John Wesley's Notes on the Bible: Matthew.

NOTES ON THE WHOLE OF THE BIBLE BY JOHN WESLEY: MATTHEW.

INTRODUCTION TO MATTHEW

THE Gospel (that is, good tidings) means a book containing the good tidings of our salvation by Jesus Christ. St. Mark in his Gospel presupposes that of St. Matthew, and supplies what is omitted therein. St. Luke supplies what is omitted by both the former: St. John what is omitted by all the three. St. Matthew particularly points out the fulfilling of the prophecies for the conviction of the Jews. St. Mark wrote a short compendium, and yet added many remarkable circumstances omitted by St. Matthew, particularly with regard to the apostles, immediately after they were called. St. Luke treated principally of the office of Christ, and mostly in a historical manner. St. John refuted those who denied his Godhead: each choosing to treat more largely on those things, which most suited the time when, and the persons to whom, he wrote.

The Gospel according to St. Matthew contains,

I. The birth of Christ, and what presently followed it

His genealogy Chap i. 1-17
His birth 18-25
The coming of the wise men ii, 1-12
His flight into Egypt, and return 13-23

II. The introduction

John the Baptist iii, 1-12
The baptism of Christ 13-17
His temptation and victory iv, 1-11

III. The actions and words by which Jesus proved he was the Christ

At Capernaum 12-16, Where we may observe

His preaching 17
Calling Andrew and Peter, James and John 18-22
Preaching and healing, 23-25
Sermon on the mount v, vi, vii
Healing the leper viii, 1-4
The centurion's servant 5-13
Peter's mother-in-law 14-15
Many that were sick 16-17

In his journey (wherein he admonished two that offered to follow him) over the sea. Here we may observe

His dominion over the winds and seas 18-27
The devils passing from the men into the swine 28-34

At Capernaum again Here, ix,

He cures the paralytic 1-8
Calls Matthew, and defends his conversing with publicans and sinners 9-13
Answers concerning fasting 14-17
Raises Jairus's daughter (after curing the issue of blood). 18-26
Gives sight to two blind men 27-31
Dispossesses the demoniac 32-34
Goes through the cities, and directs to pray for labourers. 35-38
Sends and instructs labourers, and preaches himself. x, 1; xi, 1
Answers the message of John 2-6
Commends John, reproves the unbelieving cities, invites the weary 7-30
Defends the disciples' plucking the corn Chap. xii, 1-8
Heals the withered hand 9-13
Retires from the Pharisees lying in wait 14-21
Cures the demoniac, while the people wonder, and the Pharisees blaspheming, are refuted 22-37
Reproves them that require a sign 38-45
Declares who are his relations, and 46-50
Teaches by parables xiii, 1-52

At Nazareth 53-58
In other places

Herod having killed John, doubts concerning Jesus. Jesus retiring, is sought for by the people xiv, 1-13
He heals the sick, and feeds five thousand 14-21
His voyage and miracles in the land of Gennesaret 22-36
Unwashen hands xv, 1-20
The woman of Canaan 21-28
Many sick healed 29-31
Four thousand fed 32-38
Those who require a sign reproved xv, 39; xvi, 1-4
The leaven of the Pharisees 5-12

IV. Predictions of his death and resurrection

The first prediction

Preparation for it by a confirmation that he is the Christ. 13-20
The prediction itself, and reproof of Peter 21-28

The second prediction

The transfiguration, and silence enjoined xvii, 1-13
The lunatic healed 14-21
The prediction itself 22-23
The tribute paid 24-27
Who is greatest in Christ's kingdom xviii, 1-20
The duty of forgiving our brother 21-35

The third prediction

Jesus departs out of Galilee xix, 1-2
Of divorce and celibacy 3-12
His tenderness to little children 13-15
The rich man drawing back, and hence 16-22 Of the salvation of the rich 23-26 Of the reward of following Christ 27-30 Of the last and the first xx, 1-16
The prediction itself 17-19
The request of James and John; humility enjoined 20-28
The two blind men cured 29-34

V. Transactions at Jerusalem before his passion

Sunday His royal entry into Jerusalem xxi, 1-11 His purging the temple 12-17
Monday The barren fig tree 18-22
Tuesday, transactions In the temple

The chief priests and elders confuted By a question concerning John's baptism 23-27 By the parables Of the two sons 28-32 Of the vineyard 33-44
Seek to lay hands on him 45-46
The parable of the marriage feast xxii, 1-14
He is questioned, concerning paying tribute 15-22 The resurrection 23-33 The great commandment 34-40
Christ's question concerning David's Lord 41-46 Caution concerning the scribes and Pharisees xxiii, 1-12 Severe reproof of them 13-36 and of Jerusalem 37-39

Tuesday, transactions Out of the temple:

His discourse of the destruction of Jerusalem, and the end of the world Chap. xxiv, 1-51
The ten virgins, the talents; the last judgment . xxv, 1-46

VI. His passion, death, and burial xxvi, 1-2

Wednesday His prediction xxvi, 1-2 The consultation of the chief priests and elders 3-5 Judas bargains to betray him 6-16
Thursday In the day time The passover prepared 17-19
Thursday In the evening The traitor discovered 20-25 The Lord's Supper 26-29
Thursday In the night

Jesus foretells the cowardice of the apostles 33-35
Is in agony 36-46
Is apprehended, reproves Peter and the multitude; is forsaken of all 47-56
Is led to Caiaphas, falsely accused, owns himself the Son of God, is condemned, derided 57-68
Peter denies him and weeps 69-75

Friday The height of his passion In the morning
1. Jesus is delivered to Pilate xxvii, 1-2
2. The death of Judas 3-10
3. Jesus's kingdom and silence 11-14
4. Pilate, though warned by his wife, condemns him 15-26
5. He is mocked and led forth 27-32 The third hour The vinegar and gall: the crucifixion; his garments divided; the inscription on the cross; the two robbers; blasphemies 33-44 From the sixth to the ninth hour The darkness, his last agony 45-49
Friday His death 50 The veil rent, and a great earthquake 51-53 The centurion wonders; the women behold 54-56
Friday His burial 57-61
Saturday The sepulchre secured 62-66

VII His resurrection

Testified to the women by an angel xxviii, 1-8 By our Lord himself 9-10
Denied by his adversaries 11-15
Proved to his apostles 16-20

MATTHEW CHAPTER 1

Verse 1.

The book of the generation of Jesus Christ - that is, strictly speaking, the account of his birth and genealogy. This title therefore properly relates to the verses that immediately follow: but as it sometimes signifies the history of a person, in that sense it may belong to the whole book. If there were any difficulties in this genealogy, or that given by St. Luke, which could not easily be removed, they would rather affect the Jewish tables, than the credit of the evangelists: for they act only as historians setting down these genealogies, as they stood in those public and allowed records. Therefore they were to take them as they found them. Nor was it needful they should correct the mistakes, if there were any. For these accounts sufficiently answer the end for which they are recited. They unquestionably prove the grand point in view, that Jesus was of the family from which the promised seed was to come. And they had more weight with the Jews for this purpose, than if alterations had been made by inspiration itself. For such alterations would have occasioned endless disputes between them and the disciples of our Lord. The son of David, the son of Abraham - He is so called, because to these he was more peculiarly promised; and of these it was often foretold the Messiah should spring. Luke iii, 31.

Verse 3.

Of Thamar - St. Matthew adds the names of those women also, that were remarkable in the sacred history.

Verse 4.

Naasson - who was prince of the tribe of Judah, when the Israelites entered into Canaan.

Verse 5.

Obed begat Jesse - the providence of God was peculiarly shown in this, that Salmon, Boaz, and Obed, must each of them have been near a hundred years old, at the birth of his son here recorded.

Verse 6.

David the king - particularly mentioned under this character, because his throne is given to the Messiah.

Verse 8.

Jehoram begat Uzziah - Jehoahaz, Joash, and Amaziah coming between. So that he begat him mediately, as Christ is mediately the son of David and of Abraham. So the progeny of Hezekiah, after many generations, are called the sons that should issue from him, which he should beget, Isaiah xxxix, 7.

Verse 11.

Josiah begat Jeconiah - mediately, Jehoiakim coming between. And his brethren - That is, his uncles. The Jews term all kinsmen brethren. About the time they were carried away - which was a little after the birth of Jeconiah.

Verse 16.

The husband of Mary - Jesus was generally believed to be the son of Joseph. It was needful for all who believed this, to know, that Joseph was sprung from David. Otherwise they would not allow Jesus to be the Christ. Jesus, who is called Christ - The name Jesus respects chiefly the promise of blessing made to Abraham: the name Christ, the promise of the Messiah's kingdom, which was made to David. It may be further observed, that the word Christ in Greek, and Messiah in Hebrews, signify anointed, and imply the prophetic, priestly, and royal characters, which were to meet in the Messiah. Among the Jews, anointing was the ceremony whereby prophets, priests, and kings were initiated into those offices. And if we look into ourselves, we shall find a want of Christ in all these respects. We are by nature at a distance from God, alienated from him, and incapable of a free access to him. Hence we want a mediator, an intercessor, in a word, a Christ, in his priestly office. This regards our state with respect to God. And with respect to ourselves, we find a total darkness, blindness, ignorance of God, and the things of God. Now here we want Christ in his prophetic office, to enlighten our minds, and teach us the whole will of God. We find also within us a strange misrule of appetites and passions. For these we want Christ in his royal character, to reign in our hearts, and subdue all things to himself.

Verse 17.

So all the generations - observe, in order to complete the three fourteens, David ends the first fourteen, and begins the second (which reaches to the captivity) and Jesus ends the third fourteen. When we survey such a series of generations, it is a natural and obvious reflection, how like the leaves of a tree one passeth away, and another cometh! Yet the earth still abideth. And with it the goodness of the Lord which runs from generation to generation, the common hope of parents and children. Of those who formerly lived upon earth, and perhaps made the most conspicuous figure, how many are there whose names are perished with them? How many, of whom only the names are remaining? Thus are we likewise passing away! And thus shall we shortly be forgotten! Happy are we, if, while we are forgotten by men, we are remembered by God! If our names, lost on earth, are at length found written in the book of life!

Verse 19.

A just man - a strict observer of the law: therefore not thinking it right to keep her.

Verse 21.

Jesus - That is, a Saviour. It is the same name with Joshua (who was a type of him) which properly signifies, The Lord, Salvation. His people - Israel. And all the Israel of God.

Verse 23.

They shall call his name Emmanuel - to be called, only means, according to the Hebrews manner of speaking, that the person spoken of shall really and effectually be what he is called, and actually fulfil that title. Thus, Unto us a child is born - and his name shall be called Wonderful, Counsellor, the Mighty God, the Prince of Peace - that is, he shall be all these, though not so much nominally, as really, and in effect. And thus was he called Emmanuel; which was no common name of Christ, but points out his nature and office; as he is God incarnate, and dwells by his Spirit in the hearts of his people. It is observable, the words in Isaiah are, Thou (namely, his mother) shalt call; but here, They - that is, all his people, shall call - shall acknowledge him to be Emmanuel, God with us. Which being interpreted - this is a clear proof that St. Matthew wrote his Gospel in Greek, and not in Hebrew. Isaiah vii, 14.

Verse 25.

He knew her not, till after she had brought forth. It cannot be inferred from hence, that he knew her afterward: no more than it can be inferred from that expression, 2 Sam. vi, 23, Michal had no child till the day of her death, that she had children afterward. Nor do the words that follow, the first-born son, alter the case. For there are abundance of places, wherein the term first born is used, though there were no subsequent children. Luke ii, 7.

MATTHEW CHAPTER 2

Verse 1.

Bethlehem of Judea - There was another Bethlehem in the tribe of Zebulon. In the days of Herod - commonly called Herod the Great, born at Ascalon. The scepter was now on the point of departing from Judah. Among his sons were Archelaus, mentioned ver. 22; Herod Antipas, mentioned chap. xiv, and Philip, mentioned Luke iii, 19. Herod Agrippa, mentioned Acts xii, 1; &c., was his grandson. Wise men - The first fruits of the Gentiles. Probably they were Gentile philosophers, who, through the Divine assistance, had improved their knowledge of nature, as a means of leading to the knowledge of the one true God. Nor is it unreasonable to suppose, that God had favoured them with some extraordinary Revelations of himself, as he did Melchisedec, Job, and several others, who were not of the family of Abraham; to which he never intended absolutely to confine his favours. The title given them in the original was anciently given to all philosophers, or men of learning; those particularly who were curious in examining the works of nature, and observing the motions of the heavenly bodies. From the east - So Arabia is frequently called in Scripture. It lay to the east of Judea, and was famous for gold, frankincense, and myrrh. We have seen his star - Undoubtedly they had before heard Balaam's prophecy. And probably when they saw this unusual star, it was revealed to them that this prophecy was fulfilled. In the east - That is, while we were in the east.

Verse 2.

To do him homage - To pay him that honour, by bowing to the earth before him, which the eastern nations used to pay to their monarchs.

Verse 4.

The chief priests - That is, not only the high priest and his deputy, with those who formerly had born that office: but also the chief man in each of those twenty-four courses, into which the body of priests were divided, 1 Chron. xxiv, 6-19. The scribes were those whose peculiar business it was to explain the Scriptures to the people. They were the public preachers, or expounders of the law of Moses. Whence the chief of them were called doctors of the law.

Verse 6.

Thou art in nowise the least among the princes of Judah - That is, among the cities belonging to the princes or heads of thousands in Judah. When this and several other quotations from the Old Testament are compared with the original, it plainly appears, the apostles did not always think it necessary exactly to transcribe the passages they cited, but contented themselves with giving the general sense, though with some diversity of language. The words of Micah, which we render, Though thou be little, may be rendered, Art thou little? And then the difference which seems to be here between the prophet and the evangelist vanishes away. Micah v, 2.

Verse 8.

And if ye find him, bring me word - Probably Herod did not believe he was born; otherwise would not so suspicious a prince have tried to make sure work at once?

Verse 10.

Seeing the star - Standing over where the child was.

Verse 11.

They presented to him gifts - It was customary to offer some present to any eminent person whom they visited. And so it is, as travelers observe, in the eastern countries to this day. Gold, frankincense, and myrrh - Probably these were the best things their country afforded; and the presents ordinarily made to great persons. This was a most seasonable, providential assistance for a long and expensive journey into Egypt, a country where they were entirely strangers, and were to stay for a considerable time.

Verse 15.

That it might be fulfilled - That is, whereby was fulfilled. The original word frequently signifies, not the design of an action, but barely the consequence or event of it. Which was spoken of the Lord by the prophet - on another occasion: Out of Egypt have I called my Son - which was now fulfilled as it were anew; Christ being in a far higher sense the Son of God than Israel, of whom the words were originally spoken. Hosea xi, 1.

Verse 16.

Then Herod, seeing that he was deluded by the wise men - So did his pride teach him to regard this action, as if it were intended to expose him to the derision of his subjects. Sending forth - a party of soldiers: In all the confines thereof - In all the neighbouring places, of which Rama was one.

Verse 17.

Then was fulfilled - A passage of Scripture, whether prophetic, historical, or poetical, is in the language of the New Testament fulfilled, when an event happens to which it may with great propriety be accommodated.

Verse 18.

Rachel weeping for her children - The Benjamites, who inhabited Rama, sprung from her. She was buried near this place; and is here beautifully represented risen, as it were out of her grave, and bewailing her lost children. Because they are not - that is, are dead. The preservation of Jesus from this destruction, may be considered as a figure of God's care over his children in their greatest danger. God does not often, as he easily could, cut off their persecutors at a stroke. But he provides a hiding place for his people, and by methods not less effectual, though less pompous, preserves them from being swept away, even when the enemy comes in like a flood. Jer. xxxi, 15.

Verse 22.

He was afraid to go thither - into Judea; and so turned aside into the region of Galilee - a part of the land of Israel not under the jurisdiction of Archelaus.

Verse 23.

He came and dwelt in Nazareth - (where he had dwelt before he went to Bethlehem) a place contemptible to a proverb. So that hereby was fulfilled what has been spoken in effect by several of the prophets, (though by none of them in express words, ) He shall be called a Nazarene - that is, he shall be despised and rejected, shall be a mark of public contempt and reproach.

MATTHEW CHAPTER 3

Verse 1.

In those days - that is, while Jesus dwelt there. In the wilderness of Judea - This was a wilderness properly so called, a wild, barren, desolate place as was that also where our Lord was tempted. But, generally speaking, a wilderness in the New Testament means only a common, or less cultivated place, in opposition to pasture and arable land. Mark i, 1; Luke iii, 1.

Verse 2.

The kingdom of heaven, and the kingdom of God, are but two phrases for the same thing. They mean, not barely a future happy state, in heaven, but a state to be enjoyed on earth: the proper disposition for the glory of heaven, rather than the possession of it. Is at hand - As if he had said, God is about to erect that kingdom, spoken of by Daniel, Dan. ii, 44; vii, 13, 14; the kingdom of the God of heaven. It properly signifies here, the Gospel dispensation, in which subjects were to be gathered to God by his Son, and a society to be formed, which was to subsist first on earth, and afterward with God in glory. In some places of Scripture, the phrase more particularly denotes the state of it on earth: in, others, it signifies only the state of glory: but it generally includes both. The Jews understood it of a temporal kingdom, the seat of which they supposed would be Jerusalem; and the expected sovereign of this kingdom they learned from Daniel to call the Son of man. Both John the Baptist and Christ took up that phrase, the kingdom of heaven, as they found it, and gradually taught the Jews (though greatly unwilling to learn) to understand it right. The very demand of repentance, as previous to it, showed it was a spiritual kingdom, and that no wicked man, how politic, brave, or learned soever, could possibly be a subject of it.

Verse 3.

The way of the Lord - Of Christ. Make his paths straight - By removing every thing which might prove a hindrance to his gracious appearance. Isaiah xl, 3.

Verse 4.

John had his raiment of camel's hair - Coarse and rough, suiting his character and doctrine. A leathern girdle - Like Elijah, in whose spirit and power he came. His food was locusts and wild honey - Locusts are ranked among clean meats, Lev. xi, 22. But these were not always to be had. So in default of those, he fed on wild honey.

Verse 6.

Confessing their sins - Of their own accord; freely and openly. Such prodigious numbers could hardly be baptized by immerging their whole bodies under water: nor can we think they were provided with change of raiment for it, which was scarcely practicable for such vast multitudes. And yet they could not be immerged naked with modesty, nor in their wearing apparel with safety. It seems, therefore, that they stood in ranks on the edge of the river, and that John, passing along before them, cast water on their heads or faces, by which means he might baptize many thousands in a day. And this way most naturally signified Christ's baptizing them with the Holy Ghost and with fire, which John spoke of, as prefigured by his baptizing with water, and which was eminently fulfilled, when the Holy Ghost sat upon the disciples in the appearance of tongues, or flames of fire.

Verse 7.

The Pharisees were a very ancient sect among the Jews. They took their name from a Hebrew word, which signifies to separate, because they separated themselves from all other men. They were outwardly strict observers of the law, fasted often, made long prayers, rigorously kept the Sabbath, and paid all tithe, even of mint, anise, and cummin. Hence they were in high esteem among the people. But inwardly, they were full of pride and hypocrisy. The Sadducees were another sect among the Jews, only not so considerable as the Pharisees. They denied the existence of angels, and the immortality of the soul, and by consequence the resurrection of the dead. Ye brood of vipers - In like manner, the crafty Herod is styled a fox, and persons of insidious, ravenous, profane, or sensual dispositions, are named respectively by him who saw their hearts, serpents, dogs, wolves, and swine; terms which are not the random language of passion, but a judicious designation of the persons meant by them. For it was fitting such men should be marked out, either for a caution to others, or a warning to themselves.

Verse 8.

Repentance is of two sorts; that which is termed legal, and that which is styled evangelical repentance. The former (which is the same that is spoken of here) is a thorough conviction of sin. The latter is a change of heart (and consequently of life) from all sin to all holiness.

Verse 9.

And say not confidently - The word in the original, vulgarly rendered, Think not, seems here, and in many places, not to diminish, but rather add to the force of the word with which it is joined. We have Abraham to our father - It is almost incredible, how great the presumption of the Jews was on this their relation to Abraham. One of their famous sayings was, "Abraham sits near the gates of hell, and suffers no Israelite to go down into it." I say unto you - This preface always denotes the importance of what follows. Of these stones - Probably pointing to those which lay before them.

Verse 10.

But the axe also already lieth - That is, there is no room for such idle pretenses. Speedy execution is determined against all that do not repent. The comparison seems to be taken from a woodman that has laid down his axe to put off his coat, and then immediately goes to work to cut down the tree. This refers to the wrath to come in verse 7. Is hewn down - Instantly, without farther delay.

Verse 11.

He shall baptize you with the Holy Ghost and with fire - He shall fill you with the Holy Ghost, inflaming your hearts with that fire of love, which many waters cannot quench. And this was done, even with a visible appearance as of fire, on the day of pentecost.

Verse 12.

Whose fan - That is, the word of the Gospel. His floor - That is, his Church, which is now covered with a mixture of wheat and chaff. He will gather the wheat into the garner - Will lay up those who are truly good in heaven.

Verse 13.

Mark i, 9; Luke iii, 21

Verse 15.

It becometh us to fulfil all righteousness - It becometh every messenger of God to observe all his righteous ordinances. But the particular meaning of our Lord seems to be, that it becometh us to do (me to receive baptism, and you to administer it) in order to fulfil, that is, that I may fully perform every part of the righteous law of God, and the commission he hath given me.

Verse 16.

And Jesus being baptized - Let our Lord's submitting to baptism teach us a holy exactness in the observance of those institutions which owe their obligation merely to a Divine command. Surely thus it becometh all his followers to fulfil all righteousness. Jesus had no sin to wash away. And yet he was baptized. And God owned his ordinance, so as to make it the season of pouring forth the Holy Spirit upon him. And where can we expect this sacred effusion, but in an humble attendance on Divine appointments? Lo, the heavens were opened, and he saw the Spirit of God - St. Luke adds, in a bodily form - Probably in a glorious appearance of fire, perhaps in the shape of a dove, descending with a hovering motion, till it rested upon him. This was a visible token of those secret operations of the blessed Spirit, by which he was anointed in a peculiar manner; and abundantly fitted for his public work.

Verse 17.

And lo, a voice - We have here a glorious manifestation of the ever - blessed Trinity: the Father speaking from heaven, the Son spoken to, the Holy Ghost descending upon him. In whom I delight - What an encomium is this! How poor to this are all other kinds of praise! To be the pleasure, the delight of God, this is praise indeed: this is true glory: this is the highest, the brightest light, that virtue can appear in.

