal. 6. Wherefore they are, &c. This is the inevitable inference from the ori- ginal constitution of the marriage re- lation. How opposed to this are many of the legislative enactments, by which divorces are granted so freely in our day. What therefore Ood, &c. Our Lord regarded this original law of mar- riage as of universal obligation. The relation was one of divine ordination. When once assumed, it was not to be terminated by any human enactment. Nothing could be more conclusive than this argument of our Savior against divorce. Hath joined together ; lite- rally, hath yoked together, a figurative expression of universal use in respect to the bonds of matrimony. The Pharisees having been foiled ia 236 MATTHEW. [A. D. 33. wife : and * they twain shall be one flesh ? 6 Wherefore they are no more twain, but one flesh. What there- fore God hath joined together, let not man put asunder. 7 They say unto him, -^ Why did Moses then command to give a writing of divorcement, and to put her away ? 8 He saith unto them, Moses, because of the hardness of your e 1 Co. 6 : 6, & 7 : 2. /De. 24 : 1 ; ch. 5 : 81. their first question, interpose an objec- tion founded on tlie permission granted by Moses to give a bill of divorce. Tlieir objection sliows that they correctly ap- prehended the reply of Jesus, as dis- allowing divorce in every form. WJoi did Moses, &c. The point of the ob- jection is this : If the marriage tie was so indissoluble, why did Moses permit divorces, commanding only that a writ- ing of divorcement be given. How is this discrepancy between the original law in Eden, and the Mosaic law to be reconciled ? Our Lord's reply is given in the next verse. It should be noted that, what was only a permission on the part of Moses, is spoken of aa a command, by these cavillers. In the next verse, our Lord corrects their error, by substituting the word suffered, jjcrmitted. 8. Moses, because, &c. See N. on 5:31. The state of the times, and the custom of the surrounding countries, rendered it, in the estimation of Moses, inexpedient to debar the Israelites from the power of divorce. Marriage was treat- ed by him as a civil institution, and thus he granted indulgences, which Christ, who came to magnify and restore the law to its spirituality and power, and to annul dead and useless forms, very properly revoked. The words because of the hardness, would be more cor- rectly translated, in reference to, or hai'ing regard to the hardiiess, i. e. seeing your hardness of heart, he per- hearts, suffered you to put away your wives : but from the begin- ning it was not so. 9 * And I say unto you, Who- soever shall put away his wife, ex- cept it be for fornication, and shall marry another, committeth adultery : and whoso marrieth her which is put away, doth com- mit adultery. 10 1^ His disciples say unto him, * If the case of the man be fir Ch. 5 : 32 ; Ma. 10 : 11 ; Lu. 16 : 18 ; 1 Co. T: 10, 11. h Pr. 21 : 19. mitted divorces to be granted more freely, than he otherwise would have done. Hardness of heart, which would have brooked no restraint of the kind here referred to, and which would have vented itself in the ill-usage, if not the murder, of the wife, from whom no legal separation could be effected. It was a lesser evil, which Moses was con- strained to permit, as our Lord himself says, through the hardness and stub- bornness of their hearts. Yoiir hearts. The same hardness of heart character- ized the people then, as in the time of Moses. The Mosaic dispensation, in this and several other respects, con- templated this abiding hardness of heart in the nation, and its laws were framed accordingly. JBut from the be- ginning, when the marriage relation was first constituted. It was not so, i. e. men were not allowed to put away their wives. 9. See N. on 5 : 32. Mark (10: ICf) says that this was addressed to his dis- ciples in the house, in answer to further inquiries made by them on this subject. 10. If the case of the man, kc. There is much doubt as to the precise mean- ing of the word rendered case, which is the same as the one in v. 3 rendered cause, and which some think refers to the same thing, in the sense oi a. justifi/- ing reason of divorce. Alford, with some other recent commentators, ex- plains it of the original ground or prin- ciple of the relationship of man and A. D. 33.] CHAPTER: XIX. 237 so with his wife, it is not good to marry. 11 But he said unto them, 'All men cannot receive this saying, save they to whom it is given. 12 For there are some eunuchs, 1 1 Co. 7 : 2, T, 9, IT. wife, as declared by our Lord in vs. 4-6. But it seems more natural to refer it to the case or condition of a man, thus joined indissolubly to a woman who proves to be unworthy, and ill-adapted to render him happy. Unless the power of divorce from such a wo- man were possessed, it was, in their estimation, preferable not to marry at all. The Jewish prejudices of the dis- ciples were continually leading them to false conclusions. Their language was not only that of their countrymen, but of many at the present day, who bring forward ill-assorted marriages and con- jugal feuds consequent thereon, as a reason why divorces should be freely given. 11. All men cannot receive (liter- ally, give place to, i. e. assent to) this saying of the disciples, that it is not good to marry. Very few will vol- untarily assume celibacy, the natural inclination of men being towards the marriage state. Save they to whom it is given (of God), i. e. who are possessed of such a physical tem- perament, and such self-control, as to overcome this desire for the marriage state. Even with such, as our Lord goes on to state in the following verse, the natural desires and inclinations would prove too strong to be over- come, at least in many instances, were not tlie aid of bodily mutilation resorted to. Olshausen refers the words, to whom it is given, to a special work of grace, or the grace of continency, which is not given to all. 12. The general sentiment of this verse is, that those persons only, who have been brought into the condition of eunuchs, or who have so mastered their natural inclinations, as to have ren- dered themselves insensible to all de- which were so born from their mother's womb : and there are some eunuchs, which were made eunuchs of men : and * there be eunuchs, which have made them- selves eunuchs for the kiugdom A 1 Co. T : 82, 34, & 9 : 5, 15. sire for marriage, will abstain from that relation. The conjugal relation will be entered upon, as it was intended to be, by the great mass of mankind, and it is neither to be avoided nor abrogated, because of the evils which, in solitary cases, are incidental to it. For there are some eunuchs (literally, bed-keepers). This class of persons were very numer- ous among the Orientals, in ancient as well as in modern times. They kept the harems of kings and great men. They were the confidential servants of their masters, and oftentimes rose to the highest offices and honors, being intrusted especially with such services as required fidelity. Which were horn, &c. The first class referred to are those, who are naturally incapacitated for the marriage state. Wliich were made eunuchs, &c. This second class, who were made incapable of marrying by physical mutilation, are the only real eunuchs, the first and last class being so called by afigure of speech. Which have made themselves, &c. This docs not refer to self-mutilation, but to such a mastery of all inclination for mar- riage, that like Paul (see-1 Cor. 7 : 26), the persons referred to abstain from en- tering that state, in order the more ef- ficiently to labor for the cause of Christ. In almost every age of the church, especially when pioneer mis- sionary work is to be performed, it seems desirable that some of Christ's ministers shall, for a time at least, re- main unmarried. Such persons, in the strong metaphorical language of our Savior, denoting the mastery over their desires to which they have attained, are represented as having made them- selves eunuchs for the kingdom^ ef heaven's sake. Some, however, like Origen, understood this passage as lit- 238 MATTHEW. [A. D. 33. of heaven's sake. He that is able to receive it, let him receive it. 13 H ' Then were there brought unto him little children, that he should put his hands on them, Z Ma. 10:13; Lu. 18:15. eral, and having the force of a duty from the following clause, he that is able, &c. But no license can be drawn from this for the self-mutilation to which Origen submitted, nor for the law of celibacy, which the Ro- mish church imposes on her priest- hood. He that is able (through ascend- ency over his natural inchnations to enter the marriage state) to receive it, i. e. the saying spoken of in v. 11. Let him receive it. This is a permission and not an injunction. The sense is, that if a man thinks he can subserve the interests of Christ's kingdom better by remaining unmarried, and can dis- cipline himself to voluntarily abstain from marriage, he is permitted thus to do. It was a- remark of Neander, the more valuable, as Alford observes, from his having lived a single life, that the reprimand of the servant who buried his talent for its safe keeping, shows the estimate which our Savior put upon celibacy, when entered upon through fear of the trials aud temp- tations of the marriage state. 13-15. Jesus receives and blesses LITTLE Children. Perea. Mark 10 : 13-16 ; Luke 18 : 15-17. The best harmonists concur in placing the bring- ing of the httle children to Christ, next in order to the discourse on the law of marriage. 13. Then were therebrought, &c. They were probably brought by believing parents, in order to receive his bless- ing, the sign of which, in this case, was the imposition of his hands. See Gen. 48 : 14. And pray, i. e. invoke God's blessing upon them. Rebuked them. The disciples were unwilling that his graver instructions should be inter- rivpted, by what seemed to them so and pray : and the disciples re- buked them. 14 But Jesus said, Suffer little children, and forbid them not, to come unto me : for '" of such is the kingdom of heaven. 15 And he laid his hands m Ch. 18 : 3. comparatively unimportant, as laying his hands on little children. They may have feared, too, that it would prove a troublesome tax upon their Master's time and attention. 14. But Jesus said, or as Luke re- lates it, called them unto him and said. The parents being thus rebuked by the disciples, at which Mark says that Jesus was much displeased, were probably turning to go away, when, in tones of heavenly compassion, and words un- equalled for tenderness and true moral sublimity, he invited them to come near. Suffer little children; literally, suffer the little children, referring to those mentioned in the preceding verse. His gracious words are, however, of general application to the children of all believing parents, and indeed to all who in childhood come to him. For of such, i. e. composed of such and their like. There can be no doubt that the kingdom of heaven is com- posed in part of those, who die in the years of infancy and early childhood. Reference may also be had to those having the disposition of little children, referred to in 18 : 3, on which see Note. There is no direct proof from this passage that all infants are saved, although we have no reason to doubt from the nature of the case, as well as from inferences drawn from this and other passages of God's word, that in- fints are saved through the grace of Jesus Christ. Kingdom of heaven, i. e. the true church of Christ composed of persons having the child-like disposition here referred to. 15. He laid his hands, &c. Mark (10 : 16) says, " he took them up in his arms." His condescension and love exceeded the request of the parents, A. D. 33.] CHAPTER XIX. 289 on them, and departed thence. 16 ^ " And behold, one came and said unto him, " Good Master, what good thiug shall I do, that I may have eternal life ? n Ma. 10:17; Lu. IS : 18. which was only that he should " put his hands upon them." We can hardly doubt that these children in due time, by their j)ersonal acceptance of Christ, ratified this act of their believing pa- rents, and were themselves active, self- denying members of the church. The readiness of Christ to receive and bless them, is an encouragement to all be- lievers in subsequent time, to bring and consecrate their ofl'spring to their Sa- vior and Redeemer. Departed thence, i. e. from that part of Perea, where this incident took place, for he abode still in the region beyond Jordan. lG-30. Thk Rich Young Man. Perea. Mark 10 : 17-31 ; Luke 18 : 18-30. 16. And behold there came. This took place according to Mark, when he had " gone forth into the way," on his journey towards Jerusalem. This young ruler was a person of great wealth, refinement, and excellence of character, as is seen from the circum- stances here related of him. He was so desirous of interrogating Jesus, that he came running to him, and so impressed with his high character as a rehgious teacher, that he kneeled to him, accord- ing to the Oriental custom of prostra- tion before a superior (see Mark 10 : 17). Good Master. Moral goodness is not so much referred to here, as emi- nence in the office of teacher ; for such is the signification of the word here rendered Master. What good thing, &c. This question was, doubtless, pro- posed in all sincerity, and with a deter- mination to do whatever was enjoined upon him, although the sequel shows, that he was not equal to the self-de- nial imposed upon him by our Savior. He asked vthdXgood thing he should do, as though good works were all that was necessary to secure his admission to eternal life. He was evidently a Pha- risee, and having done all which he 17 And he said unto him, Why callest thou me good ? there is none good but one, that is God : but if thou wilt euter into life, keen the commandments. o Lu. 10 : 25. deemed the law of God required, waa impelled by a vague sense of some- thing yet wanting to the completion of a perfect character, and therefore proposed this question to JesuSjhiJi»pSs^ that he would either be pi^ounced perfect, or informed what he should do to render certain his future happiness. internal life, i. e. happiness in a fu- ture state, of which lijfe is the repre- sentative, just as death is the term used to denote the loss of the soul in the eternal world. 