NOTES ON THE GOSPEL ACCORDING TO ST 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:-
a. His genealogy.......................................... Chap i,1-17
b. His birth.................................................... 18-25
c. The coming of the wise men................................. ii,1-12
d. His flight into Egypt, and return............................ 13-23
II. The introduction
a. John the Baptist.......................................... iii,1-12
b. The baptism of Christ........................................ 13-17
c. His temptation and victory................................. iv,1-11
III. The actions and words by which Jesus proved he was the Christ
a. At Capernaum................................................. 12-16
Where we may observe
1. His preaching................................................. 17
2. Calling Andrew and Peter, James and John................... 18-22
3. Preaching and healing, with a great concourse of people.... 23-25
4. Sermon on the mount.................................. v, vi, vii,
5. Healing the leper....................................... viii,1-4
6. The centurion's servant..................................... 5-13
7. Peter's mother-in-law...................................... 14-15
8. Many that were sick........................................ 16-17
b. In his journey (wherein he admonished two that offered
to follow him) over the sea
Here we may observe
1. His dominion over the winds and seas....................... 18-27
2. The devils passing from the men into the swine............. 28-34
c. At Capernaum again................................. Here, ix,
1. He cures the paralytic....................................... 1-8
2. Calls Matthew, and defends his conversing with
publicans and sinners....................................... 9-13
3. Answers concerning fasting................................. 14-17
4. Raises Jairus's daughter (after curing the issue of blood). 18-26
5. Gives sight to two blind men............................... 27-31
6. Dispossesses the demoniac.................................. 32-34
7. Goes through the cities, and directs to pray for labourers. 35-38
8. Sends and instructs labourers, and preaches himself.... x,1; xi,1
9. Answers the message of John.................................. 2-6
10. Commends John, reproves the unbelieving cities,
invites the weary.......................................... 7-30
11. Defends the disciples' plucking the corn.......... Chap. xii,1-8
12. Heals the withered hand.................................... 9-13
13. Retires from the Pharisees lying in wait.................. 14-21
14. Cures the demoniac, while the people wonder, and
the Pharisees blaspheming, are refuted................... 22-37
15. Reproves them that require a sign......................... 38-45
16. Declares who are his relations, and....................... 46-50
17. Teaches by parables................................... xiii,1-52
d. At Nazareth.................................................. 53-58
e. In other places
1. Herod having killed John, doubts concerning Jesus.
Jesus retiring, is sought for by the people............. xiv,1-13
2. He heals the sick, and feeds five thousand................. 14-21
3. His voyage and miracles in the land of Gennesaret.......... 22-36
4. Unwashen hands........................................... xv,1-20
5. The woman of Canaan........................................ 21-28
6. Many sick healed........................................... 29-31
7. Four thousand fed.......................................... 32-38
e. Those who require a sign reproved................. xv,39; xvi,1-4
9. The leaven of the Pharisees................................. 5-12
IV. Predictions of his death and resurrection
a. The first prediction
1. Preparation for it by a confirmation that he is the Christ.13-20
2. The prediction itself, and reproof of Peter............... 21-28
b. The second prediction
1. The transfiguration, and silence enjoined............. xvli,1-13
2. The lunatic healed........................................ 14-21
3. The prediction itself..................................... 22-23
4. The tribute paid.......................................... 24-27
5. Who is greatest in Christ's kingdom.................. xviii,1-20
6. The duty of forgiving our brother......................... 21-35
c. The third prediction
1. Jesus departs out of Galilee........................... xix, 1-2
2 Of divorce and celibacy.................................... 3-12
3. His tenderness to little children......................... 13-15
4. 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
5. The prediction itself..................................... 17-19
6. The request of James and John; humility enjoined.......... 20-28
7. The two blind men cured................................... 29-34
V. Transactions at Jerusalem before his passion
a. Sunday
His royal entry into Jerusalem............................ xxi,1-11
His purging the temple....................................... 12-17
b. Monday
The barren fig tree.......................................... 18-22
c. Tuesday, transactions
In the temple
1. 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
2. Seek to lay hands on him.................................. 45-46
3. The parable of the marriage feast..................... xxii,1-14
4. He is questioned, concerning paying tribute............... 15-22
The resurrection.......................................... 23-33
The great commandment..................................... 34-40
5. 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
Out of the temple:
1. His discourse of the destruction of Jerusalem, and
the end of the world............................ Chap. xxiv,1-51
2. The ten virgins, the talents; the last judgment........ xxv,1-46
VI. His passion and resurrection
A. His passion, death, and burial.......................... xxvi, 1-2
a. Wednesday
His prediction........................................ xxvi, 1-2
The consultation of the chief priests and elders............ 3-5
Judas bargains to betray him............................... 6-16
b. Thursday
1. In the day time
The passover prepared................................... 17-19
2. In the evening
The traitor discovered.................................. 20-25
The Lord's Supper....................................... 26-29
3. In the night
1. Jesus foretells the cowardice of the apostles........... 33-35
2. Is in agony............................................. 36-46
3. Is apprehended, reproves Peter and the multitude;
is forsaken of all...................................... 47-56
4. Is led to Caiaphas, falsely accused, owns himself
the Son of God, is condemned, derided................... 57-68
5. Peter denies him and weeps.............................. 69-75
c. Friday
1. 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
2. His death.................................................... 50
The veil rent, and a great earthquake.................... 51-53