MATTHEW CHAPTER 4

Verse 1.

Then - After this glorious evidence of his Father's love, he was completely armed for the combat. Thus after the clearest light and the strongest consolation, let us expect the sharpest temptations. By the Spirit - Probably through a strong inward impulse. Mark i, 12; Luke iv, 1.

Verse 2.

Having fasted - Whereby doubtless he received more abundant spiritual strength from God. Forty days and forty nights - As did Moses, the giver of the law, and Elijah, the great restorer of it. He was afterward hungry - And so prepared for the first temptation.

Verse 3.

Coming to him - In a visible form; probably in a human shape, as one that desired to inquire further into the evidences of his being the Messiah.

Verse 4.

It is written - Thus Christ answered, and thus we may answer all the suggestions of the devil. By every word that proceedeth out of the mouth of God - That is, by whatever God commands to sustain him. Therefore it is not needful I should work a miracle to procure bread, without any intimation of my Father's will. Deut. viii, 3.

Verse 5.

The holy city - So Jerusalem was commonly called, being the place God had peculiarly chosen for himself. On the battlement of the temple - Probably over the king's gallery, which was of such a prodigious height, that no one could look down from the top of it without making himself giddy.

Verse 6.

In their hands - That is, with great care. Psalm xci, 11, 12.

Verse 7.

Thou shalt not tempt the Lord thy God - By requiring farther evidence of what he hath already made sufficiently plain. Deut. vi, 16.

Verse 8.

Showeth him all the kingdoms of the world - In a kind of visionary representation.

Verse 9.

If thou wilt fall down and worship me - Here Satan clearly shows who he was. Accordingly Christ answering this suggestion, calls him by his own name, which he had not done before.

Verse 10.

Get thee hence, Satan - Not, get thee behind me, that is, into thy proper place; as he said on a quite different occasion to Peter, speaking what was not expedient. Deut. vi, 13.

Verse 11.

Angels came and waited upon him - Both to supply him with food, and to congratulate his victory.

Verse 12.

He retired into Galilee - This journey was not immediately after his temptation. He first went from Judea into Galilee, John i, 43; ii, 1. Then into Judea again, and celebrated the passover at Jerusalem, John ii, 13. He baptized in Judea while John was baptizing at Enon, John iii, 22, 23. All this time John was at liberty, John iii, 24. But the Pharisees being offended, John iv, 1; and John put in prison, he then took this journey into Galilee. Mark i, 14.

Verse 13.

Leaving Nazareth - Namely, when they had wholly rejected his word, and even attempted to kill him, Luke iv, 29.

Verse 15.

Galilee of the Gentiles - That part of Galilee which lay beyond Jordan was so called, because it was in a great measure inhabited by Gentiles, that is, heathens. Isaiah ix, 1, 2.

Verse 16.

Here is a beautiful gradation, first, they walked, then they sat in darkness, and lastly, in the region of the shadow of death.

Verse 17.

From that time Jesus began to preach - He had preached before, both to Jews and Samaritans, John iv, 41, 45. But from this time begin his solemn stated preaching. Repent, for the kingdom of heaven is at hand - Although it is the peculiar business of Christ to establish the kingdom of heaven in the hearts of men, yet it is observable, he begins his preaching in the same words with John the Baptist: because the repentance which John taught still was, and ever will be, the necessary preparation for that inward kingdom. But that phrase is not only used with regard to individuals in whom it is to be established, but also with regard to the Christian Church, the whole body of believers. In the former sense it is opposed to repentance; in the latter the Mosaic dispensation.

Verse 18.

Mark i, 16; Luke v, 1.

Verse 23.

The Gospel of the kingdom - The Gospel, that is, the joyous message, is the proper name of our religion: as will be amply verified in all who earnestly and perseveringly embrace it.

Verse 24.

Through all Syria - The whole province, of which the Jewish country was only a small part. And demoniacs - Men possessed with devils: and lunatics, and paralytics - Men ill of the palsy, whose cases were of all others most deplorable and most helpless.

Verse 25.

Decapolis - A tract of land on the east side of the sea of Galilee, in which were ten cities near each other.

MATTHEW CHAPTER 5

Verse 1.

And seeing the multitudes - At some distance, as they were coming to him from every quarter. He went up into the mountain - Which was near: where there was room for them all. His disciples - not only his twelve disciples, but all who desired to learn of him.

Verse 2.

And he opened his mouth - A phrase which always denotes a set and solemn discourse; and taught them - To bless men; to make men happy, was the great business for which our Lord came into the world. And accordingly he here pronounces eight blessings together, annexing them to so many steps in Christianity. Knowing that happiness is our common aim, and that an innate instinct continually urges us to the pursuit of it, he in the kindest manner applies to that instinct, and directs it to its proper object. Though all men desire, yet few attain, happiness, because they seek it where it is not to be found. Our Lord therefore begins his Divine institution, which is the complete art of happiness, by laying down before all that have ears to hear, the true and only true method of acquiring it. Observe the benevolent condescension of our Lord. He seems, as it were, to lay aside his supreme authority as our legislator, that he may the better act the part of: our friend and saviour. Instead of using the lofty style, in positive commands, he, in a more gentle and engaging way, insinuates his will and our duty, by pronouncing those happy who comply with it.

Verse 3.

Happy are the poor - In the following discourse there is,

A sweet invitation to true holiness and happiness, ver. 3-12.
A persuasive to impart it to others, ver. 13-16.
A description of true Christian holiness, ver. 17; chap.vii, 12. (in which it is easy to observe, the latter part exactly answers the former.)
The conclusion: giving a sure mark of the true way, warning against false prophets, exhorting to follow after holiness. The poor in spirit - They who are unfeignedly penitent, they who are truly convinced of sin; who see and feel the state they are in by nature, being deeply sensible of their sinfulness, guiltiness, helplessness. For theirs is the kingdom of heaven - The present inward kingdom: righteousness, and peace, and joy in the Holy Ghost, as well as the eternal kingdom, if they endure to the end. Luke vi, 20.

Verse 4.

They that mourn - Either for their own sins, or for other men's, and are steadily and habitually serious. They shall be comforted - More solidly and deeply even in this world, and eternally in heaven.

Verse 5.

Happy are the meek - They that hold all their passions and affections evenly balanced. They shall inherit the earth - They shall have all things really necessary for life and godliness. They shall enjoy whatever portion God hath given them here, and shall hereafter possess the new earth, wherein dwelleth righteousness.

Verse 6.

They that hunger and thirst after righteousness - After the holiness here described. They shall be satisfied with it.

Verse 7.

The merciful - The tender-hearted: they who love all men as themselves: They shall obtain mercy - Whatever mercy therefore we desire from God, the same let us show to our brethren. He will repay us a thousand fold, the love we bear to any for his sake.

Verse 8.

The pure in heart - The sanctified: they who love God with all their hearts. They shall see God - In all things here; hereafter in glory.

Verse 9.

The peace makers - They that out of love to God and man do all possible good to all men. Peace in the Scripture sense implies all blessings temporal and eternal. They shall be called the children of God - Shall be acknowledged such by God and man. One would imagine a person of this amiable temper and behaviour would be the darling of mankind. But our Lord well knew it would not be so, as long as Satan was the prince of this world. He therefore warns them before of the treatment all were to expect, who were determined thus to tread in his steps, by immediately subjoining, Happy are they who are persecuted for righteousness' sake. Through this whole discourse we cannot but observe the most exact method which can possibly be conceived. Every paragraph, every sentence, is closely connected both with that which precedes, and that which follows it. And is not this the pattern for every Christian preacher? If any then are able to follow it without any premeditation, well: if not, let them not dare to preach without it. No rhapsody, no incoherency, whether the things spoken be true or false, comes of the Spirit of Christ.

Verse 10.

For righteousness' sake - That is, because they have, or follow after, the righteousness here described. He that is truly a righteous man, he that mourns, and he that is pure in heart, yea, all that will live godly in Christ Jesus, shall suffer persecution, 2 Tim. iii, 12. The world will always say, Away with such fellows from the earth. They are made to reprove our thoughts. They are grievous to us even to behold. Their lives are not like other men's; their ways are of another fashion.

Verse 11.

Revile - When present: say all evil - When you are absent.

Verse 12.

Your reward - Even over and above the happiness that naturally and directly results from holiness.

Verse 13.

Ye - Not the apostles, not ministers only; but all ye who are thus holy, are the salt of the earth - Are to season others. Mark ix, 50; Luke xiv, 34.

Verse 14.

Ye are the light of the world - If ye are thus holy, you can no more be hid than the sun in the firmament: no more than a city on a mountain - Probably pointing to that on the brow of the opposite hill.

Verse 15.

Nay, the very design of God in giving you this light was, that it might shine. Mark iv, 21; Luke viii, 16; xi, 33.

Verse 16.

That they may see and glorify - That is, that seeing your good works, they may be moved to love and serve God likewise.

Verse 17.

Think not - Do not imagine, fear, hope, that I am come - Like your teachers, to destroy the law or the prophets. I am not come to destroy - The moral law, but to fulfil - To establish, illustrate, and explain its highest meaning, both by my life and doctrine.

Verse 18.

Till all things shall be effected - Which it either requires or foretells. For the law has its effect, when the rewards are given, and the punishments annexed to it inflicted, as well as when its precepts are obeyed. Luke xvi, 17; xxi, 33.

Verse 19.

One of the least - So accounted by men; and shall teach - Either by word or example; shall be the least - That is, shall have no part therein.

Verse 20.

The righteousness of the scribes and Pharisees - Described in the sequel of this discourse.

Verse 21.

Ye have heard - From the scribes reciting the law; Thou shalt do no murder - And they interpreted this, as all the other commandments, barely of the outward act. The judgement - The Jews had in every city a court of twenty-three men, who could sentence a criminal to be strangled. But the sanhedrim only (the great council which sat at Jerusalem, consisting of seventy-two men, ) could sentence to the more terrible death of stoning. That was called the judgment, this the council. Exod. xx, 13.

Verse 22.

But I say unto you - Which of the prophets ever spake thus? Their language is, Thus saith the Lord. Who hath authority to use this language, but the one lawgiver, who is able to save and to destroy. Whosoever is angry with his brother - Some copies add, without a cause - But this is utterly foreign to the whole scope and tenor of our Lord's discourse. If he had only forbidden the being angry without a cause, there was no manner of need of that solemn declaration, I say unto you; for the scribes and Pharisees themselves said as much as this. Even they taught, men ought not to be angry without a cause. So that this righteousness does not exceed theirs. But Christ teaches, that we ought not, for any cause, to be so angry as to call any man Raca, or fool. We ought not, for any cause, to be angry at the person of the sinner, but at his sins only. Happy world, were this plain and necessary distinction thoroughly understood, remembered, practiced! Raca means, a silly man, a trifler. Whosoever shall say, Thou fool - Shall revile, or seriously reproach any man. Our Lord specified three degrees of murder, each liable to a sorer punishment than the other: not indeed from men, but from God. Hell fire - In the valley of Hinnom (whence the word in the original is taken) the children were used to be burnt alive to Moloch. It was afterward made a receptacle for the filth of the city, where continual fires were kept to consume it. And it is probable, if any criminals were burnt alive, it was in this accursed and horrible place. Therefore both as to its former and latter state, it was a fit emblem of hell. It must here signify a degree of future punishment, as much more dreadful than those incurred in the two former cases, as burning alive is more dreadful than either strangling or stoning.

Verse 23.

Thy brother hath aught against thee - On any of the preceding accounts: for any unkind thought or word: any that did not spring from love.

Verse 24.

Leaving thy gift, go - For neither thy gift nor thy prayer will atone for thy want of love: but this will make them both an abomination before God.

Verse 25.

Agree with thine adversary - With any against whom thou hast thus offended: while thou art in the way - Instantly, on the spot; before you part. Lest the adversary deliver thee to the judge - Lest he commit his cause to God. Luke xii, 58.

Verse 26.

Till thou hast paid the last farthing - That is, for ever, since thou canst never do this. What has been hitherto said refers to meekness: what follows, to purity of heart.

Verse 27.

Thou shalt not commit adultery - And this, as well as the sixth commandment, the scribes and Pharisees interpreted barely of the outward act. Exod. xx, 14.

Verse 29, 30.

If a person as dear as a right eye, or as useful as a right hand, cause thee thus to offend, though but in heart. Perhaps here may be an instance of a kind of transposition which is frequently found in the sacred writings: so that the 29th verse may refer to 27, 28; and the 30th to ver. 21, 22. As if he had said, Part with any thing, however dear to you, or otherwise useful, if you cannot avoid sin while you keep it. Even cut off your right hand, if you are of so passionate a temper, that you cannot otherwise be restrained from hurting your brother. Pull out your eyes, if you can no otherwise be restrained from lusting after women. Chap. xviii, 8; Mark ix, 43.

Verse 31.

Let him give her a writing of divorce - Which the scribes and Pharisees allowed men to do on any trifling occasion. Deut. xxiv, 1; Matt. xix, 7; Mark x, 2; Luke xvi, 18.

Verse 32.

Causeth her to commit adultery - If she marry again.

Verse 33.

Our Lord here refers to the promise made to the pure in heart of seeing God in all things, and points out a false doctrine of the scribes, which arose from their not thus seeing God. What he forbids is, the swearing at all, 1, by any creature, 2, in our ordinary conversation: both of which the scribes and Pharisees taught to be perfectly innocent. Exod. xx, 7.

Verse 36.

For thou canst not make one hair white or black - Whereby it appears, that this also is not thine but God's.

Verse 37.

Let your conversation be yea, yea; nay, nay - That is, in your common discourse, barely affirm or deny.

Verse 38.

Ye have heard - Our Lord proceeds to enforce such meekness and love on those who are persecuted for righteousness' sake (which he pursues to the end of the chapter) as were utterly unknown to the scribes and Pharisees. It hath been said - In the law, as a direction to Judges, in ease of violent and barbarous assaults. An eye for an eye, and a tooth for a tooth - And this has been interpreted, as encouraging bitter and rigorous revenge. Deut. xix, 21.

Verse 39.

But I say unto you, that ye resist not the evil man - Thus; the Greek word translated resist signifies standing in battle array, striving for victory. If a man smite thee on the right cheek - Return not evil for evil: yea, turn to him the other - Rather than revenge thyself.

Verse 40, 41.

Where the damage is not great, choose rather to suffer it, though possibly it may on that account be repeated, than to demand an eye for an eye, to enter into a rigorous prosecution of the offender. The meaning of the whole passage seems to be, rather than return evil for evil, when the wrong is purely personal, submit to one bodily wrong after another, give up one part of your goods after another, submit to one instance of compulsion after another. That the words are not literally to be understood, appears from the behaviour of our Lord himself, John xviii, 22.

Verse 42.

Thus much for your behaviour toward the violent. As for those who use milder methods, Give to him that asketh thee - Give and lend to any so far, (but no further, for God never contradicts himself) as is consistent with thy engagements to thy creditors, thy family, and the household of faith. Luke vi, 30.

Verse 43.

Thou shalt love thy neighbour; And hate thy enemy - God spoke the former part; the scribes added the latter. Lev. xix, 18.

Verse 44.

Bless them that curse you - Speak all the good you can to and of them, who speak all evil to and of you. Repay love in thought, word, and deed, to those who hate you, and show it both in word and deed. Luke vi, 27, 35.

Verse 45.

That ye may be the children - That is, that ye may continue and appear such before men and angels. For he maketh his sun to rise - He gives them such blessings as they will receive at his hands. Spiritual blessings they will not receive.

Verse 46.

The publicans - were officers of the revenue, farmers, or receivers of the public money: men employed by the Romans to gather the taxes and customs, which they exacted of the nations they had conquered. These were generally odious for their extortion and oppression, and were reckoned by the Jews as the very scum of the earth.

Verse 47.

And if ye salute your friends only - Our Lord probably glances at those prejudices, which different sects had against each other, and intimates, that he would not have his followers imbibe that narrow spirit. Would to God this had been more attended to among the unhappy divisions and subdivisions, into which his Church has been crumbled! And that we might at least advance so far, as cordially to embrace our brethren in Christ, of whatever party or denomination they are!

Verse 48.

Therefore ye shall be perfect; as your Father who is in heaven is perfect - So the original runs, referring to all that holiness which is described in the foregoing verses, which our Lord in the beginning of the chapter recommends as happiness, and in the close of it as perfection. And how wise and gracious is this, to sum up, and, as it were, seal all his commandments with a promise! Even the proper promise of the Gospel! That he will put those laws in our minds, and write them in our hearts! He well knew how ready our unbelief would be to cry out, this is impossible! And therefore stakes upon it all the power, truth, and faithfulness of him to whom all things are possible.

MATTHEW CHAPTER 6

Verse 1.

In the foregoing chapter our Lord particularly described the nature of inward holiness. In this he describes that purity of intention without which none of our outward actions are holy. This chapter contains four parts:

The right intention and manner of giving alms, ver. 1-4.
The right intention, manner, form, and prerequisites of prayer, ver. 5-15.
The right intention, and manner of fasting, ver. 16-18.
The necessity of a pure intention in all things, unmixed either with the desire of riches, or worldly care, and fear of want, ver. 19-34. This verse is a general caution against vain glory, in any of our good works: All these are here summed up together, in the comprehensive word righteousness. This general caution our Lord applies in the sequel to the three principal branches of it, relating to our neighbour, ver. 2-iv, to God, ver. 5, vi, and to ourselves, ver. 16-18. To be seen - Barely the being seen, while we are doing any of these things, is a circumstance purely indifferent. But the doing them with this view, to be seen and admired, this is what our Lord condemns.

Verse 2.

As the hypocrites do - Many of the scribes and Pharisees did this, under a pretense of calling the poor together. They have their reward - All they will have; for they shall have none from God.

Verse 3.

Let not thy left hand know what thy right hand doth - A proverbial expression for doing a thing secretly. Do it as secretly as is consistent;

With the doing it at all.
With the doing it in the most effectual manner.

Verse 5.

The synagogues - These were properly the places where the people assembled for public prayer, and hearing the Scriptures read and expounded. They were in every city from the time of the Babylonish captivity, and had service in them thrice a day on three days in the week. In every synagogue was a council of grave and wise persons, over whom was a president, called the ruler of the synagogue. But the word here, as well as in many other texts, signifies any place of public concourse.

Verse 6.

Enter into thy closet - That is, do it with as much secrecy as thou canst.

Verse 7.

Use not vain repetitions - To repeat any words without meaning them, is certainly a vain repetition. Therefore we should be extremely careful in all our prayers to mean what we say; and to say only what we mean from the bottom of our hearts. The vain and heathenish repetitions which we are here warned against, are most dangerous, and yet very common; which is a principal cause why so many, who still profess religion, are a disgrace to it. Indeed all the words in the world are not equivalent to one holy desire. And the very best prayers are but vain repetitions, if they are not the language of the heart.

Verse 8.

Your Father knoweth what things ye have need of - We do not pray to inform God of our wants. Omniscient as he is, he cannot be informed of any thing which he knew not before: and he is always willing to relieve them. The chief thing wanting is, a fit disposition on our part to receive his grace and blessing. Consequently, one great office of prayer is, to produce such a disposition in us: to exercise our dependence on God; to increase our desire of the things we ask for; to us so sensible of our wants, that we may never cease wrestling till we have prevailed for the blessing.

Verse 9, 10.

Thus therefore pray ye - He who best knew what we ought to pray for, and how we ought to pray, what matter of desire, what manner of address would most please himself, would best become us, has here dictated to us a most perfect and universal form of prayer, comprehending all our real wants, expressing all our lawful desires; a complete directory and full exercise of all our devotions. Thus - For these things; sometimes in these words, at least in this manner, short, close, full. This prayer consists of three parts, the preface, the petitions, and the conclusion. The preface, Our Father, who art in heaven, lays a general foundation for prayer, comprising what we must first know of God, before we can pray in confidence of being heard. It likewise points out to us our that faith, humility, love, of God and man, with which we are to approach God in prayer.

Our Father - Who art good and gracious to all, our Creator, our Preserver; the Father of our Lord, and of us in him, thy children by adoption and grace: not my Father only, who now cry unto thee, but the Father of the universe, of angels and men: who art in heaven - Beholding all things, both in heaven and earth; knowing every creature, and all the works of every creature, and every possible event from everlasting to everlasting: the almighty Lord and Ruler of all, superintending and disposing all things; in heaven - Eminently there, but not there alone, seeing thou fillest heaven and earth.
Hallowed be thy name - Mayest thou, O Father, be truly known by all intelligent beings, and with affections suitable to that knowledge: mayest thou be duly honoured, loved, feared, by all in heaven and in earth, by all angels and all men.
Thy kingdom come - May thy kingdom of grace come quickly, and swallow up all the kingdoms of the earth: may all mankind, receiving thee, O Christ, for their king, truly believing in thy name, be filled with righteousness, and peace, and joy; with holiness and happiness, till they are removed hence into thy kingdom of glory, to reign with thee forever and ever.
Thy will be done on earth, as it is in heaven - May all the inhabitants of the earth do thy will as willingly as the holy angels: may these do it continually even as they, without any interruption of their willing service; yea, and perfectly as they: mayest thou, O Spirit of grace, through the blood of the everlasting covenant, make them perfect in every good work to do thy will, and work in them all that is well pleasing in thy sight.

Verse 11.

Give us - O Father (for we claim nothing of right, but only of thy free mercy) this day - (for we take no thought for the morrow) our daily bread - All things needful for our souls and bodies: not only the meat that perisheth, but the sacramental bread, and thy grace, the food which endureth to everlasting life.

Verse 12.

And forgive us our debts, as we also forgive our debtors - Give us, O Lord, redemption in thy blood, even the forgiveness of sins: as thou enablest us freely and fully to forgive every man, so do thou forgive all our trespasses.

Verse 13.

And lead us not into temptation, but deliver us from evil - Whenever we are tempted, O thou that helpest our infirmities, suffer us not to enter into temptation; to be overcome or suffer loss thereby; but make a way for us to escape, so that we may be more than conquerors, through thy love, over sin and all the consequences of it. Now the principal desire of a Christian's heart being the glory of God, (ver. 9, 10, ) and all he wants for himself or his brethren being the daily bread of soul and body, (or the support of life, animal and spiritual, ) pardon of sin, and deliverance from the power of it and of the devil, (ver. 11, 12, 13, ) there is nothing beside that a Christian can wish for; therefore this prayer comprehends all his desires. Eternal life is the certain consequence, or rather completion of holiness.