17. Why callest thou me good. Christ \ does not here deny his title to the epi- ! thet good, but rebukes the inconsistency f of the young ruler in pronouncing him i good, and yet regarding him merely as ' a human teacher. The sentiment is this : You regard me only as an eminent teacher. Why then do you address me in language applicable, to God only ? Compared with God, there is no one good. All human excellence is as nothing. See Mark 10:18. In this question our Lord also in part replies to the inquiry of the young man. There is no being good but God. No human being is so perfect and observant of the divine law, as to deserve the ap- pellation good. Hence to no good thing which you can do, is eternal Hfe pro- mised as a reward. In a very ancient and well sustained reading, the question in Matthew takes this form : Whi/ ask- est thou me concerning that which is good? One is the good. Olshausen conjectures this to be the correct read- ing. To decide this, would require an appeal to manuscripts and versions, which are not accessible to scholars in this country. £ut if thou wilt enter, &c. If you are sincere and earnest in your aspirations after eternal life. Keep the co7mnandments. In this way alone could eternal life be attained, on the ground of personal merit. The Mosaic 240 MATTHEW. [A. D. S3. 18 He saith unto him, Which ? Jesus said, '' Thou shalt do no murder, Thou shalt not commit p Ex. 20: 13; De. 5:17. precepts are here referred to, especially the ten commandments (see Mark 10 : 19). 18. The ruler, supposing that Jesus referred to some command, which he had through ignorance or inadvertence neglected, inquires ivhich (literally, what ones) of the commandments he was to observe. We cannot suppose that his inquiry was based on the belief, that a part only of God's commandments were to be kept. His previous conduct, from his youth up, shows that he considered the whole law as of binding obligation. Jesus said, TTiou shalt do no murder, &c. These examples are from the second table, but virtually comprise the whole moral law. Perhaps our Lord refers to this part of the law, because in the trial of obedience which he was about to im- pose upon the young man, he intended to show that the spirit of the laws, even of the second table, he was far from having kept. So De Wette remarks, that our Lord gives this enumeration, to bring out the self-righteous spirit of the young ruler, which he from the first saw in him. In respect to the com- mand, thou shalt do no murder, see N. on 5 : 21-26. TIiou shalt not commit adidtery. See N. on 5 : 27-32. Thou shalt not steal. The spirit of this command is not only against our taking what does not belong to us, but retaining in our possession that which should be surrendered up to the rightful owner, or keeping back from another his just dues. All the varieties of sharp trading, by which, through misrepresentation or conceal- ment of defects in the article to be vended, a fictitious value is given it ; every act of overreaching, cheating, defrauding, embezzlement, is strictly prohibited in this commandment. Nor is the overt act alone forbidden. As our Lord defined murder, and adultery, to consist in causeless anger and im- pure desires, so theft, in its spirit, is adultery, Thou shalt not steal, Thou shalt not hear false witness, 19 ' Honour thy father and thy q Ch. 15 : 4. the desire to appropriate to our own use that which belongs to another. In what a sweep of condemnation, does this one commandment involve men, especially in the great business relations of life, where the desire for gain too often swallows up all honesty of dealing, and causes men to look upon the prop- erty of their fellow-men as legitimate prey, provided it can be secured with- out any civil misdemeanor exposing them to the arm of the law. Tliou shalt not bear false witness. See N. on 6 : 33-37. 19. Honor thy father and thy mother. Show them due reverence in word and deed. Share with them, if necessary, your means of support. Render them comfortable in their old age. Let no unkindness on your part, pierce their souls like an arrow, and bring down their gray hairs with sorrow to the grave. An aged parent has peculiar claims on the kindness and sympathy of his children. He has outlived his generation. From many of the sources of earthly comfort, he is cut off by bodily infirmities. The grasshopper has become a burden to him (Eccles. 12: 5). The powers of his mind have be- come enfeebled. How unworthy is the conduct of that person, who can speak harshly to his aged parent in such cir- cumstances, deprive him of the com- forts and enjoyments which old age craves, banish him from the social circle, and keep him, as it were, a prisoner in the seclusion of his own chamber. How many, it is to be fear- ed, violate in spirit, if not in letter, this first commandment with promise. 77iou shalt love thy neighbor, &c. This is the summing up of the spirit and essence of the laws of the second table. On the meaning of neighbor, see N. on 5 : 43, also our Lord's parable of tlie good Samaritan, where he teaches us the true meaning of this expression. As thyself. This does not imply that A. D. 8?..] CHAPTER XIX. mother : and, *■ Thou slialt love thy neighbour as thyself. 20 The young man saith unto him, All these things have I kept »-Le. 19:18; ch. 22:39; Ko.l3:9; Ga.5:14; Ja. 2 : 8. we are to neglect our own interests for those of another, or share our necessary means of subsistence, with every chance comer. In the nature of the case, we are to provide first for our own support and that of ourfamihes, for by thus doing we shall be the better able to help others in the time of their extremity. The neglect of our own aifairs for those of others, would render us incapable of serving our fellow-men, and soon make us burdens upon the community. The law here laid down is opposed to selfish- ness, and to a cold-hearted indifference to the wants of others. It demands the exercise of charity in behalf of the destitute and the suffering, and teaches us to sympathize in all the griefs and afflictions of our fellow-men, so far as the scope of our observation and influ- ence may extend. 20. All these things have I kept, &c. He had been a strict observer of the outward forms of the law, but of its spirit he was ignorant, or he would never have made this self-righteous and confident reply. But although self- righteous he was no hypocrite, and hence our Lord looked upon him with far different emotions, than he did upon the hypocritical Pharisees (see Mark 10 : 21). From my youth, i. e. from early youth. He had been religiously inclined from a very early age. His morals had been irreproachable. No one supposed him to be other than a good man, beloved of God and an heir of heaven. What lack I yet ? This ques- tion was put in sincerity, and with a determination, doubtless, to do what- ever was required from so eminent a teacher. He little thought that his lack of duty constituted a chasm, which could only be filled by giving his whole property to the poor, and personally dedicating himself to the service of Je-us Christ. Vol. I.— 11 241 what lack I from my youth up yet ? 21 Jesus said unto him, If thou wilt be perfect, ' go and sell that 8Ch.6:20; Lu. 12: 33, & 16 : 9; Ac. 2 : 45, & 4:34,35; 1 Ti. 6 : 18, 19. 21. Jesus said unto him. Mark (10: 21) says, " that Jesus beholding him loved him." He felt an interest in one whose life had been externally so correct, and who seemed to be so sincere an inquirer after truth. If thou wilt be perfect, i. e. fully conform thyself to God's law, and become an heir of eternal life. The perfection here spoken of is not abso- lute but comparative. God only is absolutely perfect. But in a less degree and one approximating thereto, men also may be said to be perfect. See 5 : 48. Go and sell that thou hast. From the knowledge which Christ had of this young man's heart, he saw tit to impose on him this sacrifice of his worldly pos- sessions. With all his external respect for the precepts of the law, his heart was on his great wealth, and for that, as it appears, he was willing to sacrifice his hopes of eternal life. Our Lord therefore struck at the root of his master passion, and required an unre- served surrender of all his possessions, and, in addition, his personal attendance on his ministry. Give to the poor. With all his strict regards to the out- ward demands of the law, he had per- haps been so penurious, as seldom to have given any thing to the poor around him. He may have looked down upon them as unworthy of his notice. But now he is required to convert his great possessions into money, and give it all to those despised persons, upon whom he had hitherto scarcely deigned to look. Had he been required to found some splendid chaiity, or to build a beautiful and expensive synagogue, he might have yielded obedience, but to give all his property to the poor, was too repulsive to his feelings to be listened to a moment. We are not to infer from Christ's direction to this young ruler, that every believer is thus to sell his possessions, aud distribute 242 MATTHEW, [A. D. 33. thou hast, and give to the poor, and thou shalt have treasure iu heaven : aud come and follow me. 22 But when the young man them to the poor. Yet the same spirit of love and self-sacrifice, which was re- quired of the young ruler, is demanded of every follower of Christ. Treasure in heaven. This is put in contrast with his earthly possession. See N. on 6 : 20. Come and follow me, i. e. become my dis- ciple. See Mark 4 : 20. Mark (10 : 21) adds, take up the cross, which would be well understood by the young man, as denoting self-denial and suffering. But it was not this which caused him to go away sorrowful, so much as his being called to part with his great pos- sessions. Olshausen finds in this two- fold direction a negative side, deliver- ance from the world ; and a positive side, union with Christ. 22. Young man. The original word is used of young men in the prime of manhood up to forty years of age. The expression, from my youth up (v. 20), seems to indicate that he was at least upwards of thirty years of age. That saying, viz. that he must part with his wealth. Jle went away sorroiving. This shows how severe was the conflict in this young man between the love of the world and of Christ. But the for- mer prevailed, and he went away sad and dejected, that a test of obedience was given him requiring such an enor- mous sacrifice. Some think that our Lord's words to this young man were not without good results, and that he subsequently yielded obedience, and be- came a disciple. But we have no intima- tion of this in the New Testament, and the declaration of Christ respecting the great obstacles in the way of the salva- tion of rich men, would seem to imply its truth and verification in the history of this young man. T'or he had, &c. This is given as the reason why he turned away from Jesus. What multi- tudes of the young and rich have fol- lowed his example, when by divine grace they have been brought to the heard that saying, he went away sorrowful : for he had great pos- sessions. 23 ^ Then said Jesus unto his disciples, Verily I say unto you, point of making a decision between Christ and the world. The words, for he had, &c. in the original denote con- tinued and permanent possession. He was not one who had suddenly become rich, and therefore liable as suddenly to become poor, but his estate was one which had been his, at least, for some time previous. 23. Then said Jesus, &c. Luke (16 : 24) connects this saying directly with the sorrowful departure of the young man, and Mark adds that he looked about him, as if the incident was of more than ordinary interest. Sliall hardly. The collocation of the words in the original conveys the thought more forcibly and clearly : Hardly will a rich man enter, i. e. his entrance into the kingdom of heaven will be attended with the extremest difliculty. It is hard to persuade a rich man to give up all for Christ, and when he has profess- edly done this, he is beset through life with sore temptations, from which those in more humble circumstances are exempt. Riches beget inordinate pride, self-esteem, love of display, indifference to the interests of others, and, worse than all, an absorbing, all-consuming desire for the acquisition of more wealth. The rich are apt to feel that nothing is of any moment, beyond the means requisite for the gratification of their worldly desires. They have no relish for the treasures of heaven. They are not brought by the ills and afflictions of life, to the foot of the cross to sue for mercy. There are many rich men in the church of Christ, who furnish eminent examples of true godliness, but the great majority of them professed religion, while in the humble circumstances of their youth. It is a fact, no less awful than true, that seldom is a man found, after he has come into the possession of great wealth, who is willing to forsake all for A. D. 33.] CHAPTER XIX. 243 That ' a rich man shall hardly en- ter into the kingdom of heaven. 24 And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. t Ch. 13 : 22 ; Ma. 10 : 24 ; 1 Co. 1 : 26 ; 1 Ti. 6 : 9, 10. Christ, and wlio does not betray the most callous indifference to the wants of his soul. The declaration of our Lord respecting the almost insuperable dilHculties in the way of the conversion and salvation of the rich, has been verified in the history of the church down to the present time. 24. We are told in Mark, that the disciples were astonished at the words of our Savior, and that he then limited his remark to those who trusted in riches, and made them their chief good. But inasmuch as it is the nature of riches to beget this inordinate trust in them, and this desire for greater pos- sessions, the limitation, as has been well remarked by Bloomfield, scarcely lessens the difficulty. It is easier. This does not imply that the thing here spoken of could ever take place. The expression is equivalent to : It is a greater impossihility for a rich man to enter into the kingdom of heaven, than for a camel to go throvgh the eye of a needle. The expression is a proverbial one, common in the East (the word ele- phayit being sometimes thus employed), denoting absolute impossibility, as far as human power was concerned. The surmise of some, that the Greek word denoting a cable or rope, is the true reading, has no support from MS. au- thority. Equally unfounded is that ex- planation, which refers the needle's eye, to a small side gate, through which men passed, but too small for the camel to pass through. No better represen- tation of an impossibility could be made than the attempt to pass a camel, one of the largest and most ungainly of animals, through the eye of a needle, which is one of the smalleot of orifices. 25 When his disciples heard i/, they were exceedingly amazed, saying, Who then can be saved ? 