The centurion wonders; the women behold.................. 54-56
3. His burial................................................ 57-61
d. Saturday
The sepulchre secured.................................... 62-66
B. His resurrection
1. Testified to the women by an angel................... xxviii,1-8
By our Lord himself....................................... 9-10
2. Denied by his adversaries................................. 11-15
1. Proved to his apostles.................................... 16-20
Chapter I
| 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 3:31. |
| 3 |
Of Thamar - St. Matthew adds the names of those women also, that were remarkable in
the sacred history. |
| 4 |
Naasson - Who was prince of the tribe of Judah, when the Israelites entered into
Canaan. |
| 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. |
| 6 |
David the king - Particularly mentioned under this character, because his throne is
given to the Messiah. |
| 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 39:7. |
| 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. |
| 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 farther observed, that the word
Christ in Greek, and Messiah in Hebrew, 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. |
| 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! |
| 19 |
A just man - A strict observer of the law: therefore not thinking it right to keep
her. |
| 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. |
| 23 |
They shall call his name Emmanuel - To be called, only means, according to the Hebrew
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 7:14. |
| 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, 2Sam
6:23, 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 2:7. |
Chapter II
| 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 sceptre was now on the
point of departing from Judah. Among his sons were Archelaus, mentioned Mt 2:22;
Herod Antipas, mentioned Mt 14:1; &c., and Philip, mentioned Luke
3:19. Herod Agrippa, mentioned Acts 12:1; &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. |
| 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. |
| 4 |
The chief priests - That is, not only the high priest and his deputy, with those who
formerly had borne that office: but also the chief man in each of those twenty - four
courses, into which the body of priests were divided, 1Chron 24:6 - 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. |
| 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 5:2. |
| 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? |
| 10 |
Seeing the star - Standing over where the child was. |
| 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 travellers 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. |
| 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
11:1. |
| 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. |
| 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. |
| 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 31:15. |
| 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. |
| 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. |
Chapter III
| 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
1:1; Luke 3:1. |
| 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
2:44; 7:13,14; 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. |
| 3 |
The way of the Lord - Of Christ. Make his paths straight - By removing every thing
which might prove a hinderance to his gracious appearance. Isaiah 40:3. |
| 4 |
John had his raiment of camels' 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 11:22. But
these were not always to be had. So in default of those, he fed on wild honey. |
| 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. |
| 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. |
| 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. |
| 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. |
| 10 |
But the axe also already lieth - That is, there is no room for such idle pretences.
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, Mt
3:7. Is hewn down - Instantly, without farther delay. |
| 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. |
| 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. |
| 13 |
Mark 1:9; Luke 3:21 |
| 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. |
| 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. |
| 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 he 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. |
Chapter IV
| 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
1:12; Luke 4:1. |
| 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. |
| 3 |
Coming to him - In a visible form; probably in a human shape, as one that desired to
inquire farther into the evidences of his being the Messiah. |
| 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 8:3. |
| 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. |
| 6 |
In their hands - That is, with great care. Psalm 91:11,12. |
| 7 |
Thou shalt not tempt the Lord thy God - By requiring farther evidence of what he hath
already made sufficiently plain. Deut 6:16. |
| 8 |
Showeth him all the kingdoms of the world - In a kind of visionary representation. |
| 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. |
| 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
6:13. |
| 11 |
Angels came and waited upon him - Both to supply him with food, and to congratulate
his victory. |
| 12 |
He retired into Galilee - This journey was not immediately after his temptation. He
first went from Judea into Galilee, John 1:43; 2:1. Then into Judea again,
and celebrated the passover at Jerusalem, John 2:13. He baptized in Judea
while John was baptizing at Enon, John 3:22,23. All this time John was at
liberty, John 3:24. But the Pharisees being offended, John 4:1;
and John put in prison, he then took this journey into Galilee. Mark 1:14. |
| 13 |
Leaving Nazareth - Namely, when they had wholly rejected his word, and even attempted
to kill him, Luke 4:29. |
| 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
9:1,2. |
| 16 |
Here is a beautiful gradation, first, they walked, then they sat in darkness, and
lastly, in the region of the shadow of death. |
| 17 |
From that time Jesus began to preach - He had preached before, both to Jews and
Samaritans, John 4:41,45. 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. |
| 18 |
Mark 1:16; Luke 5:1. |
| 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. |
| 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. |
| 25 |
Decapolis - A tract of land on the east side of the sea of Galilee, in which were ten
cities near each other. |
Chapter V
| 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. |
| 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. |
| 3 |
Happy are the poor - In the following discourse there is,
- A sweet invitation to true holiness and happiness, ver. 3 - 12. Matt 5:3 -
12.