For thine is the kingdom - The sovereign right of all things that are or ever were created: The power - the executive power, whereby thou governest all things in thy everlasting kingdom: And the glory - The praise due from every creature, for thy power, and all thy wondrous works, and the mightiness of thy kingdom, which endureth through all ages, even forever and ever. It is observable, that though the doxology, as well as the petitions of this prayer, is threefold, and is directed to the Father, Son, and Holy Ghost distinctly, yet is the whole fully applicable both to every person, and to the ever - blessed and undivided trinity. Luke xi, 2.

Verse 14.

Mark xi, 25.

Verse 16.

When ye fast? - Our Lord does not enjoin either fasting, alms- deeds, or prayer: all these being duties which were before fully established in the Church of God. Disfigure - By the dust and ashes which they put upon their heads, as was usual at the times of solemn humiliation.

Verse 17.

Anoint thy head - So the Jews frequently did. Dress thyself as usual.

Verse 19.

Lay not up for yourselves - Our Lord here makes a transition from religious to common actions, and warns us of another snare, the love of money, as inconsistent with purity of intention as the love of praise. Where rust and moth consume - Where all things are perishable and transient. He may likewise have a further view in these words, even to guard us against making any thing on earth our treasure. For then a thing properly becomes our treasure, when we set our affections upon it. Luke xii, 33.

Verse 21.

Luke xi, 34.

Verse 22.

The eye is the lamp of the body - And what the eye is to the body, the intention is to the soul. We may observe with what exact propriety our Lord places purity of intention between worldly desires and worldly cares, either of which directly tend to destroy. If thine eye be single - Singly fixed on God and heaven, thy whole soul will be full of holiness and happiness. If thine eye be evil - Not single, aiming at any thing else.

Verse 24.

Mammon - Riches, money; any thing loved or sought, without reference to God. Luke xvi, 13.

Verse 25.

And if you serve God, you need be careful for nothing. Therefore take no thought - That is, be not anxiously careful. Beware of worldly cares; for these are as inconsistent with the true service of God as worldly desires. Is not the life more than meat? - And if God give the greater gift, will he deny the smaller? Luke xii, 22.

Verse 27.

And which of you - If you are ever so careful, can even add a moment to your own life thereby? This seems to be far the most easy and natural sense of the words.

Verse 29.

Solomon in all his glory was not arrayed like one of these - Not in garments of so pure a white. The eastern monarchs were often clothed in white robes.

Verse 30.

The grass of the field - is a general expression, including both herbs and flowers. Into the still - This is the natural sense of the passage. For it can hardly be supposed that grass or flowers should be thrown into the oven the day after they were cut down. Neither is it the custom in the hottest countries, where they dry fastest, to heat ovens with them. If God so clothe - The word properly implies, the putting on a complete dress, that surrounds the body on all sides; and beautifully expresses that external membrane, which (like the skin in a human body) at once adorns the tender fabric of the vegetable, and guards it from the injuries of the weather. Every microscope in which a flower is viewed gives a lively comment on this text.

Verse 31.

Therefore take not thought - How kind are these precepts! The substance of which is only this, Do thyself no harm! Let us not be so ungrateful to him, nor so injurious to ourselves, as to harass and oppress our minds with that burden of anxiety, which he has so graciously taken off. Every verse speaks at once to the understanding, and to the heart. We will not therefore indulge these unnecessary, these useless, these mischievous cares. We will not borrow the anxieties and distresses of the morrow, to aggravate those of the present day. Rather we will cheerfully repose ourselves on that heavenly Father, who knows we have need of these things; who has given us the life, which is more than meat, and the body, which is more than raiment. And thus instructed in the philosophy of our heavenly Master, we will learn a lesson of faith and cheer. fulness from every bird of the air, and every flower of the field.

Verse 33.

Seek the kingdom of God and his righteousness - Singly aim at this, that God, reigning in your heart, may fill it with the righteousness above described. And indeed whosoever seeks this first, will soon come to seek this only.

Verse 34.

The morrow shall take thought for itself - That is, be careful for the morrow when it comes. The evil thereof - Speaking after the manner of men. But all trouble is, upon the whole, a real good. It is good physic which God dispenses daily to his children, according to the need and the strength of each.

MATTHEW CHAPTER 7

Our Lord now proceeds to warn us against the chief hindrances of holiness. And how wisely does he begin with judging? wherein all young converts are so apt to spend that zeal which is given them for better purposes.

Verse 1.

Judge not - any man without full, clear, certain knowledge, without absolute necessity, without tender love. Luke vi, 37.

Verse 2.

With what measure ye mete, it shall be measured to you - Awful words! So we may, as it were, choose for ourselves, whether God shall be severe or merciful to us. God and man will favour the candid and benevolent: but they must expect judgment without mercy, who have showed no mercy.

Verse 3.

In particular, why do you open your eyes to any fault of your brother, while you yourself are guilty of a much greater? The mote - The word properly signifies a splinter or shiver of wood. This and a beam, its opposite, were proverbially used by the Jews, to denote, the one, small infirmities, the other, gross, palpable faults. Luke vi, 41.

Verse 4.

How sayest thou - With what face?

Verse 5.

Thou hypocrite - It is mere hypocrisy to pretend zeal for the amendment of others while we have none for our own. Then - When that which obstructed thy sight is removed.

Verse 6.

Here is another instance of that transposition, where of the two things proposed, the latter is first treated of. Give not - to dogs - lest turning they rend you: Cast not - to swine - lest they trample them under foot. Yet even then, when the beam is cast out of thine own eye, Give not - That is, talk not of the deep things of God to those whom you know to be wallowing in sin. neither declare the great things God hath done for your soul to the profane, furious, persecuting wretches. Talk not of perfection, for instance, to the former; not of your experience to the latter. But our Lord does in nowise forbid us to reprove, as occasion is, both the one and the other.

Verse 7.

But ask - Pray for them, as well as for yourselves: in this there can be no such danger. Seek - Add your own diligent endeavours to your asking: and knock - Persevere importunately in that diligence. Luke xi, 9.

Verse 8.

For every one that asketh receiveth - Provided he ask aright, and ask what is agreeable to God's will.

Verse 11.

To them that ask him - But on this condition, that ye follow the example of his goodness, by doing to all as ye would they should do to you. For this is the law and the prophets - This is the sum of all, exactly answering Chap. v, 17. The whole is comprised in one word, Imitate the God of love. Thus far proceeds the doctrinal part of the sermon. In the next verse begins the exhortation to practice it.

Verse 12.

Luke vi, 31.

Verse 13.

The strait gate - The holiness described in the foregoing chapters. And this is the narrow way. Wide is the gate, and many there are that go in through it - They need not seek for this; they come to it of course. Many go in through it, because strait is the other gate - Therefore they do not care for it; they like a wider gate. Luke xiii, 24.

Verse 15.

Beware of false prophets - Who in their preaching describe a broad way to heaven: it is their prophesying, their teaching the broad way, rather than their walking in it themselves, that is here chiefly spoken of. All those are false prophets, who teach any other way than that our Lord hath here marked out. In sheep's clothing - With outside religion and fair professions of love: Wolves - Not feeding, but destroying souls.

Verse 16.

By their fruits ye shall know them - A short, plain, easy rule, whereby to know true from false prophets: and one that may be applied by people of the weakest capacity, who are not accustomed to deep reasoning. True prophets convert sinners to God, or at least confirm and strengthen those that are converted. False prophets do not. They also are false prophets, who though speaking the very truth, yet are not sent by the Spirit of God, but come in their own name, to declare it: their grand mark is, "Not turning men from the power of Satan to God." Luke vi, 43, 44.

Verse 18.

A good tree cannot bring forth evil fruit, neither a corrupt tree good fruit - But it is certain, the goodness or badness here mentioned respects the doctrine, rather than the personal character. For a bad man preaching the good doctrine here delivered, is sometimes an instrument of converting sinners to God. Yet I do not aver, that all are true prophets who speak the truth, and thereby convert sinners. I only affirm, that none are such who do not.

Verse 19.

Every tree that bringeth not forth good fruit is hewn down and cast into the fire - How dreadful then is the condition of that teacher who hath brought no sinners to God!

Verse 21.

Not every one - That is, no one that saith, Lord, Lord - That makes a mere profession of me and my religion, shall enter - Whatever their false teachers may assure them to the contrary: He that doth the will of my Father - as I have now declared it. Observe: every thing short of this is only saying, Lord, Lord. Luke vi, 46.

Verse 22.

We have prophesied - We have declared the mysteries of thy kingdom, wrote books; preached excellent sermons: In thy name done many wonderful works - So that even the working of miracles is no proof that a man has saving faith.

Verse 23.

I never knew you - There never was a time that I approved of you: so that as many souls as they had saved, they were themselves never saved from their sins. Lord, is it my case? Luke xiii, 27.

Verse 24.

Luke vi, 47.

Verse 29.

He taught them - The multitudes, as one having authority - With a dignity and majesty peculiar to himself as the great Lawgiver, and with the demonstration and power of the Spirit: and not as the scribes - Who only expounded the law of another; and that in a lifeless, ineffectual manner.

MATTHEW CHAPTER 8

Verse 2.

A leper came - Leprosies in those countries were seldom curable by natural means, any more than palsies or lunacy. Probably this leper, though he might not mix with the people, had heard our Lord at a distance. Mark i, 40; Luke v, 12.

Verse 4.

See thou tell no man - Perhaps our Lord only meant here, Not till thou hast showed thyself to the priest-who was appointed to inquire into the case of leprosy. But many others he commanded, absolutely, to tell none of the miracles he had wrought upon them. And this he seems to have done, chiefly for one or more of these reasons:

To prevent the multitude from thronging him, in the manner related Mark i, 45.
To fulfil the prophecy, Isaiah xlii, 1, that he would not be vain or ostentatious. This reason St. Matthew assigns, chap. xii, 17, etc.
To avoid the being taken by force and made a king, John vi, 15. And,
That he might not enrage the chief priests, scribes, and Pharisees, who were the most bitter against him, any more than was unavoidable, Matt. xvi, 20, 21. For a testimony - That I am the Messiah; to them - The priests, who otherwise might have pleaded want of evidence. Lev. xiv, 2.

Verse 5.

There came to him a centurion - A captain of a hundred Roman soldiers. Probably he came a little way toward him, and then went back. He thought himself not worthy to come in person, and therefore spoke the words that follow by his messengers. As it is not unusual in all languages, so in the Hebrew it is peculiarly frequent, to ascribe to a person himself the thing which is done, and the words which are spoken by his order. And accordingly St. Matthew relates as said by the centurion himself, what others said by order from him. An instance of the same kind we have in the case of Zebedee's children. From St. Matthew xx, 20, we learn it was their mother that spoke those words, which, Mark x, 35, 37, themselves are said to speak; because she was only their mouth. Yet from ver. 13, Go thy way home, it appears he at length came in person, probably on hearing that Jesus was nearer to his house than he apprehended when he sent the second message by his friends. Luke vii, 1.

Verse 8.

The centurion answered - By his second messengers.

Verse 9.

For I am a man under authority - I am only an inferior officer: and what I command, is done even in my absence: how much more what thou commandest, who art Lord of all!

Verse 10.

I have not found so great faith, no, not in Israel - For the centurion was not an Israelite.

Verse 11.

Many from the farthest parts of the earth shall embrace the terms and enjoy the rewards of the Gospel covenant established with Abraham. But the Jews, who have the first title to them, shall be shut out from the feast; from grace here, and hereafter from glory. Luke xiii, 29.

Verse 12.

The outer darkness - Our Lord here alludes to the custom the ancients had of making their feast in the night time. Probably while he was speaking this, the centurion came in person. Matt. xiii, 42, 50; xxii, 13; xxiv, 51; xxv, 30.

Verse 14.

Peter's wife's mother - St. Peter was then a young man, as were all the apostles. Mark i, 29; Luke iv, 38.

Verse 16.

Mark i, 32; Luke iv, 40.

Verse 17.

Whereby was fulfilled what was spoken by the Prophet Isaiah - He spoke it in a more exalted sense. The evangelist here only alludes to those words, as being capable of this lower meaning also. Such instances are frequent in the sacred writings, and are elegancies rather than imperfections. He fulfilled these words in the highest sense, by bearing our sins in his own body on the tree: in a lower sense, by sympathizing with us in our sorrows, and healing us of the diseases which were the fruit of sin. Isaiah liii, 4.

Verse 18.

He commanded to go to the other side - That both himself and the people might have a little rest.

Verse 19.

Luke ix, 57.

Verse 20.

The Son of man - The expression is borrowed from Dan. vii, 13, and is the appellation which Christ generally gives himself: which he seems to do out of humility, as having some relation to his mean appearance in this world. Hath not where to lay his head - Therefore do not follow me from any view of temporal advantage.

Verse 21.

Another said - I will follow thee without any such view; but I must mind my business first. It is not certain that his father was already dead. Perhaps his son desired to stay with him, being very old, till his death.

Verse 22.

But Jesus said - When God calls, leave the business of the world to them who are dead to God.

Verse 23.

Mark iv, 35; Luke viii, 22.

Verse 24.

The ship was covered - So man's extremity is God's opportunity.

Verse 26.

Why are ye fearful - Then he rebuked the winds - First, he composed their spirits, and then the sea.

Verse 28.

The country of the Gergesenes - Or of the Gadarenes - Gergesa and Gadara were towns near each other. Hence the country between them took its name, sometimes from the one, sometimes from the other. There met him two demoniacs - St. Mark and St. Luke mention only one, who was probably the fiercer of the two, and the person who spoke to our Lord first. But this is no way inconsistent with the account which St. Matthew gives. The tombs - Doubtless those malevolent spirits love such tokens of death and destruction. Tombs were usually in those days in desert places, at a distance from towns, and were often made in the sides of caves, in the rocks and mountains. No one could pass - Safely. Mark v, 1; Luke viii, 26.

Verse 29.

What have we to do with thee - This is a Hebrew phrase, which signifies. Why do you concern yourself about us? 2 Sam. xvi, 10. Before the time - The great day.

Verse 30.

There was a herd of many swine - Which it was not lawful for the Jews to keep. Therefore our Lord both justly and mercifully permitted them to be destroyed.

Verse 31.

He said, Go - A word of permission only, not command.

Verse 34.

They besought him to depart out of their coasts - They loved their swine so much better than their souls! How many are of the same mind!

MATTHEW CHAPTER 9

Verse 1.

His own city - Capernaum, chap. iv, 13; Mark v, 18; Luke viii, 37.

Verse 2.

Seeing their faith - Both that of the paralytic, and of them that brought him. Son - A title of tenderness and condescension. Mark ii, 3; Luke v, 18.

Verse 2.

This man blasphemeth - Attributing to himself a power (that of forgiving sins) which belongs to God only.

Verse 5.

Which is easier - Do not both of them argue a Divine power? Therefore if I can heal his disease, I can forgive his sins: especially as his disease is the consequence of his sins. Therefore these must be taken away, if that is.

Verse 6.

On earth - Even in my state of humiliation.

Verse 8.

So what was to the scribes an occasion of blaspheming, was to the people an incitement to praise God.

Verse 9.

He saw a man named Matthew - Modestly so called by himself. The other evangelists call him by his more honourable name, Levi. Sitting - In the very height of his business, at the receipt of custom - The custom house, or place where the customs were received. Mark ii, 14; Luke v, 27.

Verse 10.

As Jesus sat at table in the house - Of Matthew, who having invited many of his old companions, made him a feast, Mark ii, 15; and that a great one, though he does not himself mention it. The publicans, or collectors of the taxes which the Jews paid the Romans, were infamous for their illegal exactions: Sinners - Open, notorious, sinners.

Verse 11.

The Pharisees said to his disciples, Why eateth your Master? - Thus they commonly ask our Lord, Why do thy disciples this? And his disciples, Why doth your Master?

Verse 13.

Go ye and learn - Ye that take upon you to teach others. I will have mercy and not sacrifice - That is, I will have mercy rather than sacrifice. I love acts of mercy better than sacrifice itself. Hosea vi, 6.

Verse 14.

Then - While he was at table. Mark ii, 18; Luke v, 33.

Verse 2.

The children of the bride chamber - The companions of the bridegroom. Mourn - Mourning and fasting usually go together. As if he had said, While I am with them, it is a festival time, a season of rejoicing, not mourning. But after I am gone, all my disciples likewise shall be in fastings often.

Verse 16.

This is one reason, - It is not a proper time for them to fast. Another is, they are not ripe for it. New cloth - The words in the original properly signify cloth that hath not passed through the fuller's hands, and which is consequently much harsher than what has been washed and worn; and therefore yielding less than that, will tear away the edges to which it is sewed.

Verse 17.

New - Fermenting wine will soon burst those bottles, the leather of which is almost worn out. The word properly means vessels made of goats' skins, wherein they formerly put wine, (and do in some countries to this day) to convey it from place to place. Put new wine into new bottles - Give harsh doctrines to such as have strength to receive them.

Verse 18.

Just dead - He had left her at the point of death, Mark v, 23. Probably a messenger had now informed him she was dead. Mark v, 22; Luke viii, 41.

Verse 20.

Coming behind - Out of bashfulness and humility.

Verse 22.

Take courage - Probably she was struck with fear, when he turned and looked upon her, Mark v, 33; Luke viii, 47; lest she should have offended him, by touching his garment privately; and the more so, because she was unclean according to the law, Lev. xv, 25.

Verse 23.

The minstrels - The musicians. The original word means flute players. Musical instruments were used by the Jews as well as the heathens, in their Lamentations for the dead, to soothe the melancholy of surviving friends, by soft and solemn notes. And there were persons who made it their business to perform this, while others sung to their music. Flutes were used especially on the death of children; louder instruments on the death of grown persons.

Verse 24.

Withdraw - There is no need of you now; for the maid is not dead - Her life is not at an end; but sleepeth - This is only a temporary suspension of sense and motion, which should rather be termed sleep than death.

Verse 25.

The maid arose - Christ raised three dead persons to life; this child, the widow's son, and Lazarus: one newly departed, another on the bier, the third smelling in the grave: to show us that no degree of death is so desperate as to be past his help.

Verse 32.

Luke xi, 14.

Verse 33.

Even in Israel - Where so many wonders have been seen.

Verse 36.

Because they were faint - In soul rather than in body. As sheep having no shepherd - And yet they had many teachers; they had scribes in every city. But they had none who cared for their souls, and none that were able, if they had been willing, to have wrought any deliverance. They had no pastors after God's own heart.

Verse 37.

The harvest truly is great - When Christ came into the world, it was properly the time of harvest; till then it was the seed time only. But the labourers are few - Those whom God sends; who are holy, and convert sinners. Of others there are many. Luke x, 2.

Verse 38.

The Lord of the harvest - Whose peculiar work and office it is, and who alone is able to do it: that he would thrust forth - for it is an employ not pleasing to flesh and blood; so full of reproach, labour, danger, temptation of every kind, that nature may well be averse to it. Those who never felt this, never yet knew what it is to be labourers in Christ's harvest. He sends them forth, when he calls them by his Spirit, furnishes them with grace and gifts for the work, and makes a way for them to be employed therein.

MATTHEW CHAPTER 10

Verse 1.

His twelve disciples - Hence it appears that he had already chosen out of his disciples, those whom he afterward termed apostles. The number seems to have relation to the twelve patriarchs, and the twelve tribes of Israel. Mark iii, 14; vi, 7; Luke vi, 13; ix, 1.

Verse 2.

The first, Simon - The first who was called to a constant attendance on Christ; although Andrew had seen him before Simon. Acts i, 13.

Verse 3.

Lebbeus - Commonly called Judas, the brother of James.

Verse 4.

Iscariot - So called from Iscarioth, (the place of his birth, ) a town of the tribe of Ephraim, near the city of Samaria.

Verse 5.

These twelve Jesus sent forth - Herein exercising his supreme authority, as God over all. None but God can give men authority to preach his word. Go not - Their commission was thus confined now, because the calling of the Gentiles was deferred till after the more plentiful effusion of the Holy Ghost on the day of pentecost. Enter not - Not to preach; but they might to buy what they wanted, John iv, 9.

Verse 8.

Cast out devils - It is a great relief to the spirits of an infidel, sinking under a dread, that possibly the Gospel may be true, to find it observed by a learned brother, that the diseases therein ascribed to the operation of the devil have the very same symptoms with the natural diseases of lunacy, epilepsy, or convulsions; whence he readily and very willingly concludes, that the devil had no hand in them. But it were well to stop and consider a little. Suppose God should suffer an evil spirit to usurp the same power over a man's body, as the man himself has naturally; and suppose him actually to exercise that power; could we conclude the devil had no hand therein, because his body was bent in the very same manner wherein the man himself might have bent it naturally? And suppose God gives an evil spirit a greater power, to effect immediately the organ of the nerves in the brain, by irritating them to produce violent motions, or so relaxing them that they can produce little or no motion; still the symptoms will be those of over tense nerves, as in madness, epilepsies, convulsions; or of relaxed nerves, as in paralytic cases. But could we conclude thence that the devil had no hand in them? Will any man affirm that God cannot or will not, on any occasion whatever, give such a power to an evil spirit? Or that effects, the like of which may be produced by natural causes, cannot possibly be produced by preternatural? If this be possible, then he who affirms it was so, in any particular case, cannot be justly charged with falsehood, merely for affirming the reality of a possible thing. Yet in this manner are the evangelists treated by those unhappy men, who above all things dread the truth of the Gospel, because, if it is true, they are of all men the most miserable. Freely ye have received - All things; in particular the power of working miracles; freely give - Exert that power wherever you come. Mark vi, 7; Luke ix, 2.

Verse 9.

Provide not - The stress seems to lie on this word: they might use what they had ready; but they might not stay a moment to provide any thing more, neither take any thought about it. Nor indeed were they to take any thing with them, more than was strictly necessary.

Lest it should retard them.
Because they were to learn hereby to trust to God in all future exigencies.

Verse 10.

Neither scrip - That is, a wallet, or bag to hold provisions: Nor yet a staff - We read, Mark vi, 8, Take nothing, save a staff only. He that had one might take it; they that had none, might not provide any. For the workman is worthy of his maintenance - The word includes all that is mentioned in the 9th and 10th verses; all that they were forbidden to provide for themselves, so far as it was needful for them. Luke x, 7.

Verse 11.

Inquire who is worthy - That you should abide with him: who is disposed to receive the Gospel. There abide - In that house, till ye leave the town. Mark vi, 10; Luke ix, 4.

Verse 12.

Salute it - In the usual Jewish form, "Peace (that is, all blessings) be to this house."

Verse 13.

If the house be worthy - of it, God shall give them the peace you wish them. If not, he shall give you what they refuse. The same will be the case, when we pray for them that are not worthy.

Verse 14.