26 But Jesus beheld iliera, and said unto them, With men this is impossible ; but " with God all things are possible. wGe. 18:14; Job 42: 2; Je. 32 : IT; Zee. 8: 6; Lu. 1 : 37, & IS : 2T. 25. The astonishment of the disciples was excited beyond measure, at the de- claration of Christ. Were exceedingly amazed; literally, were driven out of their senses ; were altogether astounded. WJio then can be saved? i. e. what rich man can be saved? for the question is properly hmited by the context to this class of persons. But inferentially and perhaps in the minds of the disciples, it included every man who had an at- tachment to wealth, whether in actual possession of it or not. Rich men were doul)tless regarded by the disciples, as in the main very honorable and worthy. That such insuperable obstacles should lie in the way of their salvation, was to them strange and amazing, and when Jesus capped the climax by the utter- ance of the proverb, that it was easier for a camel to pass through a needle's eye, than for a rich man to enter into the kingdom of God, they cried out in astonishment, Who then (of this class of persons) can be saved? It should be borne in mind, that the disciples had not yet fully given up the idea of a temporal Messianic kingdom, under which they themselves hoped to possess great wealth and honor. 26. Beheld them ; literally, having fixed his eyes upon them, as is done, when one is about to utter some mighty and important truth. With man, i. e. as far as human power or volition is concerned. Here the necessity of di- vine regenerating influence, resulting from the weakness of the flesh, is dis- tinctly intima'-ed. TJiis, i. e. the salva- tion of rich men. All things which do not involve a moral impossibility. Great emphasis is here given to the previous declaration of the difficulties in 244 MATTHEW. [A. D. 33. 27 T[ ' Then answered Peter, and said unto liim, Behold, " we have forsaken all, and followed thee ; what shall we have there- fore ? a Ma. 10: 28; Lu. 18 : 28. the way of a rich man's entering into the kingdom of heaven. He can only be saved by an Omnipotence, that can achieve all things except moral impos- sibilities. But what is true of the rich is essentially true of every class of men. No man of himself, whatever may be his station, talents, or influence, can effect in his heart the groat moral change necessary to salvation. It must be done by the regenerating influences of the Holy Spirit. 27. nten ansivered Peter. This dis- ciple frequently acted as spokesman for the rest, who were his juniors in years. He now waves all further in- quiry respecting difficulties in the way of rich men's salvation, and recurs again to the young man, who could not per- suade himself to give up all for Christ. From his conduct he takes occasion to inquire, what should be their reward, for having given up all for his sake. This shows the connection of these verses with the preceding context. Although Peter's question betrayed the lurking of a worldly spirit and temper, yet our Savior knowing the depths of his disciples' affection for him, and their readiness to do all he required, return- ed a most frank and cheering answer. The reward implied in the question, what shall we have therefore? had pri- mary reference, doubtless, to reward in heaven, as it seems to be based on the expression, treasure in heaven, in v. 21. But it is probable that Peter and his fellow disciples, as has been inti- mated, had lingering hopes of prefer- ment in the kingdom, which they still hoped he would set up on earth. The word «//, is not here an unmeaning term. Some of the apostles had con- siderable ])Ossessions. James and John had hired servants (Mark 1 : 20). Levi could make a great feast for Jesus in his own house (Luke 6 : 29). But 28 And Jesus said unto them, Verily I say unto you. That ye which have followed me, in the regeneration when the Sou of man shall sit in the throne of his 2/ De. 33 : 9 ; ch. 4 : 20 ; Lu. 5 : 11. whatever were their worldly means, they had left all for Christ. I cannot think with Olshausen, that Peter's question had no reference to a reward, but sim- ply to the condition or state of mind they were in, that is, whether they had in reality done yet what was required of the young man. I cannot see from either context any ground for re- ferring the question to aught else, than the reward which, in this stage of their discipleship, they were so over anxious about, and which was often made the subject of conversation when by themselves. 28. WHiich have followed tne as dis- ciples. In the rerieneration. There has been much doubt as to the precise meaning of this word, in its present connection. Except in this place, it is only used in Tit. 3 : 5, where it evidently applies to the new birth, or regeneration of the soul from a state of nature to one of grace and holiness. The con- nection here shows, that it must be taken in the more general sense of reno- vation, restoration, time of reward. But to construct it with the preceding words, in the sense of, " you who have followed me in the days of the first re- newing influences of the gospel," does not seem to meet the full wants of the passage, and is besides unnecessary, as a designation of the time when the disciples followed him, a thing so well known. But if it be referred to the general restitution and renewal of aU things at the day of judgment, and be constructed with the following words, " when the Son of man shall sit in the throne of his glory" (25 : 31), then it yields a full and consistent sense. I cannot agree with those interpreters, who expound the sitting upon his throne of glory, and the twelve apostles with him, as a figurative representation of his presence and power in the infant A. D. 83.] CHAPTER XIX. 245 glory, 'ye also shall sit upon twelve thrones, judging the twelve tribes of Irael. s Ch. 20 : 21 ; Lu. 22 : 28, 29, 80 ; 1 Co. 6 : 2, 3 ; Ke. 2 : 26. church, laying down laws through his vicegerents the apostles, and sitting in judgment in their persons, upon all cases of discipline or doubtful doctrine. That was not the time of the reward of the apostles, but of their trials and per- secutions. Nor does it furnish a per- tinent reply to Peter's question. No suitable sense can be attached to the Avords, but that which has been already given, viz. the day of general and final judgment, when Christ shall sit upon his throne to restore all things to their former order and beauty, and to put all his enemies under his feet. Tliat is the day of general renovation, the new birth of a moral creation, never to be marred or disordered by sin. On that day the apostles would be exalted in the sight of the assembled universe. As earthly kings and princes are surround- ed, on great state occasions, by their ministers and high dignitaries, so the final Judge was to be attended by the apostles concurring in the judgment, which he would pronounce on the re- bellious Jews and all others, who reject- ed the gospel preached by them, and those who should come after them. This sense of the words in the regenera- tion, is confirmed by the use of the word in profane writings. Cicero (Att. 6 : 6) calls his restoration to dignity and fortune, a -rraAiyyeveaia, a regenera- tion, a new or second birth. So Josephus styles the re-occupation of Judea after the exile. See Rob. Lex. Throne of his glory. See N. on 2.5 : 31. Jxidging the twelve tribes, &c. This is to be un- derstood figuratively of concurrence in the sentence of the Judge. Twelve tribes, &c. The whole nation is re- ferred to, the subdivision being made to comport with the number of the apostles. 29. And even/ one, &c. The promise of reward for devotion to Christ's cause is here made general. Ilath forsaken 29 " And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or a Ma. 10 : 29, 30 ; Lu. 18 : 29, 30. by entering upon the service of Clirist. Houses or bretlireii, &c. The enumera- tion embraces those things which men are most apt to value. In the family relations here noted, the order in which leave would be taken, is strikingly ob- served, unless, with our views of the conjugal relation, the words wife and children should be reversed. The trials here spoken of have had, in the history of the church, a frequent literal fidfill- ment. But this does not imply that faithful ministers of the gospel, whose duty it is to labor among their friends, or in the same region of country, and are thus exempt from the privations here spoken of, shall not be rewarded according to the spirit of self-denial and devotion, which they have mani- fested in their Master's service. Fm' my name\'s sake (i. e. for the sake of Christ and his cause), constitutes the motive of these sacrifices, Avithout which they are worthless. See N. on 5 : 10. In the parallel passage in Mark, it is for my sake and the ^o.speZ's, and in Luke y*or the kingdom of heaveri's sake. The same great idea lies at the base of these varied forms of expression, viz. the identification of Christ with his cause, so that suffering and endurance in behalf of the gospel, is the same as if they were undergone for Christ's own person. An hundredfold, i. c. a hundred times as much in value as they had given up for Christ. The number is an indefinitely great one, and not to be taken as a literal assertion, that the reward would be just one hni - dred times greater than the value of the sacrifice. Mark and Luke confine this to the present life. As a literal reference to temporal blessings is out of the question, it must be figuratively referred to the spiritual peace, joy, and happiness, which are ever theirs whose hearts and lives are given to the service of Christ. There are doubtless instan- 246 MATTHEW, [A. D. 33. wife, or children, or lands, for my name's sake, shall receive a hundredfold, and shall inherit everlasting life. 30 ''But many ihat are first & Ch. 20 : 16,& 21 : 31, 32 ; Ma. 10 : 81 ; Lu.13 : 80. ces, however, in which sacrifices for Christ have been found productive of temporal blessings. But these are ex- ceptions to the general experience of his followers, which is one of self-denial, privation, and suffering. See Rev. 7 : 14. Mark subjoins, "with persecutions," which cleaily shows that the blessings here referred to, are not temporal, but such as may be enjoyed amidst perse- cutions. Shall inherit, &c. Here re- ference is had to the final reward in heaven. This is the eternal life, from w hicli the young ruler, through love of temporal riches, turned away with a sor- rowful heart. How perfect and complete is this discourse of Christ, and how does it point to the service of God, as the only end and object of life, which will be rewarded hereafter. 30. But many that are first, i. e. •who fill elevated stations in society, and possess wealth, and all earthly com- forts and blessings. The type of this class was the young ruler. Shall be last, and the last (i. e. the low and humble, who have been faitliful and self-denying in the service of Christ) first. In the eternal world, the condi- tion of these two classes shall be re- versed, like that of Lazarus and the rich man (Luke 16 : 25). The expres- sion here used was, doubtless, a pro- A'erbial one, but subject to slight verbal variations, as may be seen by comparing this with its repetition in 20: 16. CHAP. XX. 1-16. Parable of the Laborers in THE Vineyard. Perea. 1. For the kinfjdom of heaven, &c. This parable is designed to illustrate and enibrce the sentiment, with which the preceding chapter closed. This will help us to the right understanding of its general scope, which is to show that the rewards of the Messianic dis- shall be last, and the last shall he first. CHAPTER XX. FOR the kingdom of heaven is like unto a man ihat is an pensation, are not oi debt, hut oi grace (compare Rom. 4 : 4, 5). Hence, nei- ther the apostles nor any other follow- ers of Christ, could claim any th'ng from the fact that they had left all (19 : 27), or been first in his service, or performed a greater amount of labor than others. In receiving their reward, they were as much the objects of the sovereign grace of God, as those called at a later period of life into the king- dom, or at a different age of the church, than in that of its first estab- lishment after Christ's ascension. The great principle, " not of woiks but of grace," is taught in this parable, as applicable to all who enter God's ser- vice. Trench, after Bengel, well says, that in respect to the apostles and all true believers, "this parable is rather a warning against what might be, if they were not careful to watch against it, than a prophecy of what would be." The parable conveys a stern rebuke to those of a fault-finding, envious spii it, and who attach any thing of merit to their service in Christ's vineyard, or look for any other reward than that which is wholly of grace. The phrase, kincfdom of heavei^, means here the Christian dispensation begun on earth, and perfected in heaven. It may be para])hrased : The bestowment of re- wards in the kingdom of Christ, and the mode in which God deals with those whom he calls into his service, may be illustrated by the manner in which a householder employed and paid off his laborers. This general scope of the parable, if kept in view, will render the interpretation of its parts compara- tivelv easv and plain. A householder, a head of a family. See 10 : 25 ; 13 : 27. Went Old to the market-place (see v. 3). Early in the morning; literally, with the dawn. From the subsequent designations, the third, sixth, ninth, A. D. 33.] CHAPTER XX. 247 householder, which went out early iu the morning to hire labourers into his vineyard. 2 And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. 3 And he went out about the third hour, and saw others stand- ing idle in the market-place, and eleventh lioiir, it is very evident, that the first laborers commenced their work at six o'clock in the morning, which was denominated the first hour of the day. To hire laborers. Here in the very outset, the reader is to be cau- tioned against pressing the similitude of the points of the parable too far. Men hire laborers, but God never hires his servants. The Imguago of the parable conforms to human ways and usages. Itito his vineyard. It is not material to know whether these labor- ers were employed to prune and dress the vineyard, or to gather the vintage. The former was probably their service, since the length of the day, and the heat spoken of in v. 13, would seem to forbid referring it to the vintage, which did not commence until the middle of September, and continued until the middle of November. '2. And when he had agreed (literally, agreed in sound, luas symphonious). There was an express and mutual agree- ment between the householder and the first hired laborers, as to the amount of their wages, while it will be seen that those who entered upon their work at a later hour, left it to his sense of justice and generosity, what wages they were to receive. This renders the parable natural and apposite, but is not indicative, as Trench thinks, of a wrong spirit, from the very outset, in the laborers first hired. They did what was perfectly right in ascertaining what wages they were to have for their day's labor. Their fault consisted in what took place at the reckoning. A penny. The Roman denarius, a silver coin, varying from 15 to 17 cents. See N. on 18 : 28. As this was the d^ily 4 And said unto them. Go ye also into the vineyard, and what- soever is right I will give you. And they went their way. 5 Again he went out about the sixth and ninth hour, and did likewise. 