- A persuasive to impart it to others, ver. 13 - 16. Matt 5:13 - 16.
- A description of true Christian holiness, ver. 17; chap.vii,12, Matt 5:17; Matt
7:12. (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 6:20. |
| 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. |
| 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. |
| 6 |
They that hunger and thirst after righteousness - After the holiness here described.
They shall be satisfied with it. |
| 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. |
| 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. |
| 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. |
| 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, 2Tim 3:12. 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. |
| 11 |
Revile - When present: say all evil - When you are absent. |
| 12 |
Your reward - Even over and above the happiness that naturally and directly results
from holiness. |
| 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 9:50; Luke 14:34. |
| 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. |
| 15 |
Nay, the very design of God in giving you this light was, that it might shine. Mark
4:21; Luke 8:16; 11:33. |
| 16 |
That they may see - and glorify - That is, that seeing your good works, they may be
moved to love and serve God likewise. |
| 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. |
| 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 16:17; 21:33. |
| 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. |
| 20 |
The righteousness of the scribes and Pharisees - Described in the sequel of this
discourse. |
| 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 20:13. |
| 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, practised! 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. |
| 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. |
| 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. |
| 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 12:58. |
| 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. |
| 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 20:14. |
| 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. Mt 5:29,27,28,30,21,22 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. Matt 18:8; Mark
9:43. |
| 30 |
See note ... "Mt 5:29". |
| 31 |
Let him give her a writing of divorce - Which the scribes and Pharisees allowed men to
do on any trifling occasion. Deut 24:1; Matt 19:7; Mark 10:2; Luke 16:18. |
| 32 |
Causeth her to commit adultery - If she marry again. |
| 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,
- by any creature,
- in our ordinary conversation:
both of which the scribes and Pharisees taught to be perfectly innocent. Exod
20:7. |
| 36 |
For thou canst not make one hair white or black - Whereby it appears, that this also
is not thine but God's. |
| 37 |
Let your conversation be yea, yea; nay, nay - That is, in your common discourse,
barely affirm or deny. |
| 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 19:21. |
| 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. |
| 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 18:22,23. |
| 41 |
See note ... "Mt 5:40". |
| 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 6:30. |
| 43 |
Thou shalt love thy neighbour; And hate thy enemy - God spoke the former part; the
scribes added the latter. Lev 19:18. |
| 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 6:27,35. |
| 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. |
| 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. |
| 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! |
| 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. |
Chapter VI
| 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
- 4: to God, ver.5, 6: 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.
|
| 2 |
As the hypocrites do - Many of the scribes and Pharisees did this, under a pretence of
calling the poor together. They have their reward - All they will have; for they shall
have none from God. |
| 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.
|
| 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. |
| 6 |
Enter into thy closet - That is, do it with as much secrecy as thou canst. |
| 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. |
| 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. |
| 9 |
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, he 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. |
| 10 |
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 for
ever 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. |
| 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. |
| 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. |
| 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,) Mt 6:9,10
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,) Mt 6:11,12,13 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 for ever 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
11:2. |
| 14 |
Mark 11:25. |
| 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. |
| 17 |
Anoint thy head - So the Jews frequently did. Dress thyself as usual. |
| 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 farther 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 12:33. |
| 21 |
Luke 11:34. |
| 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. |
| 24 |
Mammon - Riches, money; any thing loved or sought, without reference to God. Luke
16:13. |
| 25 |
And if you serve God, you need be careful for nothing. Therefore take not 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 12:22. |
| 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. |
| 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. |
| 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. |
| 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. |
| 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. |
| 34 |
The morrow shall take thought for itself - That is, he 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. |
Chapter VII
Our Lord now proceeds to warn us against the chief hinderances 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.
| 1 |
Judge not - any man without full, clear, certain knowledge, without absolute
necessity, without tender love. Luke 6:37. |
| 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. |
| 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 6:41.
|
| 4 |
How sayest thou - With what face? |
| 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. |
| 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. |
| 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 11:9. |
| 8 |
For every one that asketh receiveth - Provided he ask aright, and ask what is
agreeable to God's will. |
| 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 Mt 5:17. 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 practise it. |
| 12 |
Luke 6:31. |
| 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 13:24.
|
| 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. |
| 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 6:43,44. |
| 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. |
| 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! |
| 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 6:46. |
| 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. |
| 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 13:27. |
| 24 |
Luke 6:47. |
| 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. |
Chapter VIII
| 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 1:40; Luke 5:12. |
| 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 tho 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 1:45.
- To fulfil the prophecy, Isaiah 42:1, that he would not be vain or
ostentatious. This reason St. Matthew assigns, Matt 12:17, &c.