Shake off the dust from your feet - The Jews thought the land of Israel so peculiarly holy, that when they came home from any heathen country, they stopped at the borders and shook or wiped off the dust of it from their feet, that the holy land might not be polluted with it. Therefore the action here enjoined was a lively intimation, that those Jews who had rejected the Gospel were holy no longer, but were on a level with heathens and idolaters.

Verse 16.

Luke x, 3.

Verse 17.

But think not that all your innocence and all your wisdom will screen you from persecution. They will scourge you in their synagogues - In these the Jews held their courts of judicature, about both civil and ecclesiastical affairs. Matt. xxiv, 9.

Verse 19.

Take no thought - Neither at this time, on any sudden call, need we be careful how or what to answer. Luke xii, 11.

Verse 21.

Luke xxi, 16.

Verse 22.

Of all men - That know not God. Matt. xxiv, 13.

Verse 23.

Ye shall not have gone over the cities of Israel - Make what haste ye will; till the Son of man be come - To destroy their temple and nation.

Verse 24.

Luke vi, 30; John xv, 20.

Verse 25.

How much more - This cannot refer to the quantity of reproach and persecution: (for in this the servant cannot be above his Lord:) but only to the certainty of it. Matt. xii, 24.

Verse 26.

Therefore fear them not - For ye have only the same usage with your Lord. There is nothing covered - So that however they may slander you now, your innocence will at length appear. Mark iv, 22; Luke viii, 17; xii, 2.

Verse 27.

Even what I now tell you secretly is not to be kept secret long, but declared publicly. Therefore, What ye hear in the ear, publish on the house-top - Two customs of the Jews seem to be alluded to here. Their doctors used to whisper in the ear of their disciples what they were to pronounce aloud to others. And as their houses were low and flat roofed, they sometimes preached to the people from thence. Luke xii, 3.

Verse 28.

And be not afraid - of any thing which ye may suffer for proclaiming it. Be afraid of him who is able to destroy both body and soul in hell - It is remarkable, that our Lord commands those who love God, still to fear him, even on this account, under this notion.

Verse 29, 30.

The particular providence of God is another reason for your not fearing man. For this extends to the very smallest things. And if he has such care over the most inconsiderable creatures, how much more will he take care of you, (provided you confess him before men, before powerful enemies of the truth,) and that not only in this life, but in the other also?

Verse 32.

Whosoever shall confess me - Publicly acknowledge me for the promised Messiah. But this confession implies the receiving his whole doctrine, Mark viii, 38, and obeying all his commandments. Luke ix, 26.

Verse 33, 34.

Whosoever shall deny me before men - To which ye will be strongly tempted. For Think not that I am come - That is, think not that universal peace will be the immediate consequence of my coming. Just the contrary. Both public and private divisions will follow, wheresoever my Gospel comes with power. Ye - this is not the design, though it be the event of his coming, through the opposition of devils and men.

Verse 36.

And the foes of a man - That loves and follows me. Micah vii, 6.

Verse 37.

He that loveth father or mother more than me - He that is not ready to give up all these, when they stand in competition with his duty.

Verse 38.

He that taketh not his cross - That is, whatever pain or inconvenience cannot be avoided, but by doing some evil, or omitting some good. Matt. xvi, 24; Luke xiv, 27.

Verse 39.

He that findeth his life shall lose it - He that saves his life by denying me, shall lose it eternally; and he that loseth his life by confessing me, shall save it eternally. And as you shall be thus rewarded, so in proportion shall they who entertain you for my sake. Matt. xvi, 25; John xii, 25.

Verse 40.

Matt. xviii, 5; Luke x, 16; John xiii, 20.

Verse 41.

He that entertaineth a prophet - That is, a preacher of the Gospel: In the name of a prophet - That is, because he is such, shall share in his reward.

Verse 42.

One of these little ones - The very least Christian. Mark ix, 41.

MATTHEW CHAPTER 11

Verse 1.

In their cities - The other cities of Israel.

Verse 2.

He sent two of his disciples - Not because he doubted himself; but to confirm their faith. Luke vii, 18.

Verse 3.

He that is to come - The Messiah.

Verse 4.

Go and tell John the things that ye hear and see - Which are a stronger proof of my being the Messiah, than any bare assertion can be.

Verse 5.

The poor have the Gospel preached to them - The greatest mercy of all. Isaiah xxix, 18; xxxv, 5.

Verse 6.

Happy is he who shall not be offended at me - Notwithstanding all these proofs that I am the Messiah.

Verse 7.

As they departed, he said concerning John - Of whom probably he would not have said so much when they were present. A reed shaken by the wind? - No; nothing could ever shake John in the testimony he gave to the truth. The expression is proverbial.

Verse 8.

A man clothed in soft, delicate raiment - An effeminate courtier, accustomed to fawning and flattery? You may expect to find persons of such a character in palaces; not in a wilderness.

Verse 9.

More than a prophet - For the prophets only pointed me out afar off; but John was my immediate forerunner.

Verse 10.

Mal. iii, 1.

Verse 11.

But he that is least in the kingdom of heaven, is greater than he - Which an ancient author explains thus: - "One perfect in the law, as John was, is inferior to one who is baptized into the death of Christ. For this is the kingdom of heaven, even to be buried with Christ, and to be raised up together with him. John was greater than all who had been then born of women, but he was cut off before the kingdom of heaven was given." [He seems to mean, that righteousness, peace, and joy, which constitute the present inward kingdom of heaven.] "He was blameless as to that righteousness which is by the law; but he fell short of those who are perfected by the spirit of life which is in Christ. Whosoever, therefore, is least in the kingdom of heaven, by Christian regeneration, is greater than any who has attained only the righteousness of the law, because the law maketh nothing perfect." It may farther mean, the least true Christian believer has a more perfect knowledge of Jesus Christ, of his redemption and kingdom, than John the Baptist had, who died before the full manifestation of the Gospel.

Verse 12.

And from the days of John - That is, from the time that John had fulfilled his ministry, men rush into my kingdom with a violence like that of those who are taking a city by storm.

Verse 13.

For all the prophets and the law prophesied until John - For all that is written in the law and the prophets only foretold as distant what is now fulfilled. In John the old dispensation expired, and the new began. Luke xvi, 16.

Verse 14.

Mal. iv, 5.

Verse 15.

He that hath ears to hear, let him hear - A kind of proverbial expression; requiring the deepest attention to what is spoken.

Verse 16.

This generation - That is, the men of this age. They are like those froward children of whom their fellows complain, that they will be pleased no way.

Verse 18.

John came neither eating nor drinking - In a rigorous austere way, like Elijah. And they say, He hath a devil - Is melancholy, from the influence of an evil spirit.

Verse 19.

The Son of man came eating and drinking - Conversing in a free, familiar way. Wisdom is justified by her children - That is, my wisdom herein is acknowledged by those who are truly wise.

Verse 20.

Then began he to upbraid the cities - It is observable he had never upbraided them before. Indeed at first they received him with all gladness, Capernaum in particular.

Verse 21.

Woe to thee, Chorazin - That is, miserable art thou. For these are not curses or imprecations, as has been commonly supposed; but a solemn, compassionate declaration of the misery they were bringing on themselves. Chorazin and Bethsaida were cities of Galilee, standing by the lake Gennesareth. Tyre and Sidon were cities of Phenicia, lying on the sea shore. The inhabitants of them were heathens. Luke x, 13.

Verse 22, 24.

Moreover I say unto you - Beside the general denunciation of woee to those stubborn unbelievers, the degree of their misery will be greater than even that of Tyre and Sidon, yea, of Sodom.

Verse 23.

Thou Capernaum, who hast been exalted to heaven - That is, highly honoured by my presence and miracles.

Verse 25.

Jesus answering - This word does not always imply, that something had been spoken, to which an answer is now made. It often means no more than the speaking in reference to some action or circumstance preceding. The following words Christ speaks in reference to the case of the cities above mentioned: I thank thee - That is, I acknowledge and joyfully adore the justice and mercy of thy dispensations: Because thou hast hid - That is, because thou hast suffered these things to be hid from men, who are in other respects wise and prudent, while thou hast discovered them to those of the weakest understanding, to them who are only wise to Godward. Luke x, 21.

Verse 27.

All things are delivered to me - Our Lord, here addressing himself to his disciples, shows why men, wise in other things, do not know this: namely, because none can know it by natural reason: none but those to whom he revealeth it.

Verse 28.

Come to me - Here he shows to whom he is pleased to reveal these things to the weary and heavy laden; ye that labour - After rest in God: and are heavy laden - With the guilt and power of sin: and I will give you rest - I alone (for none else can) will freely give you (what ye cannot purchase) rest from the guilt of sin by justification, and from the power of sin by sanctification.

Verse 29.

Take my yoke upon you - Believe in me: receive me as your prophet, priest, and king. For I am meek and lowly in heart - Meek toward all men, lowly toward God: and ye shall find rest - Whoever therefore does not find rest of soul, is not meek and lowly. The fault is not in the yoke of Christ: but in thee, who hast not taken it upon thee. Nor is it possible for any one to be discontented, but through want of meekness or lowliness.

Verse 30.

For my yoke is easy - Or rather gracious, sweet, benign, delightful: and my burden - Contrary to those of men, is ease, liberty, and honour.

MATTHEW CHAPTER 12

Verse 1.

His disciples plucked the ears of corn, and ate - Just what sufficed for present necessity: dried corn was a common food among the Jews. Mark ii, 23; Luke vi, 1.

Verse 3.

Have ye not read what David did - And necessity was a sufficient plea for his transgressing the law in a higher instance.

Verse 4.

He entered into the house of God - Into the tabernacle. The temple was not yet built. The show bread - So they called the bread which the priest, who served that week, put every Sabbath day on the golden table that was in the holy place, before the Lord. The loaves were twelve in number, and represented the twelve tribes of Israel: when the new were brought, the stale were taken away, but were to be eaten by the priests only. 1 Sam. xxi, 6.

Verse 5.

The priests in the temple profane the Sabbath - That is, do their ordinary work on this, as on a common day, cleansing all things, and preparing the sacrifices. A greater than the temple - If therefore the Sabbath must give way to the temple, much more must it give way to me.

Verse 7.

I will have mercy and not sacrifice - That is, when they interfere with each other, I always prefer acts of mercy, before matters of positive institution: yea, before all ceremonial institutions whatever; because these being only means of religion, are suspended of course, if circumstances occur, wherein they clash with love, which is the end of it. Matt. ix, 13.

Verse 8.

For the Son of man - Therefore they are guiltless, were it only on this account, that they act by my authority, and attend on me in my ministry, as the priests attended on God in the temple: is Lord even of the Sabbath - This certainly implies, that the Sabbath was an institution of great and distinguished importance; it may perhaps also refer to that signal act of authority which Christ afterward exerted over it, in changing it from the seventh to the first day of the week. If we suppose here is a transposition of the 7th and 8th verses, then the 8th verse is a proof of the 6th. Matt. xii, 7, 8, 6.

Verse 9.

Mark iii, 1; Luke vi, 6.

Verse 12.

It is lawful to do good on the Sabbath day - To save a beast, much more a man.

Verse 18.

He shall show judgment to the heathens - That is, he shall publish the merciful Gospel to them also: the Hebrew word signifies either mercy or justice. Isaiah xlii, 1, etc.

Verse 19.

He shall not strive, nor clamour; neither shall any man hear his voice in the streets - That is, he shall not be contentious, noisy, or ostentatious: but gentle, quiet, and lowly. We may observe each word rises above the other, expressing a still higher degree of humility and gentleness.

Verse 20.

A bruised reed - A convinced sinner: one that is bruised with the weight of sin: smoking flax - One that has the least good desire, the faintest spark of grace: till he send forth judgment unto victory - That is, till he make righteousness completely victorious over all its enemies.

Verse 21.

In his name - That is, in him.

Verse 22.

A demoniac, blind and dumb - Many undoubtedly supposed these defects to be merely natural. But the Spirit of God saw otherwise, and gives the true account both of the disorder and the cure. How many disorders, seemingly natural, may even now be owing to the same cause? Luke xi, 14.

Verse 23.

Is not this the son of David - That is, the Messiah.

Verse 24.

Mark iii, 22.

Verse 25.

Jesus knowing their thoughts - It seems they had as yet only said it in their hearts.

Verse 26.

How shall his kingdom be established - Does not that subtle spirit know this is not the way to establish his kingdom?

Verse 27.

By whom do your children - That is, disciples, cast them out - It seems, some of them really did this; although the sons of Sceva could not. Therefore shall they be your judge - Ask them, if Satan will cast out Satan: let even them be Judge in this matter. And they shall convict you of obstinacy and partiality, who impute that in me to Beelzebub, which in them you impute to God. Beside, how can I rob him of his subjects, till I have conquered him? The kingdom of God is come upon you - Unawares; before you expected: so the word implies.

Verse 29.

How can one enter into the strong one's house, unless he first bind the strong one - So Christ coming into the world, which was then eminently the strong one's, Satan's house, first bound him, and then took his spoils.

Verse 30.

He that is not with me is against me - For there are no him; either a loyal subject or a rebel. And there are none upon earth, who neither promote nor obstruct his kingdom. For he that does not gather souls to God, scatters them from him.

Verse 31.

The blasphemy against the Spirit - How much stir has been made about this? How many sermons, yea, volumes, have been written concerning it? And yet there is nothing plainer in all the Bible. It is neither more nor less than the ascribing those miracles to the power of the devil, which Christ wrought by the power of the Holy Ghost. Mark iii, 28; Luke xii, 10.

Verse 32.

Whosoever speaketh against the Son of man - In any other respects: It shall be forgiven him - Upon his true repentance: But whosoever speaketh thus against the Holy Ghost, it shall not be forgiven, neither in this world nor in the world to come - This was a proverbial expression among the Jews, for a thing that would never be done. It here means farther, He shall not escape the punishment of it, either in this world, or in the world to come. The judgment of God shall overtake him, both here and hereafter.

Verse 33.

Either make the tree good and its fruit good: or make the tree corrupt and its fruit corrupt - That is, you must allow, they are both good, or both bad.- For if the fruit is good, so is the tree; if the fruit is evil, so is the tree also. For the tree is known by its fruit - As if he had said, Ye may therefore know me by my fruits. By my converting sinners to God, you may know that God hath sent me. Matt. vii, 16; Luke vi, 43.

Verse 34.

In another kind likewise, the tree is known by its fruit - Namely, the heart by the conversation.

Verse 36.

Ye may perhaps think, God does not so much regard your words. But I say to you - That not for blasphemous and profane words only, but for every idle word which men shall speak - For want of seriousness or caution; for every discourse which is not conducive to the glory of God, they shall give account in the day of judgment.

Verse 37.

For by thy words (as well as thy tempers and works) thou shalt then be either acquitted or condemned. - Your words as well as actions shall be produced in evidence for or against you, to prove whether you was a true believer or not. And according to that evidence you will either be acquitted or condemned in the great day.

Verse 38.

We would see a sign - Else we will not believe this. Matt. xvi, 1; Luke xi, 16, 29.

Verse 39.

An adulterous generation - Whose heart wanders from God, though they profess him to be their husband. Such adulterers are all those who love the world, and all who seek the friendship of it. Seeketh a sign - After all they have had already, which were abundantly sufficient to convince them, had not their hearts been estranged from God, and consequently averse to the truth. The sign of Jonah - Who was herein a type of Christ.

Verse 40.

Three days and three nights - It was customary with the eastern nations to reckon any part of a natural day of twenty-four hours, for the whole day. Accordingly they used to say a thing was done after three or seven days, if it was done on the third or seventh day, from that which was last mentioned. Instances of this may be seen, 1 Kings xx, 29; and in many other places. And as the Hebrews had no word to express a natural day, they used night and day, or day and night for it. So that to say a thing happened after three days and three nights, was with them the very same, as to say, it happened after three days, or on the third day. See Esther iv, 16; v, 1; Gen. vii, 4, 12; Exod. xxiv, 18; xxxiv, 28. Jonah ii, 1.

Verse 42.

She came from the uttermost parts of the earth - That part of Arabia from which she came was the uttermost part of the earth that way, being bounded by the sea. 1 Kings x, 1.

Verse 43.

But how dreadful will be the consequence of their rejecting me? When the unclean spirit goeth out - Not willingly, but being compelled by one that is stronger than he. He walketh - Wanders up and down; through dry places - Barren, dreary, desolate; or places not yet watered with the Gospel: Seeking rest, and findeth none - How can he, while he carries with him his own hell? And is it not the case of his children too? Reader, is it thy case? Luke xi, 24.

Verse 44.

Whence he came out - He speaks as if he had come out of his own accord: See his pride! He findeth it empty - of God, of Christ, of his Spirit: Swept - from love, lowliness, meekness, and all the fruits of the Spirit: And garnished - With levity and security: so that there is nothing to keep him out, and much to invite him in.

Verse 45.

Seven other spirits - That is, a great many; a certain number being put for an uncertain: More wicked than himself - Whence it appears, that there are degrees of wickedness among the devils themselves: They enter in and dwell - For ever in him who is forsaken of God. So shall it be to this wicked generation - Yea, and to apostates in all ages.

Verse 46.

His brethren - his kinsmen: they were the sons of Mary, the wife of Cleopas, or Alpheus, his mother's sister; and came now seeking to take him, as one beside himself, Mark iii, 21. Mark iii, 31; Luke viii, 19.

Verse 48.

And he answering, said - Our Lord's knowing why they came, sufficiently justifies his seeming disregard of them.

Verse 49, 50.

See the highest severity, and the highest goodness! Severity to his natural, goodness to his spiritual relations! In a manner disclaiming the former, who opposed the will of his heavenly Father, and owning the latter, who obeyed it.

MATTHEW CHAPTER 13

Verse 1.

Mark iv, 1; Luke viii, 4.

Verse 2.

He went into the vessel - Which constantly waited upon him, while he was on the sea coast.

Verse 3.

In parables - The word is here taken in its proper sense, for apt similes or comparisons. This way of speaking, extremely common in the eastern countries, drew and fixed the attention of many, and occasioned the truths delivered to sink the deeper into humble and serious hearers. At the same time, by an awful mixture of justice and mercy, it hid them from the proud and careless. In this chapter our Lord delivers seven parables; directing the four former (as being of general concern) to all the people; the three latter to his disciples. Behold the sower - How exquisitely proper is this parable to be an introduction to all the rest! In this our Lord answers a very obvious and a very important question. The same sower, Christ, and the same preachers sent by him, always sow the same seed: why has it not always the same effect? He that hath ears to hear, let him hear!

Verse 4.

And while he sowed, some seeds fell by the highway side, and the birds came and devoured them - It is observable, that our Lord points out the grand hindrances of our bearing fruit, in the same order as they occur. The first danger is, that the birds will devour the seed. If it escape this, there is then another danger, namely, lest it be scorched, and wither away. It is long after this that the thorns spring up and choke the good seed. A vast majority of those who hear the word of God, receive the seed as by the highway side. Of those who do not lose it by the birds, yet many receive it as on stony places. Many of them who receive it in a better soil, yet suffer the thorns to grow up, and choke it: so that few even of these endure to the end, and bear fruit unto perfection: yet in all these cases, it is not the will of God that hinders, but their own voluntary perverseness.

Verse 8.

Good ground - Soft, not like that by the highway side; deep, not like the stony ground; purged, not full of thorns.

Verse 11.

To you, who have, it is given to know the mysteries of the kingdom of heaven - The deep things which flesh and blood cannot reveal, pertaining to the inward, present kingdom of heaven. But to them who have not, it is not given - Therefore speak I in parables, that ye may understand, while they do not understand.

Verse 12.

Whosoever hath - That is, improves what he hath, uses the grace given according to the design of the giver; to him shall be given - More and more, in proportion to that improvement. But whosoever hath not - Improves it not, from him shall be taken even what he hath - Here is the grand rule of God's dealing with the children of men: a rule fixed as the pillars of heaven. This is the key to all his providential dispensations; as will appear to men and angels in that day. Matt. xxv, 29; Mark iv, 25; Luke viii, 18; xix, 26.

Verse 13.

Therefore I speak to them in parables, because seeing, they see not - In pursuance of this general rule, I do not give more knowledge to this people, be. cause they use not that which they have already: having all the means of seeing, hearing, and understanding, they use none of them: they do not effectually see, or hear, or understand any thing.

Verse 14.

Hearing ye will hear, but in nowise understand - That is, Ye will surely hear. All possible means will be given you: yet they will profit you nothing; because your heart is sensual, stupid, and insensible; your spiritual senses are shut up; yea, you have closed your eyes against the light; as being unwilling to understand the things of God, and afraid, not desirous that he should heal you. Isaiah vi, 9; John xii, 40; Acts xxviii, 26.

Verse 16.

But blessed are your eyes - For you both see and understand. You know how to prize the light which is given you. Luke x, 23.

Verse 19.

When any one heareth the word, and considereth it not - The first and most general cause of unfruitfulness. The wicked one cometh - Either inwardly; filling the mind with thoughts of other things; or by his agent. Such are all they that introduce other subjects, when men should be considering what they have heard.

Verse 20.

The seed sown on stony places, therefore sprang up soon, because it did not sink deep, (see ver. 5.) He receiveth it with joy - Perhaps with transport, with ecstasy: struck with the beauty of truth, and drawn by the preventing grace of God.

Verse 21.

Yet hath he not root in himself - No deep work of grace: no change in the ground of his heart. Nay, he has no deep conviction; and without this, good desires soon wither away. He is offended - He finds a thousand plausible pretenses for leaving so narrow and rugged a way.

Verse 22.

He that received the seed among the thorns, is he that heareth the word and considereth it - In spite of Satan and his agents: yea, hath root in himself is deeply convinced, and in a great measure inwardly changed; so that he will not draw back, even when tribulation or persecution ariseth. And yet even in him, together with the good seed, the thorns spring up, ver. 7. (perhaps unperceived at first) till they gradually choke it, destroy all its life and power, and it becometh unfruitful. Cares are thorns to the poor: wealth to the rich; the desire of other things to all. The deceitfulness of riches - Deceitful indeed! for they smile, and betray: kiss, and smite into hell. They put out the eyes, harden the heart, steal away all the life of God; fill the soul with pride, anger, love of the world; make men enemies to the whole cross of Christ! And all the while are eagerly desired, and vehemently pursued, even by those who believe there is a God!

Verse 23.

Some a hundred fold, some sixty, some thirty - That is, in various proportions; some abundantly more than others.

Verse 24.

He proposed another parable - in which he farther explains the case of unfruitful hearers. The kingdom of heaven (as has been observed before) sometimes signifies eternal glory: sometimes the way to it, inward religion; sometimes, as here, the Gospel dispensation: the phrase is likewise used for a person or thing relating to any one of those: so in this place it means, Christ preaching the Gospel, who is like a man sowing good seed - The expression, is like, both here and in several other places, only means, that the thing spoken of may be illustrated by the following similitude. Who sowed good seed in his field - God sowed nothing but good in his whole creation. Christ sowed only the good seed of truth in his Church.