6 And about the eleventh hour he went out, and found others pay of a soldier, it was probably the usual wages of a laborer. The engage- ment on the part of the laborers lor this sum was voluntary, and therefore no wrong was done them, in paying them only the stipulated wages. 3, 4. The third hour, i. e. nine o'clock. See N. on v. 1. The house- holder, finding that he could profitably employ more hands in his vineyard, went to the market place (see N. on 1 1 : IG), the usual resort for idlers and un- employed men, to hire additional help. Also, as those first hired. Whatsoever is right (i. e. just and equi- table), I will give you. This general assurance of fair dealing gave them to understand, that they should receive wages proportionate to the time in which they were employed. They were, doubtless, as much surprised at the issue, as were those who found fault with the householder for his ap- parent partiality and injustice. Went their way to the vineyard, to commence labor on the terms offered them. This shows that they were waiting for eni' ployment, and were not idlers. 5, 6. Went out to the market-place. H« was yet in want of hands, and took the usual method to obtain a supply. Sixth and ninth hour, i. e. at noon, and at three o'clock in the afternoon. And did likewise, i. e. hired laborers on the same terms as before, agreeing to pay whatever was right. Thus an agree- ment was made with all the hands, and none could expect more than their pro- portionate wages. About the eleventh hour. Only one hour before the time for dismissing the laborers at night. It is not necessary to inquire, why the householder engaged more laborers at 248 MATTHEW. [A. D. 33. standing idle, and saith unto them, Why stand ye here all the day idle? 7 They pay unto him. Because no man hath hired us. He saith unto them. Go ye also into the vineyard ; and whatsoever is right, that shall ye receive. so late an hour. He doubtless had good reasons for it. In every man's experi- ence, who cultivates an extensive farm, there are days in which he would be glad, at the very closing hour, to put more laborers into his field to finish up some particular work, which could not well be deferred to another day. Especially would this be likely to be true, in a large vineyard, suffering for the prun- ing-knife, and the necessary dressing of the vines. He ivent out as before, to the market place. Why stand ye here all the day idle ? There is a slight tone of reproach in these words, as though the men addressed had been disposed to idle away their time. Here in the market place, where you doubt- less might have found employment had you wished it. 7. Hath hired us, i. e. hath offered to employ us. They had not remained idle through indolence, or by demanding higher than ordinary wages, but because no man had required their services. They were industiious, and willing to work, whenever the opportunity was olfered them. They had tarried in the market to an unusually late hour, in hopes that even then, some one would employ them, and pay them the proportionate wages of the day. It is necessary to take all these circumstan- ces into account, in reaching the full meaning of this parable, in its spiritual application. But no one must suppose irom this, that the tardiness to accept the invitations of the gospel, which with some persons extends even to the elev- enth hour, is excusable, or of safe pre- cedent. 8. llTien even was come, the time for closing the labors of the day, which was at 6 o'clock. This with the indivi- 8 So when even was come, the lord of the vineyard saith unto his steward. Call the labourers, and give them their hire, begin- ning from the last unto the first. 9 And when they came that were hired about the eleventh dual believer, is at the hour of death, but in reference to bringing the labors of the whole church to a close, it de- notes the time of final reckoning, the day of judgment. The lord, i. e. the owner, possessor. Steward, i. e. agent or manager. Olshausen says, that the steward symbolizes Christ and the labo- rers refer to " the pastors and bishops of the church of God," the souls of men being the vineyard where their labors are to be expended. But let fancy once begin to make all these minor points symbolical, and there will be no stopping place, until the most trifling minutiaj are forced to teach some great truth or lesson, and the principal de- sign of the parable is lost sight of al- together. Call the laborers to receive their pay. Beginning from the last (and paying them in order) unto the first. This order of payment was necessary to give opportimity for the complaint which was about to be made, for had the laborers who worked all day been paid first, they would have retired, and not been witnesses of the amount paid to those who came last. The last was also first (see 19 : 30), in the honor of being paid first. 9. That were hired. The words were hired is supplied. Alford supplies, vjere sent iJito the viiieyard. The sense is the same. Ihey received every inan (literally, eacli) his penny, i. e. a full day's wages, although having worked only one hour. It is needless to inquire wlfy the householder did this. He had his reasons. Some attribute it to their superior industry and activity, com- pared with those first hired. But, as Trench remarks, such an assumption blunts the point of the parable. From the householder's remark, because I am A. D. S3.] CHAPTER XX. hour, they received every man a penny. 10 But when the first came, they supposed that they should have received more ; and tliey likewise received every man a penny. 11 And when they had received good (v. 15), we may gather, that he had conipussion on these laborers, who through no iault of their own (see N. on V. 7), were out of employment, and therefore gave them full pay. The fact, however, is all with which we have to do, in the interpretation and application of the parable. No inference should be drawn from this point of the parable, that there are no degrees of future glory among the blessed, a truth taught abundantly in other portions of God's word (see 25 : 14-30 ; Luke 19 : 12- 19 ; 1 Cor. 15 : 41). 10. Tliey supposed, &c. It was true that they had worked for stipulated wages, but when they saw the same amount given to those, who had entered the field at a late hour, their hopes were raised for an increase of pay. More than was paid to those who began their work at a later hour. They like- wise, as in the payment of the others. 11. When they had received it. They could not refuse it, because it was all which they bargained to receive. Tliey murinurcd. The sound of this word in the original is expressive of the sense, to mutter or murmur in low tones, as when one is displeased or dis- contented. Instead of retiring to their homes, they lingered about the house of their employer, conversing in low, sullen, and grumbling tones, of the wrong which they fancied had been done them. Against the goodman, &c. They did not discuss the justice or policy of this strange process of pay- ment, as an abstract question, but found fault directly with the house- holder, and charged him with having done them a great wrong. Goodman. The same word translated householder in V. 1. The word good has here no Vol. I.— U* 249 the it, they murmured against goodman of the house, 12 Saying, these last have wrought hut one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. 13 But he answered one of moral signification, but is used in what is now an obsolete sense, as an appella- tion of civility and respect. 12. Saying. They became so heated with indignation at this apparent injus- tice, that they boldly expostulated w ith the householder, and charged him with wrong doing. Tliese last have wrought, &c. They were particularly displeased that full pay had been given to those, who entered the vineyard at so late an hour. Equal in the w"ages given them. Who have borne, &c. i. e. who have toiled the whole day, and upon whom the brunt of the labor and noon-tide heat has fallen, whereas these have done but little, and that too, in the cool- ness of the closing day. The word translated heat, literally signifies a lurn- ing, scorching heat, and is sometimes put for the scorching wind, called the Sirocco. This exaggeration was well suited to the excitement of the ser- vants. The arrangement of the words in the original, who have home the bur- den of the day and the heat, would seem to favor the idea, that the heat was not something of daily occurrence, like the solar heat, but a visitation of unusual heat like that produced by the Sirocco. This portion of the parable must not be pressed to teach, that among true be- lievers there will be any murmuring or dissatisfaction, at the final award of the judgment. The circumstance is introduced to give occasion for the reply of the householder, that having fulfilled the terms on which the murmurers engaged in his service, he had a right to reward the other labor- ers, as seemed good to him. 13. But he answered one of them, who had acted as spokesman for the others, or who had become more excited than 250 MATTHEW. [A. D. 33. thcni, and said, Friend, I do tbee no wrong : didst not tliou agree with me for a penny ? 14 Take ihat thine is, and go thy way : I will give unto this last, even as unto thee. aRo.9:21. &De.l5:9; Pr.23:6; ch.6:23. the rest. Friend. So we say, even to inferiors or strangers, wy good friend, as an expression of common civility. Such is its use also in 2'2 : 12 ; 24 : 50. I do thee no wrong. He had no ground of complaint. He had received the wages agreed upon at the outset. It was no business of his, what the house- holder paid to the other laborers. Had injustice been done to any of them, he might have made common cause with the injured, and endeavored to redress their wrongs. But all had received their full stipulated pay. There was no ground of complaint, except that he had been kind and generous, beyond what could have been expected, to the elev- enth-hour laborers. Their murmurings therefore arose from nothing else than envy and seltishness. Didd not thou, &c. A rhetorical question, serving to affirm strongly the truth of the inquiry. The word rendered agree, is the strong term employed in 18 : 19, showing en- tire agreement. 14. Take that thine is (literally, take the thine) andgo thg wag. Be satisfied with your wages and depart to your home. There is a sternness in these words expressive of displeasure, at this interference with the just rights of the householder. / loill give. It is my pleasure to give, I choose to give. Unto thifi last. The singular is here used collectively for the plural, unless, per- h.ips, he pointed to some particular one of those who came last, as a represen- tative of the whole class, but singled out in contrast with the discontented one whom he was addressing. 1.5. Is it not lawful, &c. Have I not a moral and legal right ? With mine own ; literally, with the mine, i. e. in my own affairs, in business pertaining to myself. Is thine eye evil? Figu- 15 "Is it not lawful for me to do what I will with mine own ? 'is thine eye evil, because I am good ? 16 'So the last shall be first, and the first last ; '^ for many be c Ch. 19 : 30. d Ch. 22 : 14. ratively and proverbially put for, art thou envious ? The eye is here put for the person, because the sight of the prosperity of others is the usual incite- ment to envy. Some, however, think that reference is had to the indication, which the eye gives of the envious feel- ing within. But this is less natural. Because I am good, i. e. because I have shown kindness to these poor men, who stood waiting for employment almost the whole day, and found none. 16. So the last, &c. This is the point illustrated liy the parable, and connects it with the last verse of the preceding chapter. The laborers who had come last were reckoned with the first, had re- ceived greater proportionate wages, and had not marred, as Alford well remarks, their reward by a murnuiring spirit. Thus, in the kingdom of heaven, there will be a revisal and rectification of things, and rewards and honors will be bestowed upon those who were the last in the estimation of men, while the rich and noble of earth, unless the objects of renewing grace, will be ex- cluded from God's presence. Neander finds such difficulty in harmonizing these words with the teaching of the parable, that ah are to be on the same footing, that he would wholly disjoin them from the parable, as having been by accident brought into this connec- tion. But the parable does not teach absolute equality, for the course of the householder seemed so partial, that some of the laborers were bitterly dis- pleased. Nor does he justify himself in his reply, on the ground that all were treated precisely alike, but that being just to the murmurers, he had the most perfect right to be generous and liberal to the others. For matiy are called, &c. Some commentators refer this A. D. 33.] CHAFTER XX. 251 called, but few chosen. 17 ^ ' And Jesus going up to Jerusalem took the twelve disci- ples apart in the way, and said unto them, 18 -^ Behold, we go up to Jeru- e Ma. 10:32; Lu. 18:31; Jn. 12 : 12. /Ch. 16:21. verse, which belongs to the whole sub- ject as a general inference, to the uni- versality and extent of the gospel invi- tation, and the comparatively few who embrace it. Many are invited to par- take of its blessings, but few really accept the invitation by repentance and faith in Christ. Other expositors thus explain it : Many are called and professedly become members of the Christian church, but few approve themselves worthy of the blessing, and show that they have not received the grace of God in vain. These views are both true, but do not seem to be taught in this passage. It is clear from the whole scope of the discourse, be- ginning at Peter's question (19 : 27), and from the parable by which it is il- lustrated, that the nature and variety of rewards in the kingdom of grace, is the only and prevailing theme. The passage before us is the summing or closing up of this subject, and must, therefore, be interpreted in accordance with it. The general sentiment is this: Many are called into the kingdom of Christ, and enjoy its rewards, but few are chosen to those high positions of trust and usefulness, to which are at- tached the higher rewards of heaven, or to such a spirit of love for the ser- vice of Christ, as to be wholly free from the narrow prejudices of those, who draw their motives of obedience prin- cipally from the rewards annexed thereto. This sense comports with the context, and is the only one which can be legitimately drawn from the passage. There is in the Greek words translated called and chot^en, a sort of paronoma- sia (see N. on 5 : 19), " Many are kletoi but few are eklektoiy This play on words is often found in proverbial ex- pressions, old sayings, and the like. 17-19. Jesus the third time fore- salem ; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, 19 ^ And shall deliver him to the Gentiles to mock, and to gCh. 2T:2; Ma. 15 : 1,10, &c.; Lu. 23: 1; Jn. 18:28, &c.; Ac. 3 : 13. tells his Death and Resurrection. Perea. Mark 10 : 32-34 : Luke 18 : 31-34. 