- To avoid the being taken by force and made a king, John 6:15. 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 16:20,21.
For a testimony - That I am the Messiah; to them - The priests,
who otherwise might have pleaded want of evidence. Lev 14:2. |
| 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, Mt 20:20, we learn it was their mother that spoke those
words, which, Mark 10:35,37, themselves are said to speak; because she was
only their mouth. Yet from ver. 13, Mt 8:13, 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 7:1. |
| 8 |
The centurion answered - By his second messengers. |
| 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! |
| 10 |
I have not found so great faith, no, not in Israel - For the centurion was not an
Israelite. |
| 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 13:29. |
| 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 13:42,50; 22:13; 24:51; 25:30. |
| 14 |
Peter's wife's mother - St. Peter was then a young man, as were all the apostles. Mark
1:29; Luke 4:38. |
| 16 |
Mark 1:32; Luke 4:40. |
| 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 53:4.
|
| 18 |
He commanded to go to the other side - That both himself and the people might have a
little rest. |
| 19 |
Luke 9:57. |
| 20 |
The Son of man - The expression is borrowed from Daniel 7:13, 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. |
| 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. |
| 22 |
But Jesus said - When God calls, leave the business of the world to them who are dead
to God. |
| 23 |
Mark 4:35; Luke 8:22. |
| 24 |
The ship was covered - So man's extremity is God's opportunity. |
| 26 |
Why are ye fearful - Then he rebuked the winds - First, he composed their spirits, and
then the sea. |
| 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 5:1;
Luke 8:26. |
| 29 |
What have we to do with thee - This is a Hebrew phrase, which signifies. Why do you
concern yourself about us? 2Sam 16:10. Before the time - The great day. |
| 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. |
| 31 |
He said, Go - A word of permission only, not command. |
| 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! |
Chapter IX
| 1 |
His own city - Capernaum, Matt 4:13. Mark 5:18; Luke 8:37. |
| 2 |
Seeing their faith - Both that of the paralytic, and of them that brought him. Son - A
title of tenderness and condescension. Mark 2:3; Luke 5:18. |
| 3 |
This man blasphemeth - Attributing to himself a power (that of forgiving sins) which
belongs to God only. |
| 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. |
| 6 |
On earth - Even in my state of humiliation. |
| 8 |
So what was to the scribes an occasion of blaspheming, was to the people an incitement
to praise God. |
| 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
2:14; Luke 5:27. |
| 10 |
As Jesus sat at table in the house - Of Matthew, who having invited many of his old
companions, made him a feast, Mark 2:15; 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. |
| 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? |
| 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 6:6. |
| 14 |
Then - While he was at table. Mark 2:18; Luke 5:33. |
| 15 |
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. |
| 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. |
| 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. |
| 18 |
Just dead - He had left her at the point of death, Mark 5:23. Probably a
messenger had now informed him she was dead. Mark 5:22; Luke 8:41. |
| 20 |
Coming behind - Out of bashfulness and humility. |
| 22 |
Take courage - Probably she was struck with fear, when he turned and looked upon her, Mark
5:33; Luke 8:47; lest she should have offended him, by touching his garment
privately; and the more so, because she was unclean according to the law, Lev 15:25.
|
| 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. |
| 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. |
| 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. |
| 32 |
Luke 11:14. |
| 33 |
Even in Israel - Where so many wonders have been seen. |
| 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. |
| 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 10:2.
|
| 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. |
Chapter X
| 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 3:14; 6:7; Luke
6:13; 9:1. |
| 2 |
The first, Simon - The first who was called to a constant attendance on Christ;
although Andrew had seen him before Simon. Acts 1:13. |
| 3 |
Lebbeus - Commonly called Judas, the brother of James. |
| 4 |
Iscariot - So called from Iscarioth, (the place of his birth,) a town of the tribe of
Ephraim, near the city of Samaria. |
| 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 4:9. |
| 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 6:7;
Luke 9:2. |
| 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.
|
| 10 |
Neither scrip - That is, a wallet, or bag to hold provisions: Nor yet a staff - We
read, Mark 6:8, 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; Mt
10:9,10 all that they were forbidden to provide for themselves, so far as it was
needful for them. Luke 10:7. |
| 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 6:10; Luke
9:4. |
| 12 |
Salute it - In the usual Jewish form, "Peace (that is, all blessings) be to this
house." |
| 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. |
| 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. |
| 16 |
Luke 10:3. |
| 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 24:9.