Verse 25.

But while men slept - They ought to have watched: the Lord of the field sleepeth not. His enemy came and sowed darnel - This is very like wheat, and commonly grows among wheat rather than among other grain: but tares or vetches are of the pulse kind, and bear no resemblance to wheat.

Verse 26.

When the blade was sprung up, then appeared the darnel - It was not discerned before: it seldom appears, as soon as the good seed is sown: all at first appears to be peace, and love, and joy.

Verse 27.

Didst not thou sow good seed in thy field? Whence then hath it darnel? - Not from the parent of good. Even the heathen could say, "No evil can from thee proceed: 'Tis only suffer'd, not decreed: As darkness is not from the sun, Nor mount the shades, till he is gone."

Verse 28.

He said, An enemy hath done this - A plain answer to the great question concerning the origin of evil. God made men (as he did angels) intelligent creatures, and consequently free either to choose good or evil: but he implanted no evil in the human soul: An enemy (with man's concurrence) hath done this. Darnel, in the Church, is properly outside Christians, such as have the form of godliness, without the power. Open sinners, such as have neither the form nor the power, are not so properly darnel, as thistles and brambles: these ought to be rooted up without delay, and not suffered in the Christian community. Whereas should fallible men attempt to gather up the darnel, they would often root up the wheat with them.

Verse 31.

He proposed to them another parable - The former parables relate chiefly to unfruitful hearers; these that follow, to those who bear good fruit. The kingdom of heaven - Both the Gospel dispensation, and the inward kingdom. Mark iv, 30; Luke xiii, 18.

Verse 32.

The least - That is, one of the least: a way of speaking extremely common among the Jews. It becometh a tree - In those countries it grows exceeding large and high. So will the Christian doctrine spread in the world, and the life of Christ in the soul.

Verse 33.

Three measures - This was the quantity which they usually baked at once: till the whole was leavened - Thus will the Gospel leaven the world and grace the Christian. Luke xiii, 20.

Verse 34.

Without a parable spake he not unto them - That is, not at that time; at other times he did.

Verse 35.

Psalm lxxviii, 2.

Verse 38.

The good seed are the children of the kingdom - That is, the children of God, the righteous.

Verse 41.

They shall gather all things that offend - Whatever had hindered or grieved the children of God; whatever things or persons had hindered the good seed which Christ had sown from taking root or bearing fruit. The Greek word is, All scandals.

Verse 44.

The three following parables are proposed, not to the multitude, but peculiarly to the apostles: the two former of them relate to those who receive the Gospel; the third, both to those who receive, and those who preach it. The kingdom of heaven is like treasure hid in a field - The kingdom of God within us is a treasure indeed, but a treasure hid from the world, and from the most wise and prudent in it. He that finds this treasure, (perhaps when he thought it far from him, ) hides it deep in his heart, and gives up all other happiness for it.

Verse 45.

The kingdom of heaven - That is, one who earnestly seeks for it: in verse 47 it means, the Gospel preached, which is like a net gathering of every kind: just so the Gospel, wherever it is preached, gathers at first both good and bad, who are for a season full of approbation and warm with good desires. But Christian discipline, and strong, close exhortation, begin that separation in this world, which shall be accomplished by the angels of God in the world to come.

Verse 52.

Every scribe instructed unto the kingdom of heaven - That is, every duly prepared preacher of the Gospel has a treasure of Divine knowledge, out of which he is able to bring forth all sorts of instructions. The word treasure signifies any collection of things whatsoever, and the places where such collections are kept.

Verse 53.

He departed thence - He crossed the lake from Capernaum: and came once more into his own country - Nazareth: but with no better success than he had had there before.

Verse 54.

Whence hath HE - Many texts are not understood, for want of knowing the proper emphasis; and others are utterly misunderstood, by placing the emphasis wrong. To prevent this in some measure, the emphatical words are here printed in capital letters. Mark vi, 1; Luke iv, 16, 22.

Verse 55.

The carpenter's son - The Greek, word means, one that works either in wood, iron, or stone. His brethren - our kinsmen. They were the sons of Mary, sister to the virgin, and wife of Cleophas or Alpheus. James - Styled by St. Paul also, the Lord's brother, Gal. i, 19. Simon - Surnamed the Canaanite.

Verse 57.

They were offended at him - They looked on him as a mean, ignoble man, not worthy to be regarded. John iv, 44; Luke vii, 23.

Verse 58.

He wrought not many mighty works, because of their unbelief - And the reason why many mighty works are not wrought now, is not, that the faith is not everywhere planted; but, that unbelief every where prevails.

MATTHEW CHAPTER 14

Verse 1.

At that time - When our Lord had spent about a year in his public ministry. Tetrarch - King of a fourth part of his father's dominions. Mark vi, 14.

Verse 2.

He is risen from the dead - Herod was a Sadducee: and the Sadducees denied the resurrection of the dead. But Sadduceeism staggers when conscience awakes.

Verse 3.

His brother Philip's wife - Who was still alive. Mark vi, 17.

Verse 4.

It is not lawful for thee to have her - It was not lawful indeed for either of them to have her. For her father Aristobulus was their own brother. John's words were rough, like his raiment. He would not break the force of truth by using soft words, even to a king.

Verse 5.

He would have put him to death - ln his fit of passion; but he was then restrained by fear of the multitude; and afterward by the reverence he bore him.

Verse 6.

The daughter of Herodias - Afterward infamous for a life suitable to this beginning.

Verse 8.

Being before instructed by her mother - Both as to the matter and manner of her petition: She said, Give me here - Fearing if he had time to consider, he would not do it: John the Baptist's head in a charger - A large dish or bowl.

Verse 9.

And the king was sorry - Knowing that John was a good man. Yet for the oath's sake - So he murdered an innocent man from mere tenderness of conscience.

Verse 10.

And he sent and beheaded John in the prison, and his head was given to the damsel - How mysterious is the providence, which left the life of so holy a man in such infamous hands! which permitted it to be sacrificed to the malice of an abandoned harlot, the petulancy of a vain girl, and the rashness of a foolish, perhaps drunken prince, who made a prophet's head the reward of a dance! But we are sure the Almighty will repay his servants in another world for whatever they suffer in this.

Verse 13.

Jesus withdrew into a desert place;

To avoid Herod:
Because of the multitude pressing upon him, Mark vi, xxxii, and,
To talk with his disciples, newly returned from their progress, Luke ix, x, apart - From all but his disciples. John vi, 1.

Verse 15.

The time is now past - The usual meal time. Mark vi, 35; Luke ix, 12.

Verse 22.

He constrained his disciples - Who were unwilling to leave him. Mark vi, 45; John vi, 15.

Verse 24.

In the evening - Learned men say the Jews reckoned two evenings; the first beginning at three in the afternoon, the second, at sunset. If so, the latter is meant here.

Verse 25.

The fourth watch - The Jews (as well as the Romans) usually divided the night into four watches, of three hours each. The first watch began at six, the second at nine, the third at twelve, the fourth at three in the morning. If it be thou - It is the same as, Since it is thou. The particle if frequently bears this meaning, both in ours and in all languages. So it means, John xiii, 14, 17. St. Peter was in no doubt, or he would not have quitted the ship.

Verse 30.

He was afraid - Though he had been used to the sea, and was a skilful swimmer. But so it frequently is. When grace begins to act, the natural courage and strength are withdrawn.

Verse 33.

Thou art the Son of God - They mean, the Messiah.

Verse 35.

Mark vi, 45.

MATTHEW CHAPTER 15

Verse 1.

Mark vii, 1.

Verse 2.

The elders - The chief doctors or, teachers among the Jews.

Verse 3.

They wash not their hands when they eat bread - Food in general is termed bread in Hebrew; so that to eat bread is the same as to make a meal.

Verse 4.

Honour thy father and mother - Which implies all such relief as they stand in need of. Exod. xx, 12; xxi, 17.

Verse 5.

It is a gift by whatsoever thou mightest have been profited by me - That is, I have given, or at least, purpose to give to the treasury of the temple, what you might otherwise have had from me.

Verse 7.

Well did Isaiah prophesy of you, saying - That is, the description which Isaiah gave of your fathers, is exactly applicable to you. The words therefore which were a description of them, are a prophecy with regard to you.

Verse 8.

Their heart is far from me - And without this all outward worship is mere mockery of God. Isaiah xxix, 13.

Verse 9.

Teaching the commandments of men - As equal with, nay, superior to, those of God. What can be a more heinous sin?

Verse 13.

Every plant - That is, every doctrine.

Verse 14.

Let them alone - If they are indeed blind leaders of the blind; let them alone: concern not yourselves about them: a plain direction how to behave with regard to all such. Luke vi, 39.

Verse 17.

Are ye also yet without understanding - How fair and candid are the sacred historians? Never concealing or excusing their own blemishes.

Verse 19.

First evil thoughts - then murders - and the rest. Railings - The Greek word includes all reviling, backbiting, and evil speaking.

Verse 21.

Mark vii, 24.

Verse 22.

A woman of Canaan - Canaan was also called Syrophenicia, as lying between Syria properly so called, and Phenicia, by the sea side. Cried to him - From afar, Thou Son of David - So she had some knowledge of the promised Messiah.

Verse 23.

He answered her not a word - He sometimes tries our faith in like manner.

Verse 24.

I am not sent - Not primarily; not yet.

Verse 25.

Then came she - Into the house where he now was.

Verse 28.

Thy faith - Thy reliance on the power and goodness of God.

Verse 29.

The sea of Galilee - The Jews gave the name of seas to all large lakes. This was a hundred furlongs long, and forty broad. It was called also, the sea of Tiberias. It lay on the borders of Galilee, and the city of Tiberias stood on its western shore. It was likewise styled the lake of Gennesareth: perhaps a corruption of Cinnereth, the name by which it was anciently called, Num. xxxiv, 11. Mark vii, 31.

Verse 32.

They continue with me now three days - It was now the third day since they came. Mark viii, 1.

Verse 36.

He gave thanks, or blessed the food - That is, he praised God for it, and prayed for a blessing upon it.

MATTHEW CHAPTER 16

Verse 1.

A sign from heaven - Such they imagined Satan could not counterfeit. Mark viii, 11; Matt. xii, 38.

Verse 2.

Luke xii, 54.

Verse 3.

The signs of the times - The signs which evidently show, that this is the time of the Messiah.

Verse 4.

A wicked and adulterous generation - Ye would seek no further sign, did not your wickedness, your love of the world, which is spiritual adultery, blind your understanding.

Verse 5.

Mark viii, 14.

Verse 6.

Beware of the leaven of the Pharisees - That is, of their false doctrine: this is elegantly so called; for it spreads in the soul, or the Church, as leaven does in meal. Luke xii, 1.

Verse 7.

They reasoned among themselves - What must we do then for bread, since we have taken no bread with us?

Verse 8.

Why reason ye - Why are you troubled about this? Am I not able, if need so require, to supply you by a word?

Verse 11.

How do ye not understand - Beside, do you not understand, that I did not mean bread, by the leaven of the Pharisees and Sadducees?

Verse 13.

And Jesus coming - There was a large interval of time between what has been related, and what follows. The passages that follow were but a short time before our Lord suffered. Mark viii, 27; Luke ix, 18.

Verse 14.

Jeremiah, or one of the prophets - There was at that time a current tradition among the Jews, that either Jeremiah, or some other of the ancient prophets would rise again before the Messiah came.

Verse 16.

Peter - Who was generally the most forward to speak.

Verse 17.

Flesh and blood - That is, thy own reason, or any natural power whatsoever.

Verse 18.

On this rock - Alluding to his name, which signifies a rock, namely, the faith which thou hast now professed; I will build my Church - But perhaps when our Lord uttered these words, he pointed to himself, in like manner as when he said, Destroy this temple, John ii, 19; meaning the temple of his body. And it is certain, that as he is spoken of in Scripture, as the only foundation of the Church, so this is that which the apostles and evangelists laid in their preaching. It is in respect of laying this, that the names of the twelve apostles (not of St. Peter only) were equally inscribed on the twelve foundations of the city of God, Rev. xxi, 14. The gates of hell - As gates and walls were the strength of cities, and as courts of judicature were held in their gates, this phrase properly signifies the power and policy of Satan and his instruments. Shall not prevail against it - Not against the Church universal, so as to destroy it. And they never did. There hath been a small remnant in all ages.

Verse 19.

I will give thee the keys of the kingdom of heaven - Indeed not to him alone, (for they were equally given to all the apostles at the same time, John xx, 21, 22, 23;) but to him were first given the keys both of doctrine and discipline. He first, after our Lord's resurrection, exercised the apostleship, Acts i, 15. And he first by preaching opened the kingdom of heaven, both to the Jews, Acts ii, , and to the Gentiles, Acts x, . Under the term of binding and loosing are contained all those acts of discipline which Peter and his brethren performed as apostles: and undoubtedly what they thus performed on earth, God confirmed in heaven. Matt. xviii, 18.

Verse 20.

Then charged he his disciples to tell no one that he was the Christ. - Jesus himself had not said it expressly even to his apostles, but left them to infer it from his doctrine and miracles. Neither was it proper the apostles should say this openly, before that grand proof of it, his resurrection. If they had, they who believed them would the more earnestly have sought to take and make him a king: and they who did not believe them would the more vehemently have rejected and opposed such a Messiah.

Verse 21.

From that time Jesus began to tell his disciples, that he must suffer many things - Perhaps this expression, began, always implied his entering on a set and solemn discourse. Hitherto he had mainly taught them only one point, That he was the Christ. From this time he taught them another, That Christ must through sufferings and death enter into his glory. From the elders - The most honourable and experienced men; the chief priests - Accounted the most religious; and the scribes - The most learned body of men in the nation. Would not one have expected, that these should have been the very first to receive him? But not many wise, not many noble were called. favour thyself - The advice of the world, the flesh, and the devil, to every one of our Lord's followers. Mark viii, 31; Luke ix, 22.

Verse 23.

Get thee behind me - Out of my sight. It is not improbable, Peter might step before him, to stop him. Satan - Our Lord is not recorded to have given so sharp a reproof to any other of his apostles on any occasion. He saw it was needful for the pride of Peter's heart, puffed up with the commendation lately given him. Perhaps the term Satan may not barely mean, Thou art my enemy, while thou fanciest thyself most my friend; but also, Thou art acting the very part of Satan, both by endeavouring to hinder the redemption of mankind, and by giving me the most deadly advice that can ever spring from the pit of hell. Thou savourest not - Dost not relish or desire. We may learn from hence;

That whosoever says to us in such a case, favour thyself, is acting the part of the devil:
That the proper answer to such an adviser is, Get thee behind me:
That otherwise he will be an offense to us, an occasion of our stumbling, if not falling:
That this advice always proceeds from the not relishing the things of God, but the things of men. Yea, so far is this advice, favour thyself, from being fit for a Christian either to give or take, that if any man will come after Christ, his very first step is to deny, or renounce himself: in the room of his own will, to substitute the will of God, as his one principle of action.

Verse 24.

If any man be willing to come after me - None is forced; but if any will be a Christian, it must be on these terms, Let him deny himself, and take up his cross - A rule that can never be too much observed: let him in all things deny his own will, however pleasing, and do the will of God, however painful. Should we not consider all crosses, all things grievous to flesh and blood, as what they really are, as opportunities of embracing God's will at the expense of our own? And consequently as so many steps by which we may advance toward perfection? We should make a swift progress in the spiritual life, if we were faithful in this practice. Crosses are so frequent, that whoever makes advantage of them, will soon be a great gainer. Great crosses are occasions of great improvement: and the little ones, which come daily, and even hourly, make up in number what they want in weight. We may in these daily and hourly crosses make effectual oblations of our will to God; which oblations, so frequently repeated, will soon amount to a great sum. Let us remember then (what can never be sufficiently inculcated) that God is the author of all events: that none is so small or inconsiderable, as to escape his notice and direction. Every event therefore declares to us the will of God, to which thus declared we should heartily submit. We should renounce our own to embrace it; we should approve and choose what his choice warrants as best for us. Herein should we exercise ourselves continually; this should be our practice all the day long. We should in humility accept the little crosses that are dispensed to us, as those that best suit our weakness. Let us bear these little things, at least for God's sake, and prefer his will to our own in matters of so small importance. And his goodness will accept these mean oblations; for he despiseth not the day of small things. Matt. x, 38.

Verse 25.

Whosoever will save his life - At the expense of his conscience: whosoever, in the very highest instance, that of life itself, will not renounce himself, shall be lost eternally. But can any man hope he should be able thus to renounce himself, if he cannot do it in the smallest instances? And whosoever will lose his life shall find it - What he loses on earth he shall find in heaven. Matt. x, 39; Mark viii, 35; Luke ix, 24; xvii, 33; John xii, 25.

Verse 27.

For the Son of man shall come - For there is no way to escape the righteous judgment of God.

Verse 28.

And as an emblem of this, there are some here who shall live to see the Messiah coming to set up his mediatorial kingdom, with great power and glory, by the increase of his Church, and the destruction of the temple, city, and polity of the Jews.

MATTHEW CHAPTER 17

Verse 1.

A high mountain - Probably Mount Tabor. Mark ix, 2; Luke ix, 28.

Verse 2.

And was transfigured - Or transformed. The indwelling Deity darted out its rays through the veil of the flesh; and that with such transcendent splendour, that he no longer bore the form of a servant. His face shone with Divine majesty, like the sun in its strength; and all his body was so irradiated by it, that his clothes could not conceal its glory, but became white and glittering as the very light, with which he covered himself as with a garment.

Verse 3.

There appeared Moses and Elijah - Here for the full confirmation of their faith in Jesus, Moses, the giver of the law, Elijah, the most zealous of all the prophets, and God speaking from heaven, all bore witness to him.

Verse 4.

Let us make three tents - The words of rapturous surprise. He says three, not six: because the apostles desired to be with their Master.

Verse 5.

Hear ye him - As superior even to Moses and the prophets. See Deut. xviii, 17.

Verse 7.

Be not afraid - And doubtless the same moment he gave them courage and strength.

Verse 9.

Tell the vision to no man - Not to the rest of the disciples, lest they should be grieved and discouraged because they were not admitted to the sight: nor to any other persons, lest it should enrage some the more, and his approaching sufferings shall make others disbelieve it; till the Son of man be risen again - Till the resurrection should make it credible, and confirm their testimony about it.

Verse 10.

Why then say the scribes, that Elijah must come first - Before the Messiah? If no man is to know of his coming? Should we not rather tell every man, that he is come, and that we have seen him, witnessing to thee as the Messiah?

Verse 11.

Regulate all things - In order to the coming of Christ.

Verse 12.

Elijah is come already - And yet when the Jews asked John, Art thou Elijah? He said, I am not, John i, 21. His meaning was, I am not Elijah the Tishbite, come again into the world. But he was the person of whom Malachi prophesied under that name.

Verse 14.

Mark ix, 14; Luke xi, 37.

Verse 15.

He is lunatic - This word might with great propriety he used, though the case was mostly preternatural; as the evil spirit would undoubtedly take advantage of the influence which the changes of the moon have on the brain and nerves.

Verse 17.

O unbelieving and perverse generation - Our Lord speaks principally this to his disciples. How long shall I be with you? - Before you steadfastly believe?

Verse 20.

Because of your unbelief - Because in this particular they had not faith. If ye have faith as a grain of mustard seed - That is, the least measure of it. But it is certain, the faith which is here spoken of does not always imply saving faith. Many have had it who thereby cast out devils, and yet will at last have their portion with them. It is only a supernatural persuasion given a man, that God will work thus by him at that hour. Now, though I have all this faith so as to remove mountains, yet if I have not the faith which worketh by love, I am nothing. To remove mountains was a proverbial phrase among the Jews, and is still retained in their writings, to express a thing which is very difficult, and to appearance impossible. Matt. xxi, 21; Luke xvii, 6.

Verse 21.

This kind of devils - goeth not out but by prayer and fasting - What a testimony is here of the efficacy of fasting, when added to fervent prayer! Some kinds of devils the apostles had cast out before this, without fasting.

Verse 22.

Mark ix, 30; Luke ix, 44.

Verse 24.

When they were come to Capernaum - Where our Lord now dwelt. This was the reason why they stayed till he came thither, to ask him for the tribute. Doth not your Master pay tribute? - This was a tribute or payment of a peculiar kind, being half a shekel, (that is, about fifteen pence, ) which every master of a family used to pay yearly to the service of the temple, to buy salt, and little things not otherwise provided for. It seems to have been a voluntary thing, which custom rather than any law had established.

Verse 25.

Jesus prevented him - Just when St. Peter was going to ask him for it. Of their own sons, or of strangers? - That is, such as are not of their own family.

Verse 26.

Then are the sons free - The sense is, This is paid for the use of the house of God. But I am the Son of God. Therefore I am free from any obligation of paying this to my own Father.

Verse 27.

Yet that, we may not offend them - Even those unjust, unreasonable men, who claim what they have no manner of right to: do not contest it with them, but rather yield to their demand, than violate peace or love. O what would not one of a loving spirit do for peace! Any thing which is not expressly forbidden in the word of God. A piece of money - The original word is a stater, which was in value two shillings and sixpence: just the sum that was wanted. Give for me and thee - Peter had a family of his own: the other apostles were the family of Jesus. How illustrious a degree of knowledge and power did our Lord here discover! Knowledge, penetrating into this animal, though beneath the waters; and power, in directing this very fish to Peter's hook, though he himself was at a distance! How must this have encouraged both him and his brethren in a firm dependence on Divine Providence.

MATTHEW CHAPTER 18

Verse 1.

Who is the greatest in the kingdom of heaven? - Which of us shall be thy prime minister? They still dreamed of a temporal kingdom.

Verse 2.

And Jesus calling to him a little child - This is supposed to have been the great Ignatius, whom Trajan, the wise, the good Emperor Trajan, condemned to be cast to the wild beasts at Rome! Mark ix, 36; Luke ix, 47.

Verse 3.

Except ye be converted - The first step toward entering into the kingdom of grace, is to become as little children: lowly in heart, knowing yourselves utterly ignorant and helpless, and hanging wholly on your Father who is in heaven, for a supply of all your wants. We may further assert, (though it is doubtful whether this text implies so much, ) except ye be turned from darkness to light, and from the power of Satan to God:, except ye be entirely, inwardly changed, renewed in the image of God, ye cannot enter into the kingdom of glory. Thus must every man be converted in this life, or he can never enter into life eternal. Ye shall in no wise enter - So far from being great in it. Matt. xix, 14.