17. Going up, i. e. while on his jour- ney to Jerusalem. The chief city of any Oriental country was always spoken of, as though it was elevated above the surrounding region. This was geogra- phically true of Jerusalem. As our Lord had not yet reached Jericho, he was still in Perea when the following dis- course took place. Mark (10 : 32) adds a very interesting circumstance, that Jesus went before them, and that they were amazed as they followed him, and were afraid. There was an ardor and holy enthusiasm in his manner, which impressed them with awe and astonish- ment, and they were fearful of its con- sequences, both upon their Master and themselves. It appeared to them, that in thus boldly venturing into the midst of his enemies, he had thrown away all prudence and regard for his life. While they were in this state of agitation and alarm, he took the tvjelve dixciples apart in the ivay, in a convenient place of re- tirement, where they could rest a few moments without interruption, and ad- dressed them on the very subject which lay uppermost in their thoughts. 18. Behold, we go up, &c. He now plainly informs them of the place to which he was going, and of the suffer- ings and dreadful death which awaited him there. He had spoken of this be- fore (see 16 : 21 ; 17 : 22, 23), but not in such plain and direct terms as now. Shall be betrayed. See N. on 17 : 22. Unto the chief priests. See N. on 1 6 : 21. Shall co7idemn, i. e. shall cause to be condemned, inasmuch as the San- hedrim had no power to inflict capital punishment. 19. Shall deliver him to the Gentiles, i. e. to Pilate and the Roman soldiers. 252 MATTHEW. [A. D. 33. scourge, and to crucify him : and the third day he shall rise again. 20 ^ ^ Then came to him the mother of ' Zebedee's children h Ma. 10 : 35. To mock, i. e. for them to mock him. This denotes both the purpose and re- sult of their delivering him up. To scourge, after the Roman manner, as preliminary to the being nailed to the cross. See N. on 27 : 26. To crucify ; literally, to nail to the cross. This was a Roman and not a Jewish punishment. It will be more particularly explained in note on 27 : 35. As Christ suflered for the sins of the world (1 John 2 : 2), it was divinely appointed, that both Jews and Gentiles should be involved in the dreadful guilt of his death. The Jews accused him and clamorously demanded his death ; the Roman soldiers, by their mode of punishment, eifected it. It is to be noted with what particularity and accuracy, Jesus foretold the manner of his own death. To mere human fore- thought, he was much more likely to fiiU a victim to some sudden outburst of Jewish rage, and be stoned to death, as was Stephen, or thrown down some precipice, as the people of Nazareth once attempted to do to him (Luke 4 : 29). Both Mark and Luke add the vile indignity, that he was to be spitted upon, which was also verified in the event. Tfie third day. See N. on 16 : 21. The assertion of Luke (18 : 34), that the disciples understood none of these things, although so plainly and openly declared, appears strange and unaccountable, unless it be borne in mind, how deeply rooted were their prejudices in favor of a temporal Mes- .'^ianic kingdom, under which delusion they could not see how their Master should be given up to his enemies, to suffer an ignominious death. They were not fully enhghtened on this point, until the Holy Ghost came upon them after our Lord's ascension. 20-28. The Ambitious Request of James and John. Perea. Mark 10 : 3.5-45. 20. TJien came to hhn the mother, &c. with her sons, worshipping him, and desiring a certain thing of him. 21 And he said unto her, What iCh. 4: 21. In Mark the two disciples are said them" selves to have preferred the request. On this apparent discrepancy, see N. on 8:5. It is generally supposed that the mother of James and John, was the Salome mentioned in Mark 15 : 40; 16:1. She seems to have accompanied our Lord from Galilee, and although a good woman, yet labored under the common mistake as to the nature of his kingdom, and ambitiously desired for her sons the high honor here referred to. With her sons. They joined in the request, and indeed, as it appears from a comparison with Mark, had incited her to make it on their behalf. It is remarkable, that in both instances in which our Lord foretold his sufferings and death, there followed almost imme- diately such unworthy desires for pre- eminence on the part of the apostles. See 17 : 22, 23; Mark 9 : 31, 32 ; Luke 9 : 44, 45, compared with Mark 9 : 33, 34 ; Luke 9 : 46. Once more at the passovcr meal, just before his passion (Luke 22 : 24), " there was also a strife among them, which of them should be accounted the greatest." How early did this desire for precedence take pos- session of the followers of Christ, and how baneful have been its effects, when- ever, in subsequent times, it has crept into the church. Worshipping. Re- spectfully saluting him according to oriental custom. A certain thijig. She hoped he would grant her request, as a mark of his love and confidence, before she had fully made it known. Mark relates more fully that John and James (probably through their mother) asked, that he should do for them whatsoever they should desire. 21. MTiat wilt thou? Jesus would make no rash promise, as did Herod (14 : 7), and therefore requested her to speak out plainly the nature of her re- quest. The one on thy right hand, kc. In Oriental courts, to sit upon the right A. D. 8?,.] CHAPTER XX. 253 wilt thou ? She salth unto him, Grant that these my two sons ''may sit, the one on thy right hand, and the other on the left, in thy kingdom. 22 But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of ' the cup k Ch. 19 : 28. I Ch. 26 : 39, 42 ; Ma. 14 : 36 ; « Lu. 22 : 42 ; Jn. 18 : 11. and left hand of the monarch, was an honor conferred upon those only, who had been raised to the highest dignity. See 1 Kings 2:19; Ps. 45 : 9 ; 110 : "l. Dr. Jahn thinks, that reference is had to the Sanhedrim, over which presided the high priest, on the right and left of whom sat the two next in authority, as in modern assemblies the president is supported by the vice-presidents. James and John probably deemed themselves special favorites, having been admitted to peculiar privileges, and they were em- boldened thereby, to ask the highest posts of honor in the kingdom he was about to establish. With what shame must they, in after times, have looked back upon this spirit of worldly ambi- tion, which then possessed them. Es- pecially unenviable must have been John's reflections upon this request, when, at the crucifixion, he saw his Lord hang upon the cross, with the two thieves on his right and on his left. 22. Ye know not, &c. They intended their request to embrace the highest worldly honor and happiness, but it was virtually asking to drink of that dreadful cup of suffering, Avhich even the Savior prayed might pass from him. The idea is more fully developed in the question, are ye able to drink of the cup, &c. Have yoti the courage, firmness, and constancy to share with me in my trials and sufferings ? This you should settle in your mind, before you ask for a position of such honor in my King- dom. The cup, in ancient times, was the emblem of prosperity, or suffering ; because from it were drunk beverages of varied mixture and quality. Its use, to denote sorrow and suffering, is that I shall drink of, and to be baptized with "' tlie baptism that I am baptized with ? They say unto him, We are able. 23 And he saith unto them, " Ye shall drink indeed of my cup, and be baptized with the bap- tism that I am baptized with : but, wiLu.l2:50. w Ac. 12 : 2; Eo. 8 : IT; 2 Co. 1 : T ; Ke. 1 : 9. more common than the opposite. Com- pare Ps. 16:5; 23 : 5 ; 60 : 3 ; 75:8; Isa. 51 : 17, 22 ; Lam. 4: 21. The form of the question, " are ye able to drink of the cup ? " could have left no doubt on the minds of the disciples, that it denoted a cup of suffering. To be baptized, &c. i. e. to be overwhelmed with the sufferings, which are to come upon me. The imagery is varied, but the idea is the same as that of the preceding clause. We are able. This reply evinces a spirit of presumption and self-confidence, which might have been expected as an accompaniment of such ambitious views. We cannot, however, question the sincerity of their professions, as they were his most de- voted followers, though far from pos- sessing the spirit of humility and self- distrust, to which they afterwards at- tained. 23. Ye shall indeed drink, &c. This was verified in the subsequent history. James was slain with the sword (Acts 12: 2); and John, although he died a natural death at an advanced age, suffered stripes and banishment, and was a companion with the persecuted disciples in tribulation (see Acts 4 : .3 ; 5 : 40 ; Rev. 1 : 9). It was a tradition also that he was plunged into a caldron of burning oil, but so far from being injured was refreshed thereby. But to sit on my right hand, &c. Our Lord does not imply by this, that such a posi- tion of honor will find an exact reality in the heavenly world, but using the same form of expression in which the ambitious request of James and John had been preferred, he denotes thereby those high seats of glory and bliss 254 MATTHEW. [A. D. 33 to sit on my right hand) and on my left, is not mine to "give, but it shall be given to thctn for whom it is prepared of my Father. 24 ^'Aud when the ten heard o Ch. 25 : 34. which, undoubtely, will be occupied by the holy and self-denying saints, for whom, in divine mercy and wisdom, they have been reserved. Is not mine to give to any one, on the ground of private friendship. Our Lord does not assert that he had no power to raise his followers to honor, but that he could do this only to such as had been appointed to exaltation by his Father, and whose lives rendered thera worthy of it. The word but, in the next clause, may be rendered except (a meaning which the original word often has), and the words omitted, which are italicized in our English translation, and which are not found in the original. The passage would then read : is not mine (i. e. is not my office, or in my power) to give, except to those for whom it is prepared (literally, has been made ready) of my Father. The inferiority of Christ to the Father, which appears here as in many other places, is not an es- sential, but an official one. As Media- tor, God-man, the Messiah, he always appears in subordination to the Father, and this, rightly understood, is not inconsistent with those great texts, in which his divinity and coequal power with the Father are fully taught. See N. on 11: 27. 24. When the ten heard it. Their conversation was doubtless overheard by some, who reported it to the others. Were filled with indignation at what they conceived to be an underhand effort, to rob them of the honors to which they also aspired. In this they showed their own ambitious spirit, nearly as much as did the two offend- ing brethren. They were not grieved at the desire for pre-eminence of James and John, as would have been proper, but highly irritated and vexed, as the word more literally signifies. Perhaps they had heard only a portion of the it, they were moved with indig- nation against the two brethren. 25 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise pMa. 10:41; Lu. 22:24,25. conversation, and were yet ignorant of the reply made by Jesus to the two disciples. 25. Bict Jesits called them, &c. Our Lord had just informed his disciples that he was going up to Jerusalem, to suffer a cruel and ignominious death. It might have been supposed, that this sad object of their journey would have been uppermost in the apostles' minds, and left no room for anger, jealousy, and heart-burnmgs against one another. But it was far otherwise. He saw his disciples agitated with mutual distrust, envy, and jealousy. This state of things must not be suffered to continue, and he calls them around him, to ad- monish tliem of their error, and inspire them with better feelings. Princes of the Gentiles, i. e. Gentile rulers. Exer- cise dominion over them. The original word is very intensive ; lord it over, ex- ercise lordly poiver over their subjects. And they that are great, &c. This clause is parallel in sense with the for- mer. By the great ones are meant both civil and military rulers, nobles, princes. Exercise authority. The despotic power of heathen rulers is well known to every student of ancient history. There was a constant struggle, who should attain to the highest autho- rity, and thus avoid the galling yoke of subordinate stations. Our Savior refers here to the oppression and tyranny practised by the superior in station over their inferiors, rather than to the general oppression of the common people. This renders the illustration apposite to the disciples, who were beginning to be influenced by the same spirit of domination over one another. The apostles were to be placed over the infant church. They were to organize and give it rules of discipline and doctrine. But they were not to strive for pre-eminence, and lord A. D. 33.] CIIArTER XX. 255 dominion over them, and they that are great exercise authority upon them. 26 But ?it shall not be so among you : but ' whosoever will be great among you, let him be your minister; g 1 Pc. 5 3. r Ch. 23 : 11 ; Ma. 9 : 35, &10 : 43. s Ch. 18 : 4. t John 13 : 4. u I'hi. 2 : 7. X Lu. 22 : 27 ; Jn. 13 : 14. it over one another, as did the heathen rulers. They were all to be of equal authority, and regard one another as brethren. Thus they would be ex- amples of humihty to the flock of Christ, of which they were to be over- secu's. 2(i, 27. But it shall not he so, &c. Such principles are not to govern you. £ut whosover will be great, &c. Your greatness is to consist in humility, low- liness, and condescension in ministering unto others. You are to render your- selves worthy of my regard, by the ex- ercise of a humble, self-denying, self- sacrificing spirit. The word great is here opposed to the great ones in v. 25, and represents true greatness, not founded on worldly rank or authority, but on principles of goodness and active benevolence. Minister, servant, attendant. Chief; literally, Jirst in dignity and power. This is an increase on the word great, in the preceding clause, and, in like manner, servant, a slave, denotes a more lowly condition than is implied in the word minister, or deacon, as it literally signifies. The higher the position to which any one would aspire in Christ's service, the lower must be the depths of humility, self-abasement, and readiness to serve others, to which he must descend. 