|
| 19, |
Take no thought - Neither at this time, on any sudden call, need we be careful how or
what to answer. Luke 12:11. |
| 21 |
Luke 21:16. |
| 22 |
Of all men - That know not God. Mt 24:13. |
| 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. |
| 24 |
Luke 6:30; John 15:20. |
| 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. Mt
12:24. |
| 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 4:22; Luke 8:17; 12:2. |
| 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 12:3. |
| 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. |
| 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? |
| 30 |
See note ... "Mt 10:29" Luke 12:7. |
| 32 |
Whosoever shall confess me - Publicly acknowledge me for the promised Messiah. But
this confession implies the receiving his whole doctrine, Mark 8:38, and
obeying all his commandments. Luke 9:26. |
| 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. |
| 34 |
See note ... "Mt 10:33". Luke 12:51. |
| 36 |
And the foes of a man - That loves and follows me. Micah 7:6. |
| 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. |
| 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. Mt 16:24; Luke 14:27.
|
| 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. Mt 16:25; John 12:25. |
| 40 |
Mt 18:5; Luke 10:16; John 13:20. |
| 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. |
| 42 |
One of these little ones - The very least Christian. Mark 9:41. |
Chapter XI
| 1 |
In their cities - The other cities of Israel. |
| 2 |
He sent two of his disciples - Not because he doubted himself; but to confirm their
faith. Luke 7:18. |
| 3 |
He that is to come - The Messiah. |
| 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. |
| 5 |
The poor have the Gospel preached to them - The greatest mercy of all. Isaiah
29:18; 35:5. |
| 6 |
Happy is he who shall not be offended at me - Notwithstanding all these proofs that I
am the Messiah. |
| 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. |
| 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. |
| 9 |
More than a prophet - For the prophets only pointed me out afar off; but John was my
immediate forerunner. |
| 10 |
Mal 3:1. |
| 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. |
| 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. |
| 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 16:16. |
| 14 |
Mal 4:5. |
| 15 |
He that hath ears to hear, let him hear - A kind of proverbial expression; requiring
the deepest attention to what is spoken. |
| 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. |
| 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. |
| 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. |
| 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. |
| 21 |
Wo 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 10:13. |
| 22, 24 |
Moreover I say unto you - Beside the general denunciation of wo to those stubborn
unbelievers, the degree of their misery will be greater than even that of Tyre and Sidon,
yea, of Sodom. |
| 23 |
Thou Capernaum, who hast been exalted to heaven - That is, highly honoured by my
presence and miracles. |
| 24 |
See note ... "Mt 11:22". |
| 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 10:21. |
| 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. |
| 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. |
| 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. |
| 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. |
Chapter XII
| 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 2:23; Luke 6:1. |
| 3 |
Have ye not read what David did - And necessity was a sufficient plea for his
transgressing the law in a higher instance. |
| 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. 1Sam
21:6. |
| 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. |
| 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 9:13. |
| 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. Mt 12:7,8,6. |
| 9 |
Mark 3:1; Luke 6:6. |
| 12 |
It is lawful to do good on the Sabbath day - To save a beast, much more a man. |
| 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. Isa 42:1,
&c. |
| 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. |
| 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. |
| 21 |
In his name - That is, in him. |
| 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 11:14. |
| 23 |
Is not this the son of David - That is, the Messiah. |
| 24 |
Mark 3:22. |
| 25 |
Jesus knowing their thoughts - It seems they had as yet only said it in their hearts. |
| 26 |
How shall his kingdom be established - Does not that subtle spirit know thin is not
the way to establish his kingdom? |
| 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 judges 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. |
| 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. |
| 30 |
He that is not with me is against me - For there are no neuters in this war. Every one
must be either with Christ or against 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. |
| 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 3:28;
Luke 12:10. |
| 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. |
| 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. Mt 7:16; Luke 6:43. |
| 34 |
In another kind likewise, the tree is known by its fruit - Namely, the heart by the
conversation. |
| 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. |
| 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 he 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. |
| 38 |
We would see a sign - Else we will not believe this. Matt 16:1; Luke
11:16,29. |
| 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. |
| 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, 1Kings 20:29;
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 4:16; 5:1; Gen 7:4,12; Exod 24:18;
34:28. Jonah 2:1. |
| 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. 1Kings
10:1. |
| 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 11:24. |
| 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. |
| 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. |
| 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
3:21. Mark 3:31; Luke 8:19. |
| 48 |
And he answering, said - Our Lord's knowing why they came, sufficiently justifies his
seeming disregard of them. |
| 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. |
| 50 |
See note ... "Mt 12:49". |
Chapter XIII
| 1 |
Mark 4:1; Luke 8:4. |
| 2 |
He went into the vessel - Which constantly waited upon him, while he was on the sea
coast. |
| 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! |
| 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 hinderances 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. |
| 8 |
Good ground - Soft, not like that by the highway side; deep, not like the stony
ground; purged, not full of thorns. |
| 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. |
| 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. Mt 25:29; Mark 4:25; Luke 8:18; 19:26. |
| 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. |
| 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 6:9; John 12:40; Acts
28:26. |
| 16 |
But blessed are your eyes - For you both see and understand. You know how to prize the
light which is given you. Luke 10:23. |
| 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. |
| 20 |
The seed sown on stony places, therefore sprang up soon, because it did not sink deep,
Mt 13:5. He receiveth it with joy - Perhaps with transport, with ecstacy:
struck with the beauty of truth, and drawn by the preventing grace of God. |
| 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 pretences for leaving so narrow and
rugged a way. |
| 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, Mt 13:7. (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! |
| 23 |
Some a hundred fold, some sixty, some thirty - That is, in various proportions; some
abundantly more than others. |
| 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. |
| 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. |
| 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. |
| 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."