Verse 5, 6.

And all who are in this sense little children are unspeakably dear to me. Therefore help them all you can, as if it were myself in person, and see that ye offend them not; that is, that ye turn them not out of the right way, neither hinder them in it. Matt. x, 40; Luke x, 16; John xiii, 20.

Verse 7.

Woe to the world because of offenses - That is, unspeakable misery will be in the world through them; for it must needs be that offenses come - Such is the nature of things, and such the weakness, folly, and wickedness of mankind, that it cannot be but they will come; but wo to that man - That is, miserable is that man, by whom the offense cometh. Offenses are, all things whereby any one is turned out of, or hindered in the way of God.

Verse 8, 9.

If thy hand, foot, eye, cause thee to offend - If the most dear enjoyment, the most beloved and useful person, turn thee out of, or hinder thee in the way Is not this a hard saying? Yes; if thou take counsel with flesh and blood. Matt. v, 29; Mark ix, 43.

Verse 10.

See that ye despise not one of these little ones - As if they were beneath your notice. Be careful to receive and not to offend, the very weakest believer in Christ: for as inconsiderable as some of these may appear to thee, the very angels of God have a peculiar charge over them: even those of the highest order, who continually appear at the throne of the Most High. To behold the face of God seems to signify the waiting near his throne; and to be an allusion to the office of chief ministers in earthly courts, who daily converse with their princes.

Verse 11.

Another, and yet a stronger reason for your not despising them is, that I myself came into the world to save them. Luke xix, 10.

Verse 12.

Luke xv, 4.

Verse 14.

So it is not the will of your Father - Neither doth my Father despise the least of them. Observe the gradation. The angels, the Son, the Father.

Verse 15.

But how can we avoid giving offense to some? or being offended at others! Especially suppose they are quite in the wrong? Suppose they commit a known sin? Our Lord here teaches us how: he lays down a sure method of avoiding all offenses. Whosoever closely observes this threefold rule, will seldom offend others, and never be offended himself. If any do any thing amiss, of which thou art an eye or ear witness, thus saith the Lord, If thy brother - Any who is a member of the same religious community: Sin against thee;

Go and reprove him alone - If it may be in person; if that cannot so well be done, by thy messenger; or in writing. Observe, our Lord gives no liberty to omit this; or to exchange it for either of the following steps. If this do not succeed,
Take with thee one or two more - Men whom he esteems or loves, who may then confirm and enforce what thou sayest; and afterward, if need require, bear witness of what was spoken. If even this does not succeed, then, and not before,
Tell it to the elders of the Church - Lay the whole matter open before those who watch over yours and his soul. If all this avail not, have no farther intercourse with him, only such as thou hast with heathens. Can any thing be plainer? Christ does here as expressly command all Christians who see a brother do evil, to take this way, not another, and to take these steps, in this order, as he does to honour their father and mother. But if so, in what land do the Christians live? If we proceed from the private carriage of man to man, to proceedings of a more public nature, in what Christian nation are Church censures conformed to this rule? Is this the form in which ecclesiastical judgments appear, in the popish, or even the Protestant world? Are these the methods used even by those who boast the most loudly of the authority of Christ to confirm their sentences? Let us earnestly pray, that this dishonour to the Christian name may be wiped away, and that common humanity may not, with such solemn mockery, be destroyed in the name of the Lord! Let him be to thee as the heathen - To whom thou still owest earnest good will, and all the offices of humanity. Luke xvii, 3.

Verse 18.

Whatsoever ye shall bind on earth - By excommunication, pronounced in the spirit and power of Christ. Whatsoever ye shall loose - By absolution from that sentence. In the primitive Church, absolution meant no more than a discharge from Church censure. Again I say - And not only your intercession for the penitent, but all your united prayers, shall be heard. How great then is the power of joint prayer! If two of you - Suppose a man and his wife. Matt. xvi, 19.

Verse 20.

Where two or three are gathered together in my name - That is, to worship me. I am in the midst of them - By my Spirit, to quicken their prayers, guide their counsels, and answer their petitions.

Verse 22.

Till seventy times seven - That is, as often as there is occasion. A certain number is put for an uncertain.

Verse 23.

Therefore - In this respect.

Verse 24.

One was brought who owed him ten thousand talents - According to the usual computation, if these were talents of gold, this would amount to seventy-two millions sterling. If they were talents of silver, it must have been four millions, four hundred thousand pounds. Hereby our Lord intimates the vast number and weight of our offenses against God, and our utter incapacity of making him any satisfaction.

Verse 25.

As he had not to pay, his Lord commanded him to be sold - Such was the power which creditors anciently had over their insolvent debtors in several countries.

Verse 30.

Went with him before a magistrate, and cast him into prison, protesting he should lie there, till he should pay the whole debt.

Verse 34.

His Lord delivered him to the tormentors - Imprisonment is a much severer punishment in the eastern countries than in ours. State criminals, especially when condemned to it, are not only confined to a very mean and scanty allowance, but are frequently loaded with clogs or heavy yokes, so that they can neither lie nor sit at ease: and by frequent scourgings and sometimes rackings are brought to an untimely end. Till he should pay all that was due to him - That is, without all hope of release, for this he could never do. How observable is this whole account; as well as the great inference our Lord draws from it:

The debtor was freely and fully forgiven;
He wilfully and grievously offended;
His pardon was retracted, the whole debt required, and the offender delivered to the tormentors forever. And shall we still say, but when we are once freely and fully forgiven, our pardon can never be retracted? Verily, verily, I say unto you, So likewise will my heavenly Father do to you, if ye from your hearts forgive not every one his brother their trespasses.

MATTHEW CHAPTER 19

Verse 1.

He departed - and from that time walked no more in Galilee. Mark x, 1.

Verse 2.

Multitudes followed him, and he healed them there - That is, wheresoever they followed him.

Verse 3.

The Pharisees came tempting him - Trying to make him contradict Moses. For every cause - That is, for any thing which he dislikes in her. This the scribes allowed.

Verse 4.

He said, Have ye not read - So instead of contradicting him, our Lord confutes them by the very words of Moses. He who made them, made them male and female from the beginning - At least from the beginning of the Mosaic creation. And where do we read of any other? Does it not follow, that God's making Eve was part of his original design, and not a consequence of Adam's beginning to fall? By making them one man and one woman, he condemned polygamy: by making them one flesh, he condemned divorce.

Verse 5.

And said - By the mouth of Adam, who uttered the words. Gen. ii, 24.

Verse 7.

Why did Moses command - Christ replies, Moses permitted (not commanded) it, because of the hardness of your hearts - Because neither your fathers nor you could bear the more excellent way. Deut. xxiv, 1; Matt. v, 31; Mark x, 2; Luke xvi, 18.

Verse 9.

And I say to you - I revoke that indulgence from this day, so that from henceforth, Whosoever, etc.

Verse 11.

But he said to them - This is not universally true; it does not hold, with regard to all men, but with regard to those only to whom is given this excellent gift of God. Now this is given to three sorts of persons to some by natural constitution, without their choice: to others by violence, against their choice; and to others by grace with their choice: who steadily withstand their natural inclinations, that they may wait upon God without distraction.

Verse 12.

There are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake - Happy they! who have abstained from marriage (though without condemning or despising it) that they might walk more closely with God! He that is able to receive it, let him receive it - This gracious command (for such it is unquestionably, since to say, such a man may live single, is saying nothing. Who ever doubted this?) is not designed for all men: but only for those few who are able to receive it. O let these receive it joyfully!

Verse 13.

That he should lay his hands on them - This was a rite which was very early used, in praying for a blessing on young persons. See Gen. xlviii, 14, 20. The disciples rebuked them - That is, them that brought them: probably thinking such an employ beneath the dignity of their Master. Mark x, 13; Luke xviii, 15.

Verse 14.

Of such is the kingdom of heaven - Little children, either in a natural or spiritual sense, have a right to enter into my kingdom. Matt. xviii, 3.

Verse 16.

And behold one came - Many of the poor had followed him from the beginning. One rich man came at last. Mark x, 17; Luke xviii, 18.

Verse 17.

Why callest thou me good - Whom thou supposest to be only a man. There is none good - Supremely, originally, essentially, but God. If thou wilt enter into life, keep the commandments - From a principle of loving faith. Believe, and thence love and obey. And this undoubtedly is the way to eternal life. Our Lord therefore does not answer ironically, which had been utterly beneath his character, but gives a plain, direct, serious answer to a serious question.

Verse 19.

Exod. xx, 12. etc.

Verse 20.

The young man saith, All these have I kept from my childhood - So he imagined; and perhaps he had, as to the letter; but not as to the spirit, which our Lord immediately shows.

Verse 21.

If thou desirest to be perfect - That is, to be a real Christian: Sell what thou hast - He who reads the heart saw his bosom sin was love of the world; and knew he could not be saved from this, but by literally renouncing it. To him therefore he gave this particular direction, which he never designed for a general rule. For him that was necessary to salvation: to us it is not. To sell all was an absolute duty to him; to many of us it would be an absolute sin. The young man went away - Not being willing to have salvation at so high a price.

Verse 24.

It is easier for a camel to go through the eye of a needle, (a proverbial expression, ) than for a rich man to go through the strait gate: that is, humanly speaking, it is an absolute impossibility. Rich man! tremble! feel this impossibility; else thou art lost forever!

Verse 25.

His disciples were amazed, saying, Who then can be saved? - If rich men, with all their advantages, cannot? Who? A poor man; a peasant; a beggar: ten thousand of them, sooner than one that is rich.

Verse 26.

Jesus looking upon them - To compose their hurried spirits. O what a speaking look was there! Said to them - With the utmost sweetness: With men this is impossible - It is observable, he does not retract what he had said: no, nor soften it in the least degree, but rather strengthens it, by representing the salvation of a rich man as the utmost effort of Omnipotence.

Verse 28.

In the renovation - In the final renovation of all things: Ye shall sit - In the beginning of the judgment they shall stand, 2 Cor. v, 10. Then being absolved, they shall sit with the Judge, 1 Cor. vi, ii, On twelve thrones - So our Lord promised, without expressing any condition: yet as absolute as the words are, it is certain there is a condition implied, as in many scriptures, where none is expressed. In consequence of this, those twelve did not sit on those twelve thrones: for the throne of Judas another took, so that he never sat thereon.

Verse 29.

And every one - In every age and country; not you my apostles only; That hath forsaken houses, or brethren, or wife, or children - Either by giving any of them up, when they could not be retained with a clear conscience or by willingly refraining from acquiring them: Shall receive a hundred-fold - In value, though not in kind, even in the present world.

Verse 30.

But many first - Many of those who were first called, shall be last - Shall have the lowest reward: those who came after them being preferred before them: and yet possibly both the first and the last may be saved, though with different degrees of glory. Matt. xx, 16; Mark x, 31; Luke xiii, 30.

MATTHEW CHAPTER 20

Verse 1.

That some of those who were first called may yet be last, our Lord confirms by the following parable: of which the primary scope is, to show, That many of the Jews would be rejected, and many of the Gentiles accepted; the secondary, That of the Gentiles, many who were first converted would be last and lowest in the kingdom of glory; and many of those who were last converted would be first, and highest therein. The kingdom of heaven is like - That is, the manner of God's proceeding in his kingdom resembles that of a householder. In the morning - At six, called by the Roman and Jews, the first hour. From thence reckoning on to the evening, they called nine, the third hour; twelve, the sixth; three in the afternoon, the ninth; and five, the eleventh. To hire labourers into his vineyard - All who profess to be Christians are in this sense labourers, and are supposed during their life to be working in God's vineyard.

Verse 2.

The Roman penny was about seven pence halfpenny. [About thirteen and three quarter cents, American.] This was then the usual price of a day's labour.

Verse 6.

About the eleventh hour - That is, very late; long after the rest were called.

Verse 8.

In the evening - Of life; or of the world.

Verse 9.

Who were hired about the eleventh hour - Either the Gentiles, who were called long after the Jews into the vineyard of the Church of Christ; or those in every age who did not hear, or at least understand the Gospel call, till their day of life was drawing to a period. Some circumstances of the parable seem best to suit the former, some the latter of these senses.

Verse 10.

The first supposed they should have received more - Probably the first here may mean the Jews, who supposed they should always be preferred before the Gentiles.

Verse 12.

Thou hast made them equal to us - So St. Peter expressly, Acts xv, 9. God-hath put no difference between us (Jews) and them, (Gentiles, ) purifying their hearts by faith. And those who were equally holy here, whenever they were called, will be equally happy hereafter.

Verse 14.

It is my will to give to this last called among the heathens even as to the first called among the Jews: yea, and to the late converted publicans and sinners, even as to those who, were called long before.

Verse 15.

Is it not lawful for me to do what I will with my own? - Yea, doubtless, to give either to Jew or Gentile a reward infinitely greater than he deserves. But can it be inferred from hence, that it is lawful, or possible, for the merciful Father of spirits to "Consign an unborn soul to hell? Or damn him from his mother's womb?" Is thine eye evil because I am good - Art thou envious, because I am gracious? Here is an evident reference to that malignant aspect, which is generally the attendant of a selfish and envious temper.

Verse 16.

So the last shall be first, and the first last - Not only with regard to the Jews and Gentiles, but in a thousand other instances. For many are called - All who hear the Gospel; but few chosen - Only those who obey it. Matt. xix, 30; xxii, 14.

Verse 17.

Mark x, 32; Luke xviii, 31.

Verse 20.

Then came to him the mother of Zebedee's children - Considering what he had been just speaking, was ever any thing more unreasonable? Perhaps Zebedee himself was dead, or was not a follower of Christ. Mark x, 35.

Verse 21.

In thy kingdom - Still they expected a temporal kingdom.

Verse 22.

Ye know not what is implied in being advanced in my kingdom, and necessarily prerequired thereto. All who share in my kingdom must first share in my sufferings. Are you able and willing to do this? Both these expressions, The cup, the baptism, are to be understood of his sufferings and death. The like expressions are common among the Jews.

Verse 23.

But to sit on my right hand - Christ applies to the glories of heaven, what his disciples were so stupid as to understand of the glories of earth. But he does not deny that this is his to give. It is his to give in the strictest propriety, both as God, and as the Son of man. He only asserts, that he gives it to none but those for whom it is originally prepared; namely, those who endure to the end in the faith that worketh by love.

Verse 25.

Ye know that the princes of the Gentiles Lord it over them - And hence you imagine, the chief in my kingdom will do as they: but it will be quite otherwise.

Verse 26.

Your minister - That is, your servant. Matt. xxiii, 11.

Verse 29.

Mark x, 46; Luke xviii, 35.

Verse 30.

Behold two blind men cried out - St. Mark and St. Luke mention only one of them, blind Bartimeus. He was far the more eminent of the two, and, as it seems, spoke for both.

Verse 31.

The multitude charged them to hold their peace - And so they will all who begin to cry after the Son of David. But let those who feel their need of him cry the more; otherwise they will come short of a cure.

MATTHEW CHAPTER 21

Verse 1.

Mark xi, 1; Luke xix, 29; John xii, 12.

Verse 5.

The daughter of Sion - That is, the inhabitants of Jerusalem: the first words of the passage are cited from Isaiah lxii, 11; the rest from Zech. ix, 9. The ancient Jewish doctors were wont to apply these prophecies to the Messiah. On an ass - The Prince of Peace did not take a horse, a warlike animal. But he will ride on that by and by, Rev. xix, 11. In the patriarchal ages, illustrious persons thought it no disgrace to make use of this animal: but it by no means appears, that this opinion prevailed, or this custom continued, till the reign of Tiberias. Was it a mean attitude wherein our Lord then appeared? Mean even to contempt! I grant it: I glory in it: it is for the comfort of my soul for the honour of his humility, and for the utter confusion of all worldly pomp and grandeur.

Verse 7.

They set him thereon - That is, on the clothes.

Verse 8.

A great multitude spread their garments in the way - A custom which was usual at the creation of a king, 2 Kings ix, 13.

Verse 9.

The multitudes cried, saying - Probably from a Divine impulse; for certainly most of them understood not the words they uttered. Hoseanna - (Lord save us) was a solemn word in frequent use among the Jews. The meaning is, "We sing hosanna to the Son of David. Blessed is he, the Messiah, of the Lord. Save. Thou that art in the highest heavens." Our Lord restrained all public tokens of honour from the people till now, lest the envy of his enemies should interrupt his preaching before the time. But this reason now ceasing, he suffered their acclamations, that they might be a public testimony against their wickedness, who in four or five days after cried out, Crucify him, crucify him. The expressions recorded by the other evangelists are somewhat different from these: but all of them were undoubtedly used by some or others of the multitude.

Verse 11.

This is Jesus from Nazareth - What a stumbling block was this! if he was of Nazareth, he could not be the Messiah. But they who earnestly desired to know the truth would not stumble thereat: for upon inquiry (which such would not fail to make) they would find, he was not of Nazareth, but Bethlehem.

Verse 12.

He cast out all that sold and bought - Doves and oxen for sacrifice. He had cast them out three years before, John ii, 14; bidding them not make that house a house of merchandise. Upon the repetition of the offense, he used sharper words. In the temple - That is, in the outer court of it, where the Gentiles used to worship. The money changers - The exchangers of foreign money into current coin, which those who came from distant parts might want to offer for the service of the temple. Mark xi, 11, 15; Luke xix, 45.

Verse 13.

A den of thieves - A proverbial expression, for a harbour of wicked men. Isaiah lvi, 7; Jer. vii, 11.

Verse 16.

Psalm viii, 2.

Verse 17.

Mark xi, 11, 12.

Verse 20.

The disciples seeing it - As they went by, the next day.

Verse 21.

Jesus answering, said, If ye have faith - Whence we may learn, that one great end of our Lord in this miracle was to confirm and increase their faith: another was, to warn them against unfruitfulness. Matt. xvii, 20.

Verse 23.

When he was come into the temple, the chief priests came - Who thought he violated their right: and the elders of the people - Probably, members of the sanhedrim, to whom that title most properly belonged: which is the more probable, as they were the persons under whose cognizance the late action of Christ, in purging the temple, would naturally fall. These, with the chief priests, seem purposely to have appeared in a considerable company, to give the more weight to what they said, and if need were, to bear a united testimony against him. As he was teaching - Which also they supposed he had no authority to do, being neither priest, nor Levite, nor scribe. Some of the priests (though not as priests) and all the scribes were authorized teachers. By what authority dost thou these things - Publicly teach the people! And drive out those who had our commission to traffic in the outer court? Luke xx, 1; Mark xi, 27.

Verse 24.

I will ask you one thing - Who have asked me many: The baptism, that is, the whole ministry of John, was it from heaven or from men? - By what authority did he act and teach? Did man or God give him that authority? Was it not God? But if so, the consequence was clear. For John testified that Jesus was the Christ.

Verse 25.

Why did ye not believe him - Testifying this.

Verse 27.

Neither tell I you - Not again, in express terms: he had often told them before, and they would not believe him.

Verse 30.

He answered, I go, sir: but went not - Just so did the scribes and Pharisees: they professed the greatest readiness and zeal in the service of God: but it was bare profession, contradicted by all their actions.

Verse 32.

John came in a way of righteousness - Walking in it, as well as teaching it. The publicans and harlots - The most notorious sinners were reformed, though at first they said, I will not. And ye seeing the amazing change which was wrought in them, though at first ye said, I go, sir, repented not afterward - Were no more convinced than before. O how is this scripture fulfilled at this day!

Verse 33.

A certain householder planted a vineyard - God planted the Church in Canaan; and hedged it round about - First with the law, then with his peculiar providence: and digged a wine press - Perhaps it may mean Jerusalem: and built a tower - The temple: and went into a far country - That is, left the keepers of his vineyard, in some measure, to behave as they should see good. Mark xii, 1; Luke xx, 9.

Verse 34.

He sent his servants - His extraordinary messengers, the prophets: to the husbandmen - The ordinary preachers or ministers of the Jews.

Verse 41.

They say - Perhaps some of the by-standers, not the chief priests or Pharisees; who, as St. Luke relates, said, God forbid, Luke xx, 16.

Verse 42.

The builders - The scribes and priests, whose office it was to build up the Church. Is become the head of the corner - Or the chief corner stone: he is become the foundation of the Church, on which the whole building rests, and is the principal corner stone, for uniting the Gentiles to it, as the chief corner stone of a house supports and links its two sides together. Psalm cxviii, 22.

Verse 43.

Therefore - Because ye reject this corner stone. The kingdom of God - That is, the Gospel.

Verse 44.

Whosoever shall fall on this stone shall be broken - Stumblers at Christ shall even then receive much hurt. He is said to fall on this stone, who hears the Gospel and does not believe. But on whomsoever it shall fall - In vengeance, it will utterly destroy him. It will fall on every unbeliever, when Christ cometh in the clouds of heaven. Luke xx, 18.

MATTHEW CHAPTER 22

Verse 1.

Jesus answering, spake - That is, spake with reference to what had just past.

Verse 2.

A king, who made a marriage feast for his son - So did God, when he brought his first - begotten into the world.

Verse 3.

Them that were invited - Namely, the Jews.

Verse 4.

Fatlings - Fatted beasts and fowls.

Verse 5.

One to his farm, another to his merchandise - One must mind what he has; another, gain what he wants. How many perish by misusing lawful things!

Verse 7.

The king sending forth his troops - The Roman armies employed of God for that purpose. Destroyed those murderers - Primarily the Jews.

Verse 8.

Go into the highways - The word properly signifies, the by- ways, or turnings of the road.

Verse 10.

They gathered all - By preaching everwhere.

Verse 11.

The guest - The members of the visible Church.

Verse 12.

A wedding garment - The righteousness of Christ, first imputed, then implanted. It may easily be observed, this has no relation to the Lord's Supper, but to God's proceeding at the last day.

Verse 14.

Many are called; few chosen - Many hear; few believe. Yea, many are members of the visible, but few of the invisible Church. Matt. xx, 16.

Verse 15.

Mark xii, 13; Luke xx, 20.

Verse 16.

The Herodians were a set of men peculiarly attached to Herod, and consequently zealous for the interest of the Roman government, which was the main support of the dignity and royalty of his family. Thou regardest not the person of men - Thou favourest no man for his riches or greatness.

Verse 17.

Is it lawful to give tribute to Caesar? - If he had said, Yes, the Pharisees would have accused him to the people, as a betrayer of the liberties of his country. If he had said, No, the Herodians would have accused him to the Roman governor.

Verse 18.

Ye hypocrites - Pretending a scruple of conscience.

Verse 20.

The tribute money - A Roman coin, stamped with the head of Caesar, which was usually paid in tribute.

Verse 21.