28. £i'en on the Son of man, &c. This law of Christ's kingdom is enforced by his own example. J'rom the very height of glory and power (John 1:1) he descended, and took upon himself the form of a servant (Phil. 2:7), that he might save those who were lost. To be ministered unto, i. e. to be served as the great men of the earth are by | 27 'And whosoever will be chief among you, let him be your servant : 28 ' Even as the " Son of man came not to be ministered unto, ' but to minister, and " to give his life a ransom ' for many. y\s. 53:10,11; Da. 9: 24, 26; Jn. 11: 51, 52; lTi.2: 6; Tit. 2: 14; 1 Pe. 1 : 19. sCh. 26: 28; Eo. 5: 15,19; He. 9:28. their inferiors. To give his life by a voluntary surrender of it to death. ^4 ransom; literally, loosing-money, a sum paid to release any one from death, captivity, bondage, or any sort of pun- ishment. It is sometimes used lo denote a jjiacular victim, as Bloonifield has abundantly shown by references. Here it evidently has an expiatory sense, as it stands in explanatory appo- sition with the preceding words, to give his life, denoting its character or pur- pose. The argument is this : Men are exposed by sin to eternal death. They are under the condemnation of the law. Christ gave his life, as their substitute, to redeem them from this state of legal condemnation, and to place them in a condition, in which, by repentance and faith in Him, they may be saved. In this sense he was their ransom. For many, i. e. a multitude, all. The term is here general, not denoting many of a fixed, definite number, as opposed to the whole of that number, but many, in the sense of a great multitude con- trasted with the single life of Christ, wliich was of value sufficiently high to be accepted of God, as a ransom ibr all the rest, who had fallen into legal condem- nation. See Rom. 5 : 15, 19, where this same kind of antithesis is found be- tween the one who sinned, and the many (i. e. all his posterity) who are involved in the consequences of his sin. The presence of the article in these instances, does not at all aflect the sense, for it is employed by way of re- ference or renewed mention, the idea being previously brought to view in v. 12, where the antithesis or contrast be- tween one man, as the occasion of the 256 MATTHEW. [A. D. 33. 29 ^ "And as they departed from Jericlio, a great multitude followed him. 30 Aud behold, Hwo blind men sitting by the way-side, when a Ma. 10 : 46 ; Lu. 18 : 35. entrance of sin into the world, and all men (i. e. his posterity), upon whom death has passed in consequence of that sin, is first laid down. In Heb. 9 : 28, the same contrast between 07ie (Christ who offered himself) and ma7ii/ (the rest, all whose sins were borne), is ob- served. See also 26 : 28 ; Mark 14 : 24, where the same phraseology is made use of. It seems clear, therefore, that the word many in this passage, includes all mankind, in contrast with the single person, Christ Jesus, who came to save them from sin and death. 29-34. The Healing op two Blind MEN NEAR Jericho. Mark 10: 46-52; Luke 18 : 3.5-43 ; 19 : 1. 29. And as they departed, &c. See Mark (10:46), "as he went out of Jericho." But in Luke (19: 1), wefind that it was M'hen " he was come nigh to Jericho" (i. e. was just entering it), that the miracle here spoken of was performed. The apparent discrepancy is removed, if we read in Luke, " while he was (yet) nigh unto Jericho," a sense which the original will bear, and which does no violence to the laws of inter- pretation. This is better than with Trench, after Bengel, to suppose that one of these beggars cried to him as he drew near the city, but that he did not cure him then, but did this on the next day as he was leaving the city, another blind beggar having in the mean while joined himself to the first one. Olshausen thinks that there is a real and irreconcilable disagreement between the Evangelists, both in respect to the place and time of the miracle, and the fact that Mark and Luke, con- trary to the statement of Matthew, mention only a single invividual as cured (but see N. on v. 30). He re- gards, however, a difference on so im- material a point, as showing the genu- ine historical character of the gospels, they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, iliou son of David. 31 And the multitude rebuked them, because they should hold & Ch. 9 : 27. and placing the writers above suspicion. Jericho was situated about five miles from the Jordan, and twenty miles N. E. of Jerusalem. It was destroyed by Joshua, and rebuilt about 520 years afterwards (see 1 Kings 1 6 : 34). The region around Jericho abounded in palm trees, and hence it is styled (Judges 3 : 1 3), the citi/ of palm trees. In the time of Elijah and Elisha, it was the seat of a school of the prophets. Herod the Great built here a castle, in which he died. In the time of Christ it must have been a flourishing city. Dr. Robinson says that its site is still occupied by a miserable village, called Riha, and only a single palm tree now remains to this city of palms. A great multitude., &c. As Jesus journeyed from Perea to Jericho, attended only by his disciples and a few pious women (Mark 15:41), this great multitude must have been gathered from Jericho and the surrounding region. 30. Two blind men. Mark and Luke speak of only one, referring probably to Bartimeus, who was well known. The apparent discrepancy, which Ol- shausen fancies an irreconcilable disa- greement (see N. on v. 29), is much like that of the demoniacs of Gadara (8 : 28, on which see Note). Sitting by the way side., in order to obtain alms of the passers by. When they heard., &c. Luke says that, hearing the noise of the multitude, the blind men asked what it meant, and were told that Jesus of Nazareth was passing by. Having al- ready heard of him as a great prophet performing wondrous cures, they at once began to cry out. Have mercy on ?'o disciples, 2 Saying unto them. Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her : loose Jericho), and the parable of the Ten Pounds, spoken while there to rectify the views of the people, as to the na- ture of his kingdom, and their guilt in rejecting him. After he had finished the parable, he resumed his journey to Jerusalem, but not having time to reach the city, at a seasonable hour on that day, he stopped at Bethany, where it is evident from John 12 : 12, he tarried over night. The next day he proceeded on his way, and was met by much people, who having heard of his approach to the city, went forth to meet him, and thus swelled the numbers of the multitude who accompanied him from Jericho and Bethany. 1. Aitd when they drew nigh, &c. Bethphage (i. e. house of Jigs) was a small village E. of the Mount of OH ves, and a short distance from Bethany, on the way to Jerusalem. Mark and Luke mention the two places, Bethphage and Bethany, but as Jesus had spent the preceding night at Bethany, reference is had, doubtless, to the outward boun- dary of the place, which probably ex- tended as far as Bethphage. It was on the confines of these two places, Avhere our Lord sent forth his two dis- ciples. Moiint of Olives. This mount, so celebrated in the last six days of our Lord's history, lay E. of Jerusalem, from which it was separated by the valley of Kidron. Its elevation is 2,5.56 Paris feet above the sea, and 416 Paris feet above the valley of the Kidron. See Rob. Lex. N. T. It received its name from the abundance of olive trees with which it was covered, a few of which kind of trees are still upon it. On the eastern side of this mountain were the above mentioned villages. Two disciples. Probably Peter and John. 2. Village over against you. This must have been Bethphage, unless we ihem, and bring iliem unto me. 3 And if any man say aught unto you, ye shall say, The Lord hath need of them : and straight- way he will send them. 4 All this was done, that it absurdly suppose that our Lord sent his disciples back to Bethany, where he . had spent the preceding night (see N. on V. 1). 2ied to prevent her straying away. A colt. Mark and Luke add, " whereon never man sat," and also speak only of the colt as being brought. As they do not deny that the ass also was brought, there is no discrepancy. Nothing is more common than lor in- dependent writers to add or omit such incidents, as are not essential to the in- tegrity of the narration. In ancient times, princes and great men rode upon asses, and animals that had never borne the yoke or been ridden, were employed for sacred uses. See Deut. 21 : 3 ; 1 Sam. 6 : 7. Loose them. The word thein is here supplied, but that both animals were included, is evident from V. 3, " the Lord hath need of them." 3. Say aught, i. e. make any objection to the loosing of the animals. Tlie Lord, i. e. Master, Teacher, the same as Rabbi. I cannot agree with Alford, that it here signifies the Lord, Jehovah, not for the reason given by Steir, that it offends against decorum, for that objection would apply as strongly to Lord, Messiah, but because our Savior evidently meant to be understood, as referring to himself in his character as public teacher, by which he was gen- erally known and addressed. Hath need of them, i. e. wishes to use them. He u-ill send them, i. e. will permit them to be led away. The owner was pro- bably a friend of our Lord, or was at least well acquainted with his claims to public consideration. 4. The quotation in this verse more properly comes in after v. 7, and thus it is arranged by the best harmonists. All this teas done, &c. See N. on 1 : 22. The quotation is almost an exact one from Zech. 9 : 9, a short clause in the original prophecy, not essential to A. D. 33.] CHAPTER XXI. 259 might be fulfilled which was spo- keu by the prophet, saying, 5 ' Tell ye the daughter of Zion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. cIs. 62:11; Zee. 9: 9; John 12: 15. ths purpose of the quotation, being only omitted. 5. Tell ye the daughter of Zion, is not found in Zecliariah, but seems to have been taken from Isa. 62 : 11. The ex- pression, daughter of Zion, is a poetical personification for Jerusalem. Sion or Zion was the southernmost and highest of the hills on which the city was built, and is, therefore, often put for the whole city. See. Ps. 137 : 1. Behold thy king. The Jews always regarded this as re- ferring to the Messiah. Unto thee, i. e. unto the city. Meek, gentle, peaceful, unlike an earthly potentate or con- queror, with proud and haughty de- meanor. Sitting upon an ass, and a colt, &c. Although our Lord rode only the colt, yet as the ass had been also prepared for him, and was in his train, the terms of the prophecy were suffi- ciently fulfilled. Some expositors, losing sight of this fulfilment of the prophecy, in the preparation of both animals for use, translate the latter clause, even a colt, as explanatory of the former. But this is inadmissible, as the two animals have just been so distinctly referred to. Of an ass ; literally, a beast of burden, but used of the ass. 6. Did as Jesus had commanded. It appears from Mark and Luke, that the incidents connected with the loosing of the ass, were all as Jesus had said. 7. Put on them. They put their clothes upon both animals for the greater honor, or through uncertainty which he intended to ride. Tlieir clothes, i. e. their outer garments, which were often laid aside. See Acts 7 : 58 ; 22 : 20 ; John 13 : 4, 12. These were placed upon the animals, as a mark of honor to Jesus. Compare 2 Kings 9 : 13. " In this act of the peo- 6 '' And the disciples went, and did as Jesus commanded them, 7 And brought the ass and the colt, and 'put on them their clothes, and they set him thereon. 8 And a very great multitude spread their garments in the way ; d Ma. 11:4. 6 2 Ki. 9:18. pie, they plainly expressed their ac- knowledgment of Jesus as their Mes- sianic king." Olshausen. They set him. Mark : he sat. There is no essential difference. They, doubtless, assisted him to mount the animal. Tliereon, i. e. on the garments. The word in the ori- ginal could refer equally well to the ass and foal, and is thus referred by some commentators. Whether referring to the clothes placed on both animals, or to the animals themselves, inasmuch as Jesus rode but one, we must regard the plural put for the singular, by way of grammatical correspondence with the plural in the preceding clause. This entry of our Lord into Jerusalem, in the way predicted of the Messiah, was in- tended by him as a public and open avowal of his Messiahship. 8. A very great tnultitude. The num- bers that attended him from Jericho had been swelled by those who came forth to meet him from Jerusalem. Spread their garments in the uj. The omis- 6 And the remnant took his servants, and entreated them sjiite- fully, and slew them. 7 But when the king heard thereof, he was wroth : and he sion of the verb imparts to the invita- tion the idea of extreme haste. Every thing was in readiness to be served up on the table. The preparations were so far advanced, as to admit of no delay. 5. They made light of it, and went their U'ays ; literally, having no care (for the invitation) they went away. They received the message with indif- ference. They bestowed no thought upon it. How aptly does this represent the careless reception of the gospel message, by the great majority of its hearers. One to his farm (i. e. farming business), another to his merchandise (i. e. his commercial pursuits). These words represent the two great branches of business, which engage the atten- tion of men. 6. And the remnant, i. e. the rest of these men, who seem to have been more malignant, and having nothing else to do, manifested their contempt of the king by abusing and murdering his servants. This refers to the ill- treatment of God's prophets by the Jewish nation. See N. on 21 : 35. 7. Heard thereof, i. e. of their wick- ed conduct. Sent forth his armies or troops. This as Doddridge remarks, is said by way of anticipation, as their punishment was doubtless deferred until after the feast, which was now ready to be served up. As a matter of historical verity, however, the Gentiles were net fully inducted into the inheri- tance and privileges of the Jews, until after the destruction of Jerusalem, but the offers of the gospel were made to them many years previous. It is worthy of note that the expression, his armies, of the parable, finds its reality in the Roman armies, which beleaguered and destroyed Jerusalem. Wicked men are often chosen as the instrument of God's judgment, and as such are his agents. See Isa. 10 : 5 ; 13:5; Jer. 25 : 9. Destroyed those murderers, &c. This was verified in the destruction of Jeru- 278 MATTHEW. [A. D. 33. sent forth his ' armies, and de- stroyed those murderers, and burned up their city. 8 Then saitii he to his servants. The wedding is ready, but they which were bidden were not ^ worthy. 