|
| 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. |
| 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 4:30; Luke 13:18. |
| 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. |
| 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
13:20. |
| 34 |
Without a parable spake he not unto them - That is, not at that time; at other times
he did. |
| 35 |
Psalm 78:2. |
| 38 |
The good seed are the children of the kingdom - That is, the children of God, the
righteous. |
| 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. |
| 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. |
| 45 |
The kingdom of heaven - That is, one who earnestly seeks for it: in verse Mt
13:47 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. |
| 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. |
| 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. |
| 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
6:1; Luke 4:16,22. |
| 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
1:19. Simon - Surnamed the Canaanite. |
| 57 |
They were offended at him - They looked on him as a mean, ignoble man, not worthy to
be regarded. John 4:44; Luke 7:23. |
| 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 every where planted; but,
that unbelief every where prevails. |
Chapter XIV
| 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 6:14. |
| 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. |
| 3 |
His brother Philip's wife - Who was still alive. Mark 6:17. |
| 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. |
| 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. |
| 6 |
The daughter of Herodias - Afterward infamous for a life suitable to this beginning. |
| 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. |
| 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. |
| 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 what ever they suffer in this. |
| 13 |
Jesus withdrew into a desert place -
- To avoid Herod:
- Because of the multitude pressing upon him, Mark 6:32: and
- To talk with his disciples, newly returned from their progress, Luke 9:10: apart
- From all but his disciples. John 6:1.
|
| 15 |
The time is now past - The usual meal time. Mark 6:35; Luke 9:12. |
| 22 |
He constrained his disciples - Who were unwilling to leave him. Mark 6:45;
John 6:15. |
| 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. |
| 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 13:14,17. St. Peter was in no doubt, or he would
not have quitted the ship. |
| 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. |
| 33 |
Thou art the Son of God - They mean, the Messiah. |
| 35 |
Mark 6:45. |
Chapter XV
| 1 |
Mark 7:1. |
| 2 |
The elders - The chief doctors or, teachers among the Jews. |
| 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. |
| 4 |
Honour thy father and mother - Which implies all such relief as they stand in need of.
Exod 20:12; 21:17. |
| 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. |
| 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. |
| 8 |
Their heart is far from me - And without this all outward worship is mere mockery of
God. Isaiah 29:13. |
| 9 |
Teaching the commandments of men - As equal with, nay, superior to, those of God. What
can be a more heinous sin? |
| 13 |
Every plant - That is, every doctrine. |
| 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 6:39. |
| 17 |
Are ye also yet without understanding - How fair and candid are the sacred historians?
Never concealing or excusing their own blemishes. |
| 19 |
First evil thoughts - then murders - and the rest. Railings - The Greek word includes
all reviling, backbiting, and evil speaking. |
| 21 |
Mark 7:24. |
| 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. |
| 23 |
He answered her not a word - He sometimes tries our faith in like manner. |
| 24 |
I am not sent - Not primarily; not yet. |
| 25 |
Then came she - Into the house where he now was. |
| 28 |
Thy faith - Thy reliance on the power and goodness of God. |
| 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 34:11. Mark 7:31. |
| 32 |
They continue with me now three days - It was now the third day since they came. Mark
8:1. |
| 36 |
He gave thanks, or blessed the food - That is, he praised God for it, and prayed for a
blessing upon it. |
Chapter XVI
| 1 |
A sign from heaven - Such they imagined Satan could not counterfeit. Mark 8:11;
Matt 12:38. |
| 2 |
Luke 12:54. |
| 3 |
The signs of the times - The signs which evidently show, that this is the time of the
Messiah. |
| 4 |
A wicked and adulterous generation - Ye would seek no farther sign, did not your
wickedness, your love of the world, which is spiritual adultery, blind your understanding.