They say to him, Caesar's - Plainly acknowledging, by their having received his coin, that they were under his government. And indeed this is a standing rule. The current coin of every nation shows who is the supreme governor of it. Render therefore, ye Pharisees, to Caesar the things which ye yourselves acknowledge to be Ciaesar's: and, ye Herodians, while ye are zealous for Caesar, see that ye render to God the things that are God's.

Verse 23.

Mark xii, 18.

Verse 24.

Deut. xxv, 5.

Verse 25.

Now there were with us seven brethren - this story seems to have been a kind of common-place objection, which no doubt they brought upon all occasions.

Verse 29.

Ye err, not knowing the Scriptures - Which plainly assert a resurrection. Nor the power of God - Which is well able to effect it. How many errors flow from the same source?

Verse 30.

They are as the angels - Incorruptible and immortal. So is the power of God shown in them! So little need had they of marriage!

Verse 31.

Have ye not read - The Sadducees had a peculiar value for the books of Moses. Out of these therefore our Lord argues with them.

Verse 32.

I am the God of Abraham - The argument runs thus: God is not the God of the dead, but of the living: (for that expression, Thy God, implies both benefit from God to man, and duty from man to God) but he is the God of Abraham, Isaac, and Jacob: therefore, Abraham, Isaac, and Jacob are not dead, but living. Therefore, the soul does not die with the body. So indeed the Sadducees supposed, and it was on this ground that they denied the resurrection. Exod. iii, 6.

Verse 33.

At his doctrine - At the clearness and solidity of his answers.

Verse 34.

Mark xii, 28; Luke x, 25.

Verse 35.

A scribe asking him a question, trying him - Not, as it seems, with any ill design: but barely to make a further trial of that wisdom, which he had shown in silencing the Sadducees.

Verse 37.

Deut. vi, 5.

Verse 39.

Lev. xix, 18.

Verse 42.

Luke xx, 41.

Verse 43.

How doth David then by the Spirit - By inspiration, call him Lord? If he be merely the son (or descendant) of David? If he be, as you suppose, a mere man, the son of a man?

Verse 44.

The Lord said to my Lord - This his dominion, to which David himself was subject, shows both the heavenly majesty of the king, and the nature of his kingdom. Sit thou on my right hand - That is, remain in the highest authority and power. Psalm cx, 1.

Verse 46.

Neither durst any question him any more - Not by way of ensnaring or tempting him.

MATTHEW CHAPTER 23

Verse 1.

Then - Leaving all converse with his adversaries, whom he now left to the hardness of their hearts.

Verse 2.

The scribes sit in the chair of Moses - That is, read and expound the law of Moses, and are their appointed teachers.

Verse 3.

All things therefore - Which they read out of the law, and enforce therefrom.

Verse 4.

Luke xi, 46.

Verse 5.

Their phylacteries - The Jews, understanding those words literally, It shall be as a token upon thy hand, and as frontlets between thine eyes, Exod. xiii, 16. And thou shalt bind these words for a sign upon thine hand, and they shall be as frontlets between thine eyes, Deut. vi, 8; used to wear little scrolls of paper or parchment, bound on their wrist and foreheads, on which several texts of Scripture were writ. These they supposed, as a kind of charm, would preserve them from danger. And hence they seem to have been called phylacteries, or preservatives. The fringes of their garments - Which God had enjoined them to wear, to remind them of doing all the commandments, Num. xv, 38.

These, as well as their phylacteries, the Pharisees affected to wear broader and larger than other men. Mark xii, 38.

Verse 8, 9, 10.

The Jewish rabbis were also called father and master, by their several disciples, whom they required;

To believe implicitly what they affirmed, without asking any further reason;
To obey implicitly what they enjoined, without seeking further authority. Our Lord, therefore, by forbidding us either to give or receive the title of rabbi, master, or father, forbids us either to receive any such reverence, or to pay any such to any but God.

Verse 11.

Matt. xx, 26.

Verse 12.

Whosoever shall exalt himself shall be humbled, and he that shall humble himself shall be exalted - It is observable that no one sentence of our Lord's is so often repeated as this: it occurs, with scarce any variation, at least ten times in the evangelists. Luke xiv, 11; xviii, 14.

Verse 13.

Woe to you - Our Lord pronounced eight blessings upon the mount: he pronounces eight woes here; not as imprecations, but solemn, compassionate declarations of the misery, which these stubborn sinners were bringing upon themselves. Ye go not in - For ye are not poor in spirit; and ye hinder those that would be so.

Verse 14.

Mark xii, 40; Luke xx, 47.

Verse 16.

Woe to you, ye blind guides - Before he had styled them hypocrites, from their personal character: now he gives them another title, respecting their influence upon others. Both these appellations are severely put together in the 23rd and 25th verses; and this severity rises to the height in the 33rd verse. The gold of the temple - The treasure kept there. He is bound - To keep his oath.

Verse 20.

He that sweareth by the altar, sweareth by it, and by all things thereon - Not only by the gift, but by the holy fire, and the sacrifice; and above all, by that God to whom they belong; inasmuch as every oath by a creature is an implicit appeal to God.

Verse 23.

Judgment - That is, justice: Faith - The word here means fidelity.

Verse 24.

Ye blind guides, who teach others to do as you do yourselves, to strain out a gnat - From the liquor they are going to drink! and swallow a camel - It is strange, that glaring false print, strain at a gnat, which quite alters the sense, should run through all the editions of our English Bibles.

Verse 25.

Full of rapine and intemperance - The censure is double (taking intemperance in the vulgar sense.) These miserable men procured unjustly what they used intemperately. No wonder tables so furnished prove a snare, as many find by sad experience. Thus luxury punishes fraud while it feeds disease with the fruits of injustice. But intemperance in the full sense takes in not only all kinds of outward intemperance, particularly in eating and drinking, but all intemperate or immoderate desires, whether of honour, gain, or sensual pleasure.

Verse 26.

Ye build the tombs of the prophets - And that is all, for ye neither observe their sayings, nor imitate their actions.

Verse 30.

We would not have been partakers - So ye make fair professions, as did your fathers.

Verse 31.

Wherefore ye testify against yourselves - By your smooth words as well as devilish actions: that ye are the genuine sons of them who killed the prophets of their own times, while they professed the utmost veneration for those of past ages. From the 3rd to the 30th is exposed every thing that commonly passes in the world for religion, whereby the pretenders to it keep both themselves and others from entering into the kingdom of God; from attaining, or even seeking after those tempers, in which alone true Christianity consists. As,

Punctuality in attending on public and private prayer, ver. 4-14. Matt. xxiii, 4-14.
Zeal to make proselytes to our opinion or communion, though they have less of the spirit of religion than before, ver. 15.
A superstitious reverence for consecrated places or things, without any for Him to whom they are consecrated, ver. 16-22.
A scrupulous exactness in little observances, though with the neglect of justice, mercy, and faith, ver. 23, 24
A nice cautiousness to cleanse the outward behaviour, but without any regard to inward purity, ver. 25, 26.

Verse 6.

A specious face of virtue and piety, covering the deepest hypocrisy and villany, ver. 27, 28.

Verse 7.

A professed veneration for all good men, except those among whom they live.

Verse 32.

Fill ye up - A word of permission, not of command: as if he had said, I contend with you no longer: I leave you to yourselves: you have conquered: now ye may follow the devices of your own hearts. The measure of your fathers - Wickedness: ye may now be as wicked as they.

Verse 33.

Ye serpents - Our Lord having now lost all hope of reclaiming these, speaks so as to affright others from the like sins.

Verse 34.

Wherefore - That it may appear you are the true children of those murderers, and have a right to have their iniquities visited on you: Behold, I send - Is not this speaking as one having authority? Prophets - Men with supernatural credentials: Wise men - Such as have both natural abilities and experience; and scribes - Men of learning: but all will not avail. Luke xi, 49.

Verse 35.

That upon you may come - The consequence of which will be, that upon you will come the vengeance of all the righteous blood shed on the earth - Zechariah the son of Barachiah - Termed Jehoiada, 2 Chron. xxiv, 20, where the story is related: Ye slew - Ye make that murder also of your fathers your own, by imitating it: Between the temple - That is, the inner temple, and the altar - Which stood in the outer court. Our Lord seems to refer to this instance, rather than any other, because he was the last of the prophets on record that were slain by the Jews for reproving their wickedness: and because God's requiring this blood as well as that of Abel, is particularly taken notice of in Scripture.

Verse 37.

Luke xiii, 34.

Verse 38.

Behold your house - The temple, which is now your house, not God's: Is left unto you - Our Lord spake this as he was going out of it for the last time: Desolate - Forsaken of God and his Christ, and sentenced to utter destruction.

Verse 39.

Ye - Jews in general; men of Jerusalem in particular: shall not see me from this time - Which includes the short space till his death, till, after a long interval of desolation and misery, ye say, Blessed is he that cometh in the name of the Lord - Ye receive me with joyful and thankful hearts. This also shall be accomplished in its season.

MATTHEW CHAPTER 24

Verse 1.

Mark xiii, 1; Luke xxi, 5.

Verse 2.

There shall not be left one stone upon another - This was most punctually fulfilled; for after the temple was burnt, Titus, the Roman general, ordered the very foundations of it to be dug up; after which the ground on which it stood was ploughed up by Turnus Rufus.

Verse 3.

As he sat on the Mount of Olives - Whence they had a full view of the temple. When shall these things be? And what shall be the sign of thy coming, and of the end of the world? - The disciples inquire confusedly;

Concerning the time of the destruction of the temple;
Concerning the signs of Christ's coming, and of the end of the world, as if they imagined these two were the same thing. Our Lord answers distinctly concerning;

The destruction of the temple and city, with the signs preceding, ver. 4, etc., 15, etc.
His own coming, and the end of the world, with the signs thereof, ver. 29-31.
The time of the destruction of the temple, ver. 32, etc.
The time of the end of the world, ver. 36.

Verse 4.

Take heed that no man deceive you - The caution is more particularly designed for the succeeding Christians, whom the apostles then represented. The first sign of my coming is, the rise of false prophets. But it is highly probable, many of these things refer to more important events, which are yet to come.

Verse 5.

Many shall come in my name - First, false Christs, next, false prophets, Matt. xxiv, 11. At length, both together, ver. 24. And indeed never did so many impostors appear in the world as a few years before the destruction of Jerusalem; undoubtedly because that was the time wherein the Jews in general expected the Messiah.

Verse 6.

Wars - Near: Rumours of wars - At a distance. All these things must come to pass - As a foundation for lasting tranquillity. But the end - Concerning which ye inquire, is not yet - So far from it, that this is but the beginning sorrows.

Verse 9.

Then shall they deliver you up to affliction - As if ye were the cause of all these evils. And ye shall be hated of all nations - Even of those who tolerate all other sects and parties; but in no nation will the children of the devil tolerate the children of God. Matt. x, 17.

Verse 10.

Then shall many be offended - So as utterly to make shipwreck of faith and a pure conscience. But hold ye fast faith, ver. 11. in spite of false prophets: love, even when iniquity and offenses abound, ver. 12. And hope, unto the end, ver. 13. He that does so, shall be snatched out of the burning. The love of many will wax cold - The generality of those who love God will (like the Church at Ephesus, Rev. ii, 4, ) leave their first love.

Verse 13.

Matt. x, 22; Mark xiii, 13; Luke xxi, 17.

Verse 14.

This Gospel shall be preached in all the world - Not universally: this is not done yet: but in general through the several parts of the world, and not only in Judea And this was done by St. Paul and the other apostles, before Jerusalem was destroyed. And then shall the end come - Of the city and temple. Josephus's History of the Jewish War is the best commentary on this chapter. it is a wonderful instance of God's providence, that he, an eye witness, and one who lived and died a Jew, should, especially in so extraordinary a manner, be preserved, to transmit to us a collection of important facts, which so exactly illustrate this glorious prophecy, in almost every circumstance. Mark xiii, 10.

Verse 15.

When ye see the abomination of desolation - Daniel's term is, The abomination that maketh desolate, Dan. xi, 31; that is, the standards of the desolating legions, on which they bear the abominable images of their idols: Standing in the holy place - Not only the temple and the mountain on which it stood, but the whole city of Jerusalem, and several furlongs of land round about it, were accounted holy; particularly the mount on which our Lord now sat, and on which the Roman afterward planted their ensigns. He that readeth let him understand - Whoever reads that prophecy of Daniel, let him deeply consider it. Mark xiii, 14; Luke xxi, 20; Dan. ix, 27.

Verse 16.

Then let them who are in Judea flee to the mountains - So the Christians did, and were preserved. It is remarkable that after the Roman under Cestus Gallus made their first advances toward Jerusalem, they suddenly withdrew again, in a most unexpected and indeed impolitic manner. This the Christians took as a signal to retire, which they did, some to Pella, and others to Mount Libanus.

Verse 17.

Let not him that is on the house top come down to take any thing out of his house - It may be remembered that their stairs used to be on the outside of their houses.

Verse 19.

Woe to them that are with child, and to them that give suck - Because they cannot so readily make their escape.

Verse 20.

Pray ye that your flight be not in the winter - They did so; and their flight was in the spring. Neither on the Sabbath - Being on many accounts inconvenient; beside that many would have scrupled to travel far on that day. For the Jews thought it unlawful to walk above two thousand paces (two miles) on the Sabbath day.

Verse 21.

Then shall be great tribulation - Have not many things spoken in the chapter, as well as in Mark xiii., Luke xxi., a farther and much more extensive meaning than has been yet fulfilled?

Verse 22.

And unless those days were shortened - By the taking of Jerusalem sooner than could be expected: No flesh would be saved - The whole nation would be destroyed. But for the elect's sake - That is, for the sake of the Christians.

Verse 23.

Mark xiii, 21; Luke xvii, 23.

Verse 24.

They would deceive, if possible, the very elect - But it is not possible that God should suffer the body of Christians to be thus deceived.

Verse 27.

For as the lightning goeth forth - For the next coming of Christ will be as quick as lightning; so that there will not be time for any such previous warning.

Verse 28.

For wheresoever the carcass is, there will the eagles he gathered together - Our Lord gives this, as a farther reason, why they should not hearken to any pretended deliverer. As if he had said, Expect not any deliverer of the Jewish nation; for it is devoted to destruction. It is already before God a dead carcass, which the Roman eagles will soon devour. Luke xvii, 37.

Verse 29.

Immediately after the tribulation of those days - Here our Lord begins to speak of his last coming. But he speaks not so much in the language of man as of God, with whom a thousand years are as one day, one moment. Many of the primitive Christians not observing this, thought he would come immediately, in the common sense of the word: a mistake which St. Paul labours to remove, in his Second Epistle to the Thessalonians. The powers of the heavens - Probably the influences of the heavenly bodies. Mark xiii, 24; Luke xxi, 25.

Verse 30.

Then shall appear the sign of the Son of man in heaven - It seems a little before he himself descends. The sun, moon, and stars being extinguished, (probably not those of our system only) the sign of the Son of man (perhaps the cross) will appear in the glory of the Lord.

Verse 31.

They shall gather together his elect - That is, all that have endured to the end in the faith which worketh by love.

Verse 32.

Learn a parable - Our Lord having spoke of the signs preceding the two grand events, concerning which the apostles had inquired, begins here to speak of the time of them. And to the question proposed, ver. 3, concerning the time of the destruction of Jerusalem, he answers ver.

Verse 34.

Concerning the time of the end of the world, he answers chap. xxiv, 36.

Mark xiii, 28; Luke xxi, 29.

Verse 34.

This generation of men now living shall not pass till all these things be done - The expression implies, that great part of that generation would be passed away, but not the whole. Just so it was. For the city and temple were destroyed thirty-nine or forty years after.

Verse 36.

But of that day - The day of judgment; Knoweth no man - Not while our Lord was on earth. Yet it might be afterward revealed to St. John consistently with this.

Verse 37.

Luke xvii, 26.

Verse 40.

One is taken - Into God's immediate protection: and one is left - To share the common calamities. Our Lord speaks as having the whole transaction present before his eyes.

Verse 41.

Two women shall be grinding - Which was then a common employment of women.

Verse 42.

Ye know not what hour your Lord cometh - Either to require your soul of you, or to avenge himself of this nation. Mark xiii, 33; Luke xii, 35; xxi, 34.

Verse 45.

Who then is the faithful and wise servant - Which of you aspires after this character? Wise - Every moment retaining the clearest conviction, that all he now has is only intrusted to him as a steward: Faithful - Thinking, speaking, and acting continually, in a manner suitable to that conviction.

Verse 48.

But if that evil servant - Now evil, having put away faith and a good conscience.

Verse 51.

And allot him his portion with the hypocrites - The worst of sinners, as upright and sincere as he was once. If ministers are the persons here primarily intended, there is a peculiar propriety in the expression. For no hypocrisy can be baser, than to call ourselves ministers of Christ, while we are the slaves of avarice, ambition, or sensuality. Wherever such are found, may God reform them by his grace, or disarm them of that power and influence, which they continually abuse to his dishonour, and to their own aggravated damnation!

MATTHEW CHAPTER 25

This chapter contains the last public discourse which our Lord uttered before he was offered up. He had before frequently declared what would be the portion of all the workers of iniquity. But what will become of those who do no harm? Honest, inoffensive, good sort of people? We have here a clear and full answer to this important question.

Verse 1.

Then shall the kingdom of heaven - That is, the candidates for it, be like ten virgins - The bridemaids on the wedding night were wont to go to the house where the bride was, with burning lamps or torches in their hands, to wait for the bride groom's coming. When he drew near, they went to meet him with their lamps, and to conduct him to the bride.

Verse 3.

The foolish took no oil with them - No more than kept them burning just for the present. None to supply their future want, to recruit their lamp's decay. The lamp is faith. A lamp and oil with it, is faith working by love.

Verse 4.

The wise took oil in their vessels - Love in their hearts. And they daily sought a fresh supply of spiritual strength, till their faith was made perfect.

Verse 5.

While the bridegroom delayed - That is, before they were called to attend him, they all slumbered and slept - Were easy and quiet, the wise enjoying a true, the foolish a false peace.

Verse 6.

At midnight - In an hour quite unthought of.

Verse 7.

They trimmed their lamps - They examined themselves and prepared to meet their God.

Verse 8.

Give us of your oil, for our lamps are gone out - Our faith is dead. What a time to discover this! Whether it mean the time of death, or of judgment. Unto which of the saints wilt thou then turn? Who can help thee at such a season?

Verse 9.

But the wise answered, Lest there be not enough for us and you! - Beginning the sentence with a beautiful abruptness; such as showed their surprise at the state of those poor wretches, who had so long received them, as well as their own souls. Lest there be not enough - It is sure there is not; for no man has more than holiness enough for himself. Go ye rather to them that sell - Without money and without price: that is, to God, to Christ. And buy - If ye can. O no! The time is past and returns no more!

Verse 13.

Watch therefore - He that watches has not only a burning lamp, but likewise oil in his vessel. And even when he sleepeth, his heart waketh. He is quiet; but not secure.

Verse 14.

Our Lord proceeds by a parable still plainer (if that can be) to declare the final reward of a harmless man. May God give all such in this their day, ears to hear and hearts to understand it! The kingdom of heaven - That is, the King of heaven, Christ. Mark xiii, 34; Luke xix, 12.

Verse 15.

To one he gave five talents, to another two, and to another one - And who knows whether (all circumstances considered) there be a greater disproportion than this, in the talents of those who have received the most, and those who have received the fewest? According to his own ability - The words may be translated more literally, according to his own mighty power. And immediately took his journey - To heaven.

Verse 18.

He that had received one - Made his having fewer talents than others a pretense for not improving any. Went and hid his master's money - Reader, art thou doing the same? Art thou hiding the talent God hath lent thee?

Verse 24.

I knew thou art a hard man - No. Thou knowest him not. He never knew God, who thinks him a hard master. Reaping where thou hast not sown - That is, requiring more of us than thou hast given us power to perform. So does every obstinate sinner, in one kind or other, lay the blame of his own sins on God.

Verse 25.

And I was afraid - Lest if I had improved my talent, I should have had the more to answer for. So from this fear, one will not learn to read, another will not hear sermons!

Verse 26.

Thou knewest - That I require impossibilities! This is not an allowing, but a strong denial of the charge.

Verse 27.

Thou oughtest therefore - On that very account, on thy own supposition, to have improved my talent, as far as was possible.

Verse 29.

To every one that hath shall be given - So close does God keep to this stated rule, from the beginning to the end of the world. Matt. xiii, 12.

Verse 30.

Cast ye the unprofitable servant into the outer darkness - For what? what had he done? It is true he had not done good. But neither is he charged with doing any harm. Why, for this reason, for barely doing no harm, he is consigned to outer darkness. He is pronounced a wicked, because he was a slothful, an unprofitable servant. So mere harmlessness, on which many build their hope of salvation, was the cause of his damnation! There shall be the weeping - Of the careless thoughtless sinner; and the gnashing of teeth - Of the proud and stubborn. The same great truth, that there is no such thing as negative goodness, is in this chapter shown three times:

In the parable of the virgins;
In the still plainer parable of the servants, who had received the talents; and
In a direct unparabolical declaration of the manner wherein our Lord will proceed at the last day. The several parts of each of these exactly answers each other, only each rises above the preceding.

Verse 31.

When the Son of man shall come in his glory, and all the holy angels with him - With what majesty and grandeur does our Lord here speak of himself Giving us one of the noblest instances of the true sublime. Indeed not many descriptions in the sacred writings themselves seem to equal this. Methinks we can hardly read it without imagining ourselves before the awful tribunal it describes.

Verse 34.

Inherit the kingdom - Purchased by my blood, for all who have believed in me with the faith which wrought by love. Prepared for you - On purpose for you. May it not be probably inferred from hence, that man was not created merely to fill up the places of the fallen angels?

Verse 35.

I was hungry, and ye gave me meat; I was thirsty, and ye gave me drink - All these works of outward mercy suppose faith and love, and must needs he accompanied with works of spiritual mercy. But works of this kind the Judge could not mention in the same manner. He could not say, I was in error, and ye recalled me to the truth; I was in sin, and ye brought me to repentance. In prison - Prisoners need to be visited above all others, as they are commonly solitary and forsaken by the rest of the world.

Verse 37.

Then shall the righteous answer - It cannot be, that either the righteous or the wicked should answer in these very words. What we learn herefrom is, that neither of them have the same estimation of their own works as the Judge hath.

Verse 40.

Inasmuch as ye did it to one of the least of these my brethren, ye did it to me - What encouragement is here to assist the household of faith? But let us likewise remember to do good to all men.

Verse 41.

Depart into the everlasting fire, which was prepared for the devil and his angels - Not originally for you: you are intruders into everlasting fire.

Verse 44.

Then will they answer - So the endeavour to justify themselves, will remain with the wicked even to that day!

Verse 46.

And these shall go away into everlasting punishment, but the righteous into life everlasting - Either therefore the punishment is strictly eternal, or the reward is not: the very same expression being applied to the former as to the latter. The Judge will speak first to the righteous, in the audience of the wicked. The wicked shall then go away into everlasting fire, in the view of the righteous. Thus the damned shall see nothing of the everlasting life; but the just will see the punishment of the ungodly. It is not only particularly observable here;

That the punishment lasts as long as the reward; but,
That this punishment is so far from ceasing at the end of the world, that it does not begin till then.

MATTHEW CHAPTER 26

Verse 1.

When Jesus had finished all these discourses - When he had spoken all he had to speak. Till then he would not enter upon his passion: then he would delay it no longer. Mark xiv, 1; Luke xxii, 1.

Verse 2.

After two days is the Passover - The manner wherein this was celebrated gives much light to several circumstances that follow. The master of the family began the feast with a cup of wine, which having solemnly blessed, he divided among the guests, Luke xxii, 17. Then the supper began with the unleavened bread and bitter herbs; which when they had all tasted, one of the young persons present, according to Exod. xii, 26, asked the reason of the solemnity. This introduced the showing forth, or declaration of it: in allusion to which we read of showing forth the Lord's death, 1 Cor. xi, 26. Then the master rose up and took another cup, before the lamb was tasted. After supper, he took a thin loaf or cake, which he broke and divided to all at the table, and likewise the cup, usually called the cup of thanksgiving, of which he drank first, and then all the guests. It was this bread and this cup which our Lord consecrated to be a standing memorial of his death.

Verse 3.

The chief priests and the scribes and the elders of the people - (Heads of families.) These together constituted the sanhedrim, or great council, which had the supreme authority, both in civil and ecclesiastical affairs.

Verse 5.

But they said, Not at the feast - This was the result of human wisdom. But when Judas came they changed their purpose. So the counsel of God took place, and the true paschal Lamb was offered up on the great day of the paschal solemnity.

Verse 6.

Mark xiv, 3.

Verse 8.

His disciples seeing it, had indignation, saying - It seems several of them were angry, and spoke, though none so warmly as Judas Iscariot.

Verse 11.

Ye have the poor always with you - Such is the wise and gracious providence of God, that we may have always opportunities of relieving their wants, and so laying up for ourselves treasures in heaven.

Verse 12.

She hath done it for my burial - As it were for the embalming of my body. Indeed this was not her design: but our Lord puts this construction upon it, to confirm thereby what he had before said to his disciples, concerning his approaching death.

Verse 13.

This Gospel - That is, this part of the Gospel history.

Verse 14.

Mark xiv, 10; Luke xxii, 3.

Verse 15.

They bargained with him for thirty pieces of silver - (About three pounds fifteen shillings sterling; or sixteen dollars sixty- seven cents) the price of a slave, Exod. xxi, 32.

Verse 17.

On the first day of unleavened bread - Being Thursday, the fourteenth day of the first month, Exod. xii, 6, 15. Mark xiv, 12 Luke xxii, 7.

Verse 18.

The Master saith, My time is at hand - That is, the time of my suffering.

Verse 20.

Mark xiv, 17; Luke xxii, 14.

Verse 23.

He that dippeth his hand with me in the dish - Which it seems Judas was doing at that very time. This dish was a vessel full of vinegar, wherein they dipped their bitter herbs.

Verse 24.

The Son of man goeth through sufferings to glory, as it is written of him - Yet this is no excuse for him that betrayeth him: miserable will that man be: it had been good for that man if he had not been born - May not the same be said of every man that finally perishes? But who can reconcile this, if it were true of Judas alone, with the doctrine of universal salvation?

Verse 25.

Thou hast said - That is, it is as thou hast said.

Verse 26.

Jesus took the bread - the bread or cake, which the master of the family used to divide among them, after they had eaten the passover. The custom our Lord now transferred to a nobler use. This bread is, that is, signifies or represents my body, according to the style of the sacred writers. Thus Gen. xl, 12, The three branches are three days. Thus Gal. iv, 24, St. Paul speaking of Sarah and Hagar, says, These are the two covenants. Thus in the grand type of our Lord, Exod. xii, 11, God says of the paschal lamb, This is the Lord's passover. Now Christ substituting the holy communion for the passover, follows the style of the Old Testament, and uses the same expressions the Jews were wont to use in celebrating the passover.

Verse 27.

And he took the cup - Called by the Jews the cup of thanksgiving; which the master of the family used likewise to give to each after supper.

Verse 28.

This is the sign of my blood, whereby the new testament or covenant is confirmed. Which is shed for many - As many as spring from Adam.

Verse 29.

I will not drink henceforth of this fruit of the vine, till I drink it new with you in my Father's kingdom - That is, I shall taste no more wine, till I drink wine of quite another kind in the glorious kingdom of my Father. And of this you shall also partake with me.

Verse 30.

And when they had sung the hymn - Which was constantly sung at the close of the passover. It consisteth of six psalms, from the 113th to the 118th. The Mount of Olives - Was over against the temple, about two miles from Jerusalem. Mark xiv, 26; Luke xxii, 39; John xviii, 1.

Verse 31.

All ye will be offended at me - Something will happen to me, which will occasion your falling into sin by forsaking me. Zech. xiii, 7.

Verse 32.

But notwithstanding this, after I am risen I will go before you (as a shepherd before his sheep) into Galilee. Though you forsake me, I will not for this forsake you.

Verse 34.

Before cock crowing thou wilt deny me thrice - That is, before three in the morning, the usual time of cock crowing: although one cock was heard to crow once, after Peter's first denial of his Lord.

Verse 35.

In like manner also said all the disciples - But such was the tenderness of our Lord, that he would not aggravate their sin by making any reply.

Verse 36.

Then cometh Jesus to a place called Gethsemane - That is, the valley of fatness. The garden probably had its name from its soil and situation, laying in some little valley between two of those many hills, the range of which constitutes the Mount of Olives. Mark xiv, 32; Luke xxii, 40.

Verse 37.

And taking with him Peter and the two sons of Zebedee - To be witnesses of all; he began to be sorrowful and in deep anguish - Probably from feeling the arrows of the Almighty stick fast in his soul, while God laid on him the iniquities of us all. Who can tell what painful and dreadful sensations were then impressed on him by the immediate hand of God? The former word in the original properly signifies, to be penetrated with the most exquisite sorrow; the latter to be quite depressed, and almost overwhelmed with the load.

Verse 39.

And going a little farther - About a stone's cast, Luke xxii, 41 - So that the apostles could both see and hear him still. If it be possible, let this cup pass from me - And it did pass from him quickly. When he cried unto God with strong cries and tears, he was heard in that which he feared. God did take away the terror and severity of that inward conflict.

Verse 41.

The spirit - Your spirit: ye yourselves. The flesh - Your nature. How gentle a rebuke was this, and how kind an apology! especially at a time when our Lord's own mind was so weighed down with sorrow.

Verse 45.

Sleep on now, if you can, and take your rest - For any farther service you can be of to me.

Verse 47.

Mark xiv, 43; Luke xxii, 47; John xviii, 2.

Verse 50.

The heroic behaviour of the blessed Jesus, in the whole period of his sufferings, will be observed by every attentive eye, and felt by every pious heart: although the sacred historians, according to their usual but wonderful simplicity, make no encomiums upon it. With what composure does he go forth to meet the traitor! With what calmness receive that malignant kiss! With what dignity does he deliver himself into the hands of his enemies! Yet plainly showing his superiority over them, and even then leading as it were captivity captive!

Verse 51.

And one of them striking the servant of the high priest - Probably the person that seized Jesus first; Cut off his ear - Aiming, it seems, to cleave his head, but that by a secret providence interposing, he declined the blow. Mark xiv, 47; Luke xxii, 49; John xviii, 10.

Verse 52.

All they that take the sword - Without God's giving it them: without sufficient authority.

Verse 53.

He will presently give me more than twelve legions of angels - The least of whom, it is probable, could overturn the earth and destroy all the inhabitants of it.

Verse 55.

Mark xiv, 48; Luke xxii, 52.

Verse 57.

They led him away to Caiaphas - From the house of Annas, the father-in-law of Caiaphas, to whom they had carried him first. Mark xiv, 53; Luke xxii, 54; John xviii, 12.

Verse 58.

But Peter followed him afar off - Variously agitated by conflicting passions; love constrained him to follow his Master; fear made him follow afar off. And going in, sat with the servants - Unfit companions as the event showed.

Verse 60.

Yet found they none - On whose evidence they could condemn him to die. At last came two false witnesses - Such they were, although part of what they said was true; because our Lord did not speak some of those words at all; nor any of them in this sense.

Verse 64.

Hereafter shall ye see the Son of man - He speaks in the third person, modestly, and yet plainly; Sitting on the right hand of power - That is, the right hand of God: And coming upon the clouds of heaven - As he is represented by Daniel, Dan. vii, 13, 14. Our Lord looked very unlike that person now! But nothing could be more awful, more majestic and becoming, than such an admonition in such circumstances!

Verse 65.

Then the high priest rent his clothes - Though the high priest was forbidden to rend his clothes (that is, his upper garment) in some cases where others were allowed to do it, Lev. xxi, 10; yet in case of blasphemy or any public calamity, it was thought allowable. Caiaphas hereby expressed, in the most artful manner, his horror at hearing such grievous blasphemy.

Verse 67.

Then - After he had declared he was the Son of God, the sanhedrim doubtless ordered him to be carried out, while they were consulting what to do. And then it was that the soldiers who kept him began these insults upon him.

Verse 72.

He denied with an oath - To which possibly he was not unaccustomed, before our Lord called him.

Verse 73.

Surely thou art also one of them, for thy speech discovereth thee - Malchus might have brought a stronger proof than this. But such is the overruling providence of God, that the world, in the height of their zeal, commonly catch hold of the very weakest of all arguments against the children of God.

Verse 74.

Then began he to curse and to swear - Having now quite lost the reins, the government of himself.

MATTHEW CHAPTER 27

Verse 1.

In the morning - As the sanhedrim used to meet in one of the courts of the temple, which was never opened in the night, they were forced to stay till the morning before they could proceed regularly, in the resolution they had taken to put him to death. Mark xv, 1; Luke xxii, 66; xxiii, 1; John xviii, 28.

Verse 2.

Having bound him - They had bound him when he was first apprehended. But they did it now afresh, to secure him from any danger of an escape, as he passed through the streets of Jerusalem.

Verse 3.

Then Judas seeing that he was condemned - Which probably he thought Christ would have prevented by a miracle.

Verse 4.

They said, what is that to us? - How easily could they digest innocent blood! And yet they had a conscience! It is not lawful (say they) to put it into the treasury - But very lawful to slay the innocent!

Verse 5.

In that part of the temple where the sanhedrim met.

Verse 7.

They bought with them the potter's field - Well known, it seems, by that name. This was a small price for a field so near Jerusalem. But the earth had probably been digged for potters' vessels, so that it was now neither fit for tillage nor pasture, and consequently of small value. Foreigners - Heathens especially, of whom there were then great numbers in Jerusalem.

Verse 9.

Then was fulfilled - What was figuratively represented of old, was now really accomplished. What was spoken by the prophet - The word Jeremy, which was added to the text in latter copies, and thence received into many translations, is evidently a mistake: for he who spoke what St. Matthew here cites (or rather paraphrases) was not Jeremy, but Zechariah. Zech. xi, 12.

Verse 10.

As the Lord commanded me - To write, to record.

Verse 11.

Art thou the king of the Jews? - Jesus before Caiaphas avows himself to be the Christ, before Pilate to be a king; clearly showing thereby, that his answering no more, was not owing to any fear.

Verse 15.

At every feast - Every year, at the feast of the passover. Mark xv, 6; Luke xxiii, 17; John xviii, 39.

Verse 18.

He knew that for envy they had delivered him - As well as from malice and revenge; they envied him, because the people magnified him.

Verse 22.

They all say, Let him be crucified - The punishment which Barabbas had deserved: and this probably made them think of it. But in their malice they forgot with how dangerous a precedent they furnished the Roman governor. And indeed within the compass of a few years it turned dreadfully upon themselves.

Verse 24.

Then Pilate took water and washed his hands - This was a custom frequently used among the heathens as well as among the Jews, in token of innocency.

Verse 25.

His blood be on us and on our children - As this imprecation was dread. fully answered in the ruin so quickly brought on the Jewish nation, and the calamities which have ever since pursued that wretched people, so it was peculiarly fulfilled by Titus the Roman general, on the Jews whom he took during the siege of Jerusalem. So many, after having been scourged in a terrible manner, were crucified all round the city, that in a while there was not room near the wall for the crosses to stand by each other. Probably this befell some of those who now joined in this cry, as it certainly did many of their children: the very finger of God thus pointing out their crime in crucifying his Son.

Verse 26.

He delivered him to be crucified - The person crucified was nailed to the cross as it lay on the ground, through each hand extended to the utmost stretch, and through both the feet together. Then the cross was raised up, and the foot of it thrust with a violent shock into a hole in the ground prepared for it. This shock disjointed the body, whose whole weight hung upon the nails, till the persons expired through mere dint of pain. This kind of death was used only by the Romans, and by them inflicted only on slaves and the vilest criminals.

Verse 27.

The whole troop - or cohort. This was a body of foot commanded by the governor, which was appointed to prevent disorders and tumults, especially on solemn occasions. Mark xv, 16 John xix, 2.

Verse 28.

They put on him a scarlet robe - Such as kings and generals wore; probably an old tattered one.

Verse 32.

Him they compelled to bear his cross - He bore it himself, till he sunk under it, John xix, 17.

Verse 33.

A place called Golgotha, that is, the place of a skull - Golgotha in Syriac signifies a skull or head: it was probably called so from this time; being an eminence upon Mount Calvary, not far from the king's gardens. Mark xv, 22; Luke xxiii, 33; John xix, 17.

Verse 34.

They gave him vinegar mingled with gall - Out of derision: which, however nauseous, he received and tasted of. St. Mark mentions also a different mixture which was given him, Wine mingled with myrrh: such as it was customary to give to dying criminals, to make them less sensible of their sufferings: but this our Lord refused to taste, determining to bear the full force of his pains.

Verse 35.

They parted his garments - This was the custom of the Romams. The soldiers performed the office of executioners, and divided among them the spoils of the criminals. My vesture - That is, my inner garment. Psalm xxii, 18.

Verse 38.

Mark xv, 27; Luke xxiii, 32.

Verse 44.

Mark xv, 32; Luke xxiii, 33.

Verse 45.

From the sixth hour, there was darkness over all the earth unto the ninth hour - Insomuch, that even a heathen philosopher seeing it, and knowing it could not be a natural eclipse, because it was at the time of the full moon, and continued three hours together, cried out, "Either the God of nature suffers, or the frame of the world is dissolved." By this darkness God testified his abhorrence of the wickedness which was then committing. It likewise intimated Christ's sore conflicts with the Divine justice, and with all the powers of darkness.

Verse 46.

About the ninth hour, Jesus cried with a loud voice - Our Lord's great agony probably continued these three whole hours, at the conclusion of which be thus cried out, while he suffered from God himself what was unutterable. My God, my God, why hast thou forsaken me? - Our Lord hereby at once expresses his trust in God, and a most distressing sense of his letting loose the powers of darkness upon him, withdrawing the comfortable discoveries of his presence, and filling his soul with a terrible sense of the wrath due to the sins which he was bearing. Psalm xxii, 1.

Verse 48.

One taking a sponge, filled it with vinegar - Vinegar and water was the usual drink of the Roman soldiers. It does not appear, that this was given him in derision, but rather with a friendly design, that he might not die before Elijah came. John xix, 28.

Verse 50.

After he had cried with a loud voice - To show that his life was still whole in him. He dismissed his spirit - So the original expression may be literally translated: an expression admirably suited to our Lord's words, John x, xviii, No man taketh my life from me, but I lay it down of myself. He died by a voluntary act of his own, and in a way peculiar to himself. He alone of all men that ever were, could have continued alive even in the greatest tortures, as long as he pleased, or have retired from the body whenever he had thought fit. And how does it illustrate that love which he manifested in his death? Insomuch as he did not use his power to quit his body, as soon as it was fastened to the cross, leaving only an insensible corpse, to the cruelty of his murderers: but continued his abode in it, with a steady resolution, as long as it was proper. He then retired from it, with a majesty and dignity never known or to be known in any other death: dying, if one may so express it, like the Prince of life.

Verse 51.

Immediately upon his death, while the sun was still darkened, the veil of the temple, which separated the holy of holies from the court of the priests, though made of the richest and strongest tapestry, was rent in two from the top to the bottom: so that while the priest was ministering at the golden altar (it being the time of the sacrifice) the sacred oracle, by an invisible power was laid open to full view: God thereby signifying the speedy removal of the veil of the Jewish ceremonies the casting down the partition wall, so that the Jews and Gentiles were now admitted to equal privileges, and the opening a way through the veil of his flesh for all believers into the most holy place. And the earth was shaken - There was a general earthquake through the whole globe, though chiefly near Jerusalem: God testifying thereby his wrath against the Jewish nation, for the horrid impiety they were committing.

Verse 52.

Some of the tombs were shattered and laid open by the earthquake, and while they continued unclosed (and they must have stood open all the Sabbath, seeing the law would not allow any attempt to close them) many bodies of holy men were raised, (perhaps Simeon, Zacharias, John the Baptist, and others who had believed in Christ, and were known to many in Jerusalem, ) And coming out of the tombs after his resurrection, went into the holy city (Jerusalem) and appeared to many - Who had probably known them before: God hereby signifying, that Christ had conquered death, and would raise all his saints in due season.

Verse 54.

The centurion - The officer who commanded the guard; and they that were with him feared, saying, Truly this was the Son of God - Referring to the words of the chief priests and scribes, chap. xxvii, xliii, He said, I am the Son of God.

Verse 56.

James - The less: he was so called, to distinguish him from the other James, the brother of John; probably because he was less in stature.

Verse 57.

When the evening was come - That is, after three o'clock; the time from three to six they termed the evening. Mark xv, 42; Luke xxiii, 50; John xix, 38.

Verse 62.

On the morrow, the day that followed the day of the preparation - The day of preparation was the day before the Sabbath, whereon they were to prepare for the celebration of it. The next day then was the Sabbath according to the Jews. But the evangelist seems to express it by this circumlocution, to show the Jewish Sabbath was then abolished.

Verse 63.

That impostor said, while he was yet alive, After three days I will rise again - We do not find that he had ever said this to them, unless when he spoke of the temple of his body, John ii, 19, 21. And if they here refer to what he then said, how perverse and iniquitous was their construction on these words, when he was on his trial before the council? Chap. xxvi, 61. Then they seemed not to understand them!

Verse 65.

Ye have a guard - Of your own, in the tower of Antonia, which was stationed there for the service of the temple.

Verse 66.

They went and secured the sepulchre, sealing the stone, and setting a guard - They set Pilate's signet, or the public seal of the sanhedrim upon a fastening which they had put on the stone. And all this uncommon caution was overruled by the providence of God, to give the strongest proofs of Christ's ensuing resurrection; since there could be no room for the least suspicion of deceit, when it should be found, that his body was raised out of a new tomb, where there was no other corpse, and this tomb hewn out of a rock, the mouth of which was secured by a great stone, under a seal, and a guard of soldiers.

MATTHEW CHAPTER 28

Verse 1.

Mark xvi, 1; Luke xxiv, 1; John xx, 1

Verse 2.

An angel of the Lord had rolled away the stone and sat upon it - St. Luke and St. John speak of two angels that appeared: but it seems as if only one of them had appeared sitting on the stone without the sepulchre, and then going into it, was seen with another angel, sitting, one where the head, the other where the feet of the body had lain.

Verse 6.

Come, see the place where the Lord lay - Probably in speaking he rose up, and going before the women into the sepulchre, said, Come, see the place. This clearly reconciles what St. John relates, John xx, 12, this being one of the two angels there mentioned.

Verse 7.

There shall ye see him - In his solemn appearance to them all together. But their gracious Lord would not be absent so long: he appeared to them several times before then. Lo, I have told you - A solemn confirmation of what he had said.

Verse 9.

Hail - The word in its primary sense means, "Rejoice:" in its secondary and more usual meaning, "Happiness attend you."

Verse 10.

Go tell my brethren - I still own them as such, though they so lately disowned and forsook me.

Verse 13.

Say, his disciples came by night, and stole him while we slept - Is it possible, that any man of sense should digest this poor, shallow inconsistency? If ye were awake, why did you let the disciples steal him? If asleep, how do you know they did?

Verse 16.

To the mountain where Jesus had appointed them - This was probably Mount Tabor, where, (it is commonly supposed) he had been before transfigured. It seems to have been here also, that he appeared to above five hundred brethren at once.

Verse 18.

All power is given to me - Even as man. As God, he had all power from eternity.

Verse 19.

Disciple all nations - Make them my disciples. This includes the whole design of Christ's commission. Baptizing and teaching are the two great branches of that general design. And these were to be determined by the circumstances of things; which made it necessary in baptizing adult Jews or heathens, to teach them before they were baptized; in discipling their children, to baptize them before they were taught; as the Jewish children in all ages were first circumcised, and after taught to do all God had commanded them. Mark xvi, 15.

Commentary Notes on the Whole Bible by John Wesley: Matthew.

NOTES ON THE WHOLE OF THE BIBLE BY JOHN WESLEY: MATTHEW.

INTRODUCTION TO MATTHEW

MATTHEW CHAPTER 1

MATTHEW CHAPTER 2

MATTHEW CHAPTER 3

MATTHEW CHAPTER 4

MATTHEW CHAPTER 5

MATTHEW CHAPTER 6

MATTHEW CHAPTER 7

MATTHEW CHAPTER 8

MATTHEW CHAPTER 9

MATTHEW CHAPTER 10

MATTHEW CHAPTER 11

MATTHEW CHAPTER 12

MATTHEW CHAPTER 13

MATTHEW CHAPTER 14

MATTHEW CHAPTER 15

MATTHEW CHAPTER 16

MATTHEW CHAPTER 17

MATTHEW CHAPTER 18

MATTHEW CHAPTER 19

MATTHEW CHAPTER 20

MATTHEW CHAPTER 21

MATTHEW CHAPTER 22

MATTHEW CHAPTER 23

MATTHEW CHAPTER 24

MATTHEW CHAPTER 25

MATTHEW CHAPTER 26

MATTHEW CHAPTER 27

MATTHEW CHAPTER 28