9 Go ye therefore into the highways, and as many as ye cDa.9: 26; Lu. 19:27. £? Ch. 10 : 11, 13 ; Ac. 13 : 46. salem, and the other Jewish cities by Vespasian and Titus. Their city. " No longer Ais, but their city," Alford. So in Matt. 23 : 38, " your house is left unto you desolate." Perhaps, however, nothing farther is meant, than that the king extended his invitation to the chief men of the surrounding cities, in one of which dwelt these wicked men. 8. Wedding., i. e. wedding feast. Were not worthy of the high honor and privilege offered them. Highways; literally, the passing through of the ways, i. e. where the ways pass through or across each other, and the greatest number of persons might be seen pass- ing along. Trench remarks, that " we must not permit the English expression, * highways.,'' to make us think of places in the country as contradistinguished from the town, whither the servants were sent ; the image throughout the para- ble is of a city, in which the rich and great, and noble, those who naturally ■would be selected for the king's guests, refuse to come to his banquet, where- upon the poor of the same city are brought in to share it." The expression is evidently intended to represent the gathering of a promiscuous multitude of persons, rich and poor, high and low, which is strikingly illustrative of the offer of salvation made to men of all classes of society, and in all parts of the world. As many as ye shall find. The invitation was to be extended to all, without regard to their condition or circumstances. 10. And gathered together. They in- Tited all they saw, and having gathered shall find, bid to the marriage. 10 So those servants went out into the highways, and ' gathered together all, as many as they found, both bad and good : and the wedding was furnished with guests. 11 And when the king came in to see the guests, he saw there e Ch. 13 : 38, 47. them in a company, conducted them to the feast. This represents the acces- sions made from time to time to the Christian church. It is a comprehen- sive statement of the great end and aim of the Christian ministry, and all who are co-laborers with them in the work of saving souls. It is to gather men in from the streets and lanes of the city, the highways and hedges (see Luke 14 : 21-23), if needs be, to the feast of fat things (see 25 : 6) provided in the gospel of Christ. Both bad and good. The gospel invitation is to all. Many ostensibly accept it, who are found at last not to have on the wedding garment. This is the explana- tion given these terms by some exposi- tors. But it is preferable to regard it, as designating the character of the men when first invited. Some were of such uprightness of external deport- ment, as to be regarded good in the estimation of their fellow-men. So we speak of moral and immoral men, not intending thereby, that the former, equally with the latter class, do not stand in need of the cleansing blood of Christ, to wash away their sin, and render them acceptable in the sight of God. Was furjiished. All the places at the table were occupied with guests. 11. Here commences the second division of the parable, which is an ad- vance on the one previously narrated by Luke 14 : 16-24. The rejection by some and the acceptance by others, of the gospel message, is brought to view in the preceding portion ; now the inquisition into the character of those who partake of the marriage A. D. 33.] CHAPTER XXII. 279 a man ^ which had not on a wed- ding garment : /2 Co. 5:3; Ep. 4 : 24; Col. 3 : 10, 12 ; Ee. 3: 4, & 16 : 15, & 19 : 8. feast, and the dreadful doom of un- worthy guests, are symboHcally set forth. And when the king came in. This refers to his pubUc entry into the reception room or hall, as was usual when such great men made feasts. He passed along among the guests, as they reclined at the table (see N. on 9 : lO), receiving their congratulations and in- quiring after their welfare. It hardly need be said, that reference is had in this portion of the parable, to the in- spection and awards of the final judg- ment. A man. As a single guest only is represented as not having on the wedding garment, some have thought this to have been a warning especially addressed to Judas. But not to say that the parable is to be taken in its widest scope and application, as illus- trative of the gospel feast in all time, there is an universality given to the warning, an assurance that the costume of not a single guest will be overlooked, which brings the subject home to every bosom, and cuts off all hope of escaping the searching glance, which will be directed, at the king's entrance, to every guest. It is not implied that only one out of many will be found in this sad predicament, any more than from the parable of the ten virgins, that just one half of the visible church on earth, will consist of those who are destitute of grace in their hearts. In both these instances, a class of per- sons is represented, leaving it wholly xmdetermincd, how small or great a proportion of the whole number is comprised in the class. Wedding gar- ment. It has been a matter of doubt, whether this dress was provided by the guests each one for himself, or whether it was furnished by the king. There can be no doubt that the latter is the correct opinion, for it must be remem- bered, that these guests were invited and brought in from the very highways, along which they were passing for 12 And he saith unto him, Friend, how camest thou in hith- pleasure or business, and it is very un- reasonable to suppose, that they were, or could be provided, at so short a notice, with appropriate dresses. Many of them were doubtless too poor to meet the expense of such a garment, had time been given them to procure one. On the other hand, we have abundant evidence, that kings were provided with extensive wardrobes, from which each invited guest was fur- nished with a suitable garment, in which he was expected to array himself, before he came into the royal presence, or incur the displeasure of his sovereign. Compare Gen. 46 : 22 ; 2 Kings 10 : 22 ; Esth. 6 : 8 ; 8 : 15 ; Rev. 3 : 5. Instances of the same custom are found in proliine writings. See Xen. Cyr. viii. 3. § 1 ; Hom. II. xxiv. 22ti, iTt. This man had therefore being guilty of great disrespect to his king, in having neglected to clothe himself in the rol.e thus gratuitously furnished him, setting at nought the rules of the entertain- ment, by appearing in his own common and soiled dress. So the true guests of the gospel feast throw aside their per- sonal righteousnesses, " which are as filthy rags " (Isa. 64 : 6), and are clad in the robe of Christ's righteousness (for to this most unquestionably the wedding garment symbolically refers), furnished them without money and without price. If this be wanting, nothing will be accepted as its sub- stitute. It is worthy of remark, that this man's condemnation resulted from his own wilful neglect of a provision made for his wants, as much as for that of any one of the other guests. Salvation is provided in the gospel for all. If any are lost, it will be through their own voluntary rejec- tion of its blessings. 12. Friend. See N. on 20: 13. How camest thou in hither, &c. The king was willing to hear his reasons, if he had any, ior such improper conduct. If no 280 MATTHEW. [A. D. 33. er, not having a wedding garment? And he was speechless. 13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him ^ into outer darkness ; there shall {7 Ch. 8 : 12. robe had been provided or offered him, so humane and just a sovereign would by no means have held him guilty. He was speechless ; literally, was muzzled, i. e. put to silence as effectually, as though the gag had been applied. He had no excuse, and therefore, when thus called to account, was struck dumb. In like manner, every mouth will be stopped (Rom. 3 : 19), when arraigned before the law of God for impeni- tence and unbelief Drummond well remarks, th.at " the sinner who is desti- tute of Christ's righteousness at last, will not be rendered speechless, by the unspeakable terror of manifested power and glory, but by the unutterable in- ward horror, that he has sinned away his own mercies. It is not the pressure of irresistible power, which will con- sume him with misery, but the fearful dawning of such light within him, re- vealing truth despised andlove slighted, which will make him speechless in his wretchedness." 14. Servants. A different word from that translated servants in the previous verses. These were a higher class of servants, giving personal attendance upon the guests at the royal feasts, and standing ready to execute the behests of their lord. In the interpretation of the parable, we are to refer them to the angels, who are the executioners, so to speak, of the Judge, at the great day of final account. See 13 : 41, 49. Bind him hand and foot ; litferally, hnning bound his feet and hands, as one against whose escape more than ordi- nary precaution is to be observed. In such cases the hands were bound toge- ther by the wrists, or sometimes behind the back, and the feet also with shackles around the ankles. Take him awai) from the banquet-hall. Outer darkness. This is thought to refer to be weeping and gnashing of teeth. 14 ''For many are called, but few are chosen. 15 H 'Then went the Pharisees, and took counsel how they might entangle him in his talk. h Ch. 20 : 16. * Ma. 12 : 13 ; Lu. 20 : 20. the darkness without the palace, which, compared with the brilliant light of the banquet within, was dense and dismal. See N. on 8 : 12. But may we not here refer it to the dungeon, to which one who had so deeply affronted his king was conveyed ? Such an idea comports better with the fact that he was pre- viously bound, which shows that a more severe punishment was inflicted upon him, than mere banishment from the light and splendor of the feast. In whichsoever sense it be taken it furnishes a striking illustration of the utter ex- clusion from heaven, of all whose cha- racters are not approved at the great day of final account. There shall be, &c. See N. on 8 : 12. 14. J^or many are called, &c. This proverbial saying, which refers back to those who first rejected the invitation to the feast, as well as to the expulsion of the guest who had not on the wed- ding garment, has here a slight differ- ence of application from that which it has in 20 : 16, where it seems to refer to the grades of dignity, to which Christ appoints his followers. Here the scope of the parable gives it the sense : Many are invited to the blessings and privi- leges of the gospel feast, but compara- tively few are real participants of the grace of God. This was true of the Jewish nation, in respect to whom this parable had primary application. The people in general were obdurate and unbelieving, while a few only listened to the inspired prophets. Such also is the sad fact in respect to every nation, even those most highly favored with the light of pure Christianity. The masses go down in impenitence to the grave, and comparatively few are found in the way that leadeth to life (7:13, 14). 15-22. Insidious Question of the Pharisees, respecting Tribute to A. D. 33.] CHAPTER XXII. 281 16 And they sent Out unto him their disciples with the Hero- dians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither C^SAR. Jerusalem. Fourth day of the Week. Mark 12 : lo-lt ; Luke 2U : 20-26. 15, 16. Then went the Pharisees, &c. They had become so enraged at the parables and teachings of Jesus, that they went forth to devise measures to rid themselves of him by putting him to death. Took counsel, i. e. held a con- sultation. How they might entangle, &c. The fear of the people restrained them from open violence, and they were obliged, therefore, to resort to their old practice of endeavoring to ensnare him by proposing knotty questions, and subtle distinctions of the moral and ceremonial law. But they had met with so little success in questions of this sort, that they now determine on pressing him with some inquiry, the reply to which may involve him in political difficulties, and furnish occa- sion for accusing him to the Romans. Entangle him; literally, ensnare him, the word being used of taking birds in a snare. It very aptly denotes the wily and desperate eiforts of those wicked men, to entangle him by difficult and perplexing questions. In his talk. The word his is not in the original, and ob- scures the sense, since it was by their own talk or conversation with him, that they sought to ensnare him. ITiey (i. e. the Pharisees) sent out (from the place of secret conclave) tlieir dis- ciples with the Herodians. These latter were a political party who had es- poused the cause of the Romans, and were stanch supporters of their au- thority. They were now associated with their bitter enemies, the Pharisees, thinking, perhaps, that Jesus would be less on his guard, seeing this union of parties so opposite, made apparently for the purpose of having some point of dispute settled between them. These Herodians would also be very keen to discover any disposition of our Savior carest thou for any man : for thou regardest not the person of men. 17 Tell us therefore, What thinkest thou? Is it lawful to to cast off the Roman yoke. Their dis- ciples. They attempted to conceal their design by sending some of their scholars or followers, who pretended to be sin- cere inquirers after truth. They little thought that they were dealing with one, who needed not that any should testify of man, for he knew what was in man (John 2 : 25). Master. See N. on 19 : 16. We knoto, &c. This was no exaggerated language when applied to Christ, but in their mouths it was hy- pocritically uttered for the purpose of throwing him off his guard, in replying to friends so apparently sincere and zealous for the truth. True. Truthful, upright. Wag of God, i. e. doctrines and precepts which God approves. In truth. In accordance with truth. For any man, i. e. for the applause or cen- sure of any one. For thou regardest, &c. They compliment the Savior, for not shaping his instructions and reproofs to suit the external condition of men, re- gardless of their real character. This stands as a reason, why he regarded not the applause or censure of men. Person of men is here put for their ex- ternal appearance or condition. 17. Tell US therefore. Such being your sincerity and truthfulness, answer this question which we are about to propose. ]]liat thinkest thou ? "What is your opinion? This formal intro- duction was designed to draw from him a direct reply, which should leave no doubt as to his sentiments on the sul)- Ject of their inquiry. Is it lawful, &c. This question was so conceived and shaped, that a reply either affirmative or negative would involve our Lord in trouble. Had he replied in the affir- mative, the people, smarting under the Roman yoke, would have regarded him as an enemy to his own countrymen. On the other hand, a negative reply would have furnished ground of ac- cusing him before Pilate, as a Gahlean, 282 MATTHEW. [A. D. 33, give tribute unto Cesar, or not ? 18 But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites ? 19 Shew nie the tribute money. And they brought unto him a penny. who was teaching seditious doctrines. Tims either answer would have effected his ruin. In order to obtain a plain yef: or no to their question, Mark repre- sents them as repeating it in a more simple form, " shall we give or shall we not give ? " There seemed to be no way left of evading the question, or shun- ning the snare, which they had so art- fully laid for him. Tribute. This was the poll-tax levied upon Judea as a con- quered province, to be paid to the Ro- man emperor. Besides this, there was the tax for the support of the kings, ethnarchs, tetrarchs, and other pro- vincial rulers, and also the tax for the temple service (17 : 24). These heavy taxes, made still more burden- some by the extortion and rapacity of tax-gatherers, reduced the people to despair, and eventually caused them, after many partial insurrections, to take up arms against their oppressors, ■which resulted in the destruction of their city and temple, and the downfall of the nation. Ccesar. This was the gen- eral title of the Roman emperors, as successors of Julius Cresar. The em- peror, in the time of our Lord's min- istry, was Tiberius Caesar. 18. Perceived their wickedness. The word here translated wickedness, is more definitely expressed in Mark by hypocrisy, and in Luke by craftiness. Matthew, however, gives definiteness to it by the term hypocrites, which the Savior applied to them. He thus showed them, that he well understood their true character and motives in proposing the question. Mliy tempt ye me ? Why do you strive to bring me into difficulty by your captious ques- tions ? To tempt, to ascertain my views with evil intent. 20 And he saith unto them, Whose is this image and super- scription ? 21 They say unto him, Cesar's. Then saith he unto them, ^Eender therefore unto Cesar the things ;fcCh. 17:25; Eo.l3:T. 19. Tribute money ; literall}', the cvr- rent money of the tribiite, i. e. the coin in which it was paid. This was the Roman denarius, on the value of which see N. on 18 : 28. 20. Image and superscription. The image of the reigning emperor, with his name and title, was stamped upon the coin. The circulation of this imperial coin, as current money, was a sign of the subjection of the Jews to his regal authority, and as this coin was found in their possession, it furnished evidence, on the spot, of their hypocrisy in pro- posing this question to him. 21. They say unto him Ccesar''s. He would have them convicted by their own mouth. Render (litcrall)', give or pay back), unto Casar, &c. That this was Cfesar's coin, was evident from the image and superscription enstamped upon it. It was, therefore, to be given up to him, whenever he required it. This was plain and undeniable, and es- tablished the principle, that every thing which belonged to Coesar was to be rendered up to him at his com- mand. This being admitted, it followed as an inevitable consequence, that every thing which belonged to God, was in like manner to be rendered to him. What a flood of light does this answer pour upon the duty of submitting to the established government, ard how inseparably does it bind together our civil and religious duties. It is worthy of remark, that this is the only instance in which our Lord refers to the Roman jurisdiction over his countrymen, and this reference he only made, when driven thereto by a direct and pressing question. The yoke of Ca>sar was gall- ing and oppressive. As a Jew, he doubtless felt a deep sympathy in the A. D. 33.] CHAPTER XXII. 283 which are Cesar's ; and unto God the things that are God's. 22 When they had heard ihese tvords, they marvelled, and left him, and went their way. 23 ^ ' The same day came to him the Sadducees, '" which say that there is no resurrection, and asked him, 24 Saying, Master, "Moses said. If a man die, having no children, his brother shall marry his wife, I Ma. 12 : 18 ; Lu. 20 : 27. wrongs of his countrymen. But his mission was not to preach rebellion aj;;ainst the Romans, or a redress of civil wrongs. He came to preach deli- verance to the captive, but it was the captive of sin and death. He aimed to make the heart of man better, to teach the duty of love to God and our fellow- men, knowing well that if the gos- pel was cordially embraced, the great social and political evils would in due time be removed. 22. Thei/ viarvelled. The reply was so brief, comprehensive, and convinc- ing, that the Herodians, in whose favor the question had been virtually decided, were astonished as well as the Phari- sees. Luke (20: 26) says, "they held their peace." They could make no reply, so clearly had their motives been detected and their plans frustrated. Went their way. They returned to the chief priests and scribes, by whom they had been sent. 23-33. Insidious Question of the Sadducees on the Resurrection. Jeru- salem. Fourth day of the Week. Mark 12 : 18-27 ; Luke 20 : 27-40. 23. Our Lord's enemies seem on this day to have made the most desperate efforts, to find some occasion against him, by proposing difficult questions for him to answer. The Pharisees and Herodians had just left him, baffled and ashamed at their total failure. The Sadducees now approach him with simi- lar intent, and press in the form of a question, an objection to the doctrine and raise up seed unto his bro- ther. 25 Now there were with us seven brethren : and the first, when he had married a wife, de- ceased, and having no issue, left his wife unto his brother : 26 Likewise the second also, and the third, unto the seventh. 27 And last of all the woman died also. 28 Therefore, in the resurrec- m Ac. 23 : 8. n De. 25 : 5. of a resurrection and of a future state. For an account of the Sadducees, see N. on 3 : 7. 24. Master. See N. on 19 : 16. The design of these Sadducees seems to have been less malicious than that of the previous questioners, their principal object being to puzzle and confound him, by what they regarded as an un- answerable objection to the doctrine of the resurrection. Moses said. Com- pare Deut. 25 : 25. The sense of the passage is quoted, and not the very words. The Sadducees believed in the Pentateuch and in the Prophets, but rejected all traditions. Raise up seed. The firstborn son from this marriage with the widow of a deceased brother, was to succeed to his name and estate, and was to be regarded in all the civil relations of life as his son. This was to prevent the extinction of any family of the tribe or nation. 25. Now there ivere, &c. They now proceed to state a case, in which this law of Moses was applicable. It was a singular one, but yet not at all improba- ble. It is not necessary, however, to regard it as an actual fact, but one sup- posed for the sake of illustration. 26. Likewise the second, &c. As the second brother died childless, the law required that the third brother should marry the widow. 28. Therefore in the resurrection. The Sadducees here admit the truth of the resurrection, for the sake of argu- ment. Whose wife, &c. Their error 284 MATTHEW. [A. D. 33. tion, whose wife shall she be of the seven ? for they all had her. 29 Jesus answered and said unto them, Ye do err, ■*' not know- ing the Scriptures, nor the power of God. p Jn. 20 : 9. lay in the gross material views which they had of the spiritual world, or they would never have gravely advanced so frivolous an objection against the doc- trine of the resurrection and a future state. Perhaps, like some modern cav- illers, they did not see how God could raise the dead, whose bodies had mould- ered away to dust, which had entered, perhaps, into the organic existence of other bodies. They evidently limited the divine power, as appears from what our Lord said, in v. 29. This, with their mistaken views of the Scriptures, led them to believe that the soul and the body died together, and that there was no resurrection. 29. Ye do err; literally, have luan- dered from the truth. Not knowing the Scriptures. This was the cause of their erroneous views. They were ignorant of the true spiritual sense of the Scrip- tures, supposing them to teach that the future state was a continuation of the present, with the same physical laws, passions, and conditions. In this they greatly erred. For while the Old Testament is less clear and explicit on this great subject than the Xew Testament, yet ample evidence is even there furnished of its truth and nature. The passage quoted by our Lord, in reply to their question, is but one of many texts in the Old Testament, which bring out the doctrine of tlie soul's immortality, and the nature of its existence beyond the grave. Compare 2 Sam. 12 : 23 ; Ps. lY : 15 ; Isa. 26 : 19 ; Dan. 12: 2. Tlie poiver of God. The question has been asked ever since the days of Paul, by many who restrict the power of God, or measure it by man's limited faculties, "how are the dead raised up ? " The objections advanced by these opponents of the doctrine, are numerous and multiform, but when ana- 30 For in the resurrection they neither marry, nor are given in marriage, but * are as the angels of God in heaven. 31 But, as touching the resur- rection of the dead, have ye not 2' IJn. 3 : 2. lyzed, are all found to result from " not knowing the power of God." He who weighs the dust of the earth in a balance, and whose omniscient eye sur- veys all things, can easily gather up the dust of those who sleep in Jesus, to be- come spiritual bodies, bearing the image of the heavenly (see 1 Cor. 15 : 35-54). 30. In the resurrection. In the fu- ture life, commencing at the general resurrection (see Mark 12:25). In Luke, the idea is expanded : " They which shall be accounted worthy to obtain that world, and the resurrection from the dead," reference being had es- pecially to the condition of the righteous beyond the grave. Marry refers to the male contracting marriage ; are given in marriage, to the female. The Jewish Rabbins differed on this ques- tion of marriage in heaven ; some affirming, others denying it. They generally believed that the body would be reunited to the soul, and that its office and functions would be similar to what they were in this world. This latter view contained the error which our Lord here refutes. Some took the opposite extreme, and denied that those who were raised would have any bodies. There were some, however, who had correct views of the subject. As the angels of God. Luke says, equal to the angels, i. e. similar in the cir- cumstances of their being, and in their freedom from earthly passions and relations, but not equal in intelligence and power. It is not affirmed that the glorified saints will be like the angels, as composed of spirit only, but simply in the spiritual laws of their being. It is clear from 1 Cor. 15 : 35-44, that the body is to be raised and reunited with the soul, and thus to exist for ever. We are to notice here that our Lord indirectly asserts the existence of an- A. D. 33.] CHAPTER XXII. 285 read that which was spoken unto you by God, saying, 32 '' I ain the God of Abraham, and the God of Isaac, and the God of Jacob ? God is not the »• Ex. 8 : 6, 16 ; Ma. 12 : 26 ; Lu. 20 : 87 ; Ac. 7 : 32 : He. 11 : 16. gels, which the Sadducees denied. In heaven. These words refer to the angels, but may be in sense attached also to the risen saints, who will also have their fixed abode in heaven. 31. As touching, i. e. concerning, having reference to. The resurrection oftJie dead (see N. on 8 : 20). In Luke 20 : 35 ; Acts 4 : 2, " resurrection from the dead," with no difference in mean- ing. Having exposed their erroneous views of the nature of spiritual beings, our Lord proceeds to prove from the Pentateuch, the portion of the Old Tes- tament held in particular repute by the Sadducees, the doctrine of the resur- rection, and the continued existence of the soul after its departure from the body at death. JIave ye not read? See N. on 19:4. Which was spoken unto ymi. The words of this quotation are addressed to all the readers of God's Word, although primarily spoken to Moses. 32. / am the Ood. Not I was the God, as would have been the form of words, had these patriarchs ceased to exist at the hour of death. God is not the God of that which has no ex- istence, and hence the passage proves most incontestably the existence of the soul after death. The resurrection, in its restricted sense to that of the body at the day of judgment, is not here di- rectly asserted. But the existence of the soul after its departure from the body, is a cardinal truth, which lies at the basis of the final resurrection, and which was denied by the Sadducees. The significancy of the expression, God of Abraham, &c. may be found in the fact, that with these patriarchs God entered into covenant, to be their God, and they and their descendants, to be his people. See Gen. 17 : 1-14 , 22 : 16-18 ; 26 ; 24 ; 28 : 13-15 ; 35 : God of the dead, but of the liv- ing. 33 And when the multitude heard this, 'they were astonished at his doctrine. S Ch. 7 : 28. 10-15. Hence we do not find this form of words used of their posterity, because these were included in the covenant made with Abraham and re- newed with Isaac and Jacob. Of the dead, i. e. of those utterly extinct or annihilated. But of the living. The patriarchs here mentioned, were living in God's presence, although they had long departed this hfe. He was their God, the author of their continued ex- istence and enjoyments, as he was when they lived on earth. What was true of Abraham, Isaac, and Jacob, is true of all men. This is shown by the words added in Luke, " for all live unto him," i. e. all men as well as the holy patriarchs (see Acts 17 : 28). Olshau- sen, however, refers all'm Luke, not to the mass of men, but only to the spirit- ual seed of Abraham. But unto does not seem to refer here to the spiritual union of believers with God, so that his life is theirs, but to the essence of im- mortality shared by all men, good and bad, from their being made after God's image, both in holiness from which they fell (Gen. 3 : 1-19), and in the immortality of their being, which sin it- self has not been able to destroy. How simple and unansM'erable is the argu- ment of our Lord. The Sadducees were silenced. Their flimsy objections were all dispersed to the wind. They dared not press him any further with their vain questions (Luke 20 : 40). They went away confounded and put to shame in the eyes of the multitude, who had listened to their question and its reply (see v. 33). Luke (20 : 39) says, that " certain of the scribes an- swering said. Master, thou hast well said." They were Pharisees, who were less bitter in their opposition to Jesus than others of their class, and hearing the doctrine of a future state and the 286 MATTHEW. [A. D. 33. 34 ^ ' But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. 35 Then one of them, which was