|
| 5 |
Mark 8:14. |
| 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
12:1. |
| 7 |
They reasoned among themselves - What must we do then for bread, since we have taken
no bread with us? |
| 8 |
Why reason ye - Why are you troubled about this? Am I not able, if need so require, to
supply you by a word? |
| 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? |
| 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 8:27; Luke 9:18. |
| 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. |
| 16 |
Peter - Who was generally the most forward to speak. |
| 17 |
Flesh and blood - That is, thy own reason, or any natural power whatsoever. |
| 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
2:19; 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 21:14. 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. |
| 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 20:21,22,23;)
but to him were first given the keys both of doctrine and discipline. He first, after our
Lord's resurrection, exercised the apostleship, Acts 1:15. And he first by
preaching opened the kingdom of heaven, both to the Jews, Acts 2:14 &c.,
and to the Gentiles, Acts 10:34 &c. 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
18:18. |
| 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 tb 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 snore vehemently have rejected and opposed such a Messiah. |
| 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 8:31;
Luke 9:22. |
| 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 offence 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. |
| 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 10:38. |
| 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 10:39; Mark 8:35; Luke 9:24;
17:33; John 12:25. |
| 27 |
For the Son of man shall come - For there is no way to escape the righteous judgment
of God. |
| 28 |
And as an emblem of this, there are some here who shall live to see tho 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. |
Chapter XVII
| 1 |
A high mountain - Probably Mount Tabor. Mark 9:2; Luke 9:28. |
| 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. |
| 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. |
| 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. |
| 5 |
Hear ye him - As superior even to Moses and the prophets. See Deut 18:17.
|
| 7 |
Be not afraid - And doubtless the same moment he gave them courage and strength. |
| 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. |
| 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? |
| 11 |
Regulate all things - In order to the coming of Christ. |
| 12 |
Elijah is come already - And yet when the Jews asked John, Art thou Elijah? He said, I
am not, John 1:21. 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. |
| 14 |
Mark 9:14; Luke 11:37. |
| 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. |
| 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? |
| 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 21:21; Luke 17:6. |
| 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. |
| 22 |
Mark 9:30; Luke 9:44. |
| 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. |
| 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. |
| 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. |
| 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, bat 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. |
Chapter XVIII
| 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. |
| 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 9:36; Luke 9:47. |
| 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 farther 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
19:14. |
| 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
10:40; Luke 10:16; John 13:20. |
| 6 |
See note ... "Mt 18:5". Mark 9:42; Luke 17:1. |
| 7 |
Wo to the world because of offences - That is, unspeakable misery will be in the world
through them; for it must needs be that offences 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 offence cometh. Offences
are, all things whereby any one is turned out of, or hindered in the way of God. |
| 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 5:29; Mark 9:43.
|
| 9 |
See note ... "Mt 18:8". |
| 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. |
| 11 |
Another, and yet a stronger reason for your not despising them is, that I myself came
into the world to save them. Luke 19:10. |
| 12 |
Luke 15:4. |
| 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. |
| 15 |
But how can we avoid giving offence 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 offences. 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
17:3. |
| 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 16:19. |
| 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. |
| 22 |
Till seventy times seven - That is, as often as there is occasion. A certain number is
put for an uncertain. |
| 23 |
Therefore - In this respect. |
| 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 offences
against God, and our utter incapacity of making him any satisfaction. |
| 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. |
| 30 |
Went with him before a magistrate, and cast him into prison, protesting he should lie
there, till he should pay the whole debt. |
| 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 for ever.
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. |
Chapter XIX
| 1 |
He departed - and from that time walked no more in Galilee. Mark 10:1. |
| 2 |
Multitudes followed him, and he healed them there - That is, wheresoever they followed
him. |
| 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. |
| 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. |
| 5 |
And said - By the mouth of Adam, who uttered the words. Gen 2:24. |
| 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 24:1 Matt 5:31; Mark 10:2; Luke 16:18. |
| 9 |
And I say to you - I revoke that indulgence from this day, so that from henceforth,
Whosoever, &c. |
| 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. |
| 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! |
| 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 48:14,20. The disciples
rebuked them - That is, them that brought them: probably thinking such an employ beneath
the dignity of their Master. Mark 10:13; Luke 18:15. |
| 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. Mt 18:3. |
| 16 |
And behold one came - Many of the poor had followed him from the beginning. One rich
man came at last. Mark 10:17; Luke 18:18. |
| 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. |
| 19 |
Exod 20:12. &c |
| 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. |
| 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 ali absolute sin. The young man went away - Not being willing to have salvation
at so high a price. |
| 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 for
ever! |
| 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. |
| 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. |
| 28 |
In the renovation - In the final renovation of all things: Ye shall sit - In the
beginning of the judgment they shall stand, 2Cor 5:10. Then being absolved,
they shall sit with the Judge, 1Cor 6:2: 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. |
| 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. |
| 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. Mt
20:16; Mark 10:31; Luke 13:30. |
Chapter XX
| 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 Romans 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. |
| 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. |
| 6 |
About the eleventh hour - That is, very late; long after the rest were called. |
| 8 |
In the evening - Of life; or of the world. |
| 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. |
| 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. |
| 12 |
Thou hast made them equal to us - So St. Peter expressly, Acts 15:9. 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. |
| 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. |
| 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. |
| 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. Mt 19:30; 22:14. |
| 17 |
Mark 10:32; Luke 18:31. |
| 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 10:35. |
| 21 |
In thy kingdom - Still they expected a temporal kingdom. |
| 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. |
| 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. |
| 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. |
| 26 |
Your minister - That is, your servant. Mt 23:11. |
| 29 |
Mark 10:46; Luke 18:35. |
| 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. |
| 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. |
Chapter XXI
| 1 |
Mark 11:1; Luke 19:29; John 12:12. |
| 5 |
The daughter of Sion - That is, the inhabitants of Jerusalem: the first words of the
passage are cited from Isa 62:11; the rest from Zech 9:9. 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 19:11. 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. |
| 7 |
They set him thereon - That is, on the clothes. |
| 8 |
A great multitude spread their garments in the way - A custom which was usual at the
creation of a king, 2Kings 9:13. |
| 9 |
The multitudes cried, saying - Probably from a Divine impulse; for certainly most of
them understood not the words they uttered. Hosanna - (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. |
| 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. |
| 12 |
He cast out all that sold and bought - Doves and oxen for sacrifice. He had cast them
out three years before, John 2:14; bidding them not make that house a house
of merchandise. Upon the repetition of the offence, 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 11:11,15; Luke
19:45. |
| 13 |
A den of thieves - A proverbial expression, for a harbour of wicked men. Isa
56:7; Jer 7:11. |
| 16 |
Psalm 8:2. |
| 17 |
Mark 11:11,12. |
| 20 |
The disciples seeing it - As they went by, the next day. |
| 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. Mt 17:20. |
| 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 20:1; Mark 11:27. |
| 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. |
| 25 |
Why did ye not believe him - Testifying this. |
| 27 |
Neither tell I you - Not again, in express terms: he had often told them before, and
they would not believe him. |
| 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. |
| 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! |
| 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 12:1; Luke 20:9. |
| 34 |
He sent his servants - His extraordinary messengers, the prophets: to the husbandmen -
The ordinary preachers or ministers of the Jews. |
| 41 |
They say - Perhaps some of the by - standers, not the chief priests or Pharisees; who,
as St. Luke relates, said, God forbid, Luke 20:16. |
| 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 118:22. |
| 43 |
Therefore - Because ye reject this corner stone. The kingdom of God - That is, the
Gospel. |
| 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
20:18. |
Chapter XXII
| 1 |
Jesus answering, spake - That is, spake with reference to what had just past. |
| 2 |
A king, who made a marriage feast for his son - So did God, when he brought his first
- begotten into the world. |
| 3 |
Them that were invited - Namely, the Jews. |
| 4 |
Fatlings - Fatted beasts and fowls. |
| 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! |
| 7 |
The king sending forth his troops - The Roman armies employed of God for that purpose.
Destroyed those murderers - Primarily the Jews. |
| 8 |
Go into the highways - The word properly signifies, the by - ways, or turnings of the
road. |
| 10 |
They gathered all - By preaching every where. |
| 11 |
The guest - The members of the visible Church. |
| 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. |
| 14 |
Many are called; few chosen - Many hear; few believe. Yea, many are members of the
visible, but few of the invisible Church. Mt 20:16. |
| 15 |
Mark 12:13; Luke 20:20. |
| 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. |
| 17 |
Is it lawful to give tribute to Cesar? - 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. |
| 18 |
Ye hypocrites - Pretending a scruple of conscience. |
| 20 |
The tribute money - A Roman coin, stamped with the head of Cesar, which was usually
paid in tribute. |
| 21 |
They say to him, Cesar'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 Cesar the things which ye yourselves acknowledge to be Cesar's: and, ye Herodians,
while ye are zealous for Cesar, see that ye render to God the things that are God's. |
| 23 |
Mark 12:18. |
| 24 |
Deut 25:5. |
| 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. |
| 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?
|
| 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! |
| 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. |
| 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 3:6. |
| 33 |
At his doctrine - At the clearness and solidity of his answers. |
| 34 |
Mark 12:28; Luke 10:25. |
| 35 |
A scribe asking him a question, trying him - Not, as it seems, with any ill design:
but barely to make a farther trial of that wisdom, which he had shown in silencing the
Sadducees. |
| 37 |
Deut 6:5. |
| 39 |
Lev 19:18. |
| 42 |
Luke 20:41. |
| 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? |
| 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 110:1.
|
| 46 |
Neither durst any question him any more - Not by way of ensnaring or tempting him. |
Chapter XXIII
| 1 |
Then - Leaving all converse with his adversaries, whom he now left to the hardness of
their hearts. |
| 2 |
The scribes sit in the chair of Moses - That is, read and expound the law of Moses,
and are their appointed teachers. |
| 3 |
All things therefore - Which they read out of the law, and enforce therefrom. |
| 4 |
Luke 11:46. |
| 5 |
Their phylacteries - The Jews, understanding those words literally, It shall he as a
token upon thy hand, and as frontlets between thine eyes, Exod 13:16. And
thou shalt bind these words for a sign upon thine hand, and they shall be as frontlets
between thine eyes, Deut 6:8; 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 15:38. These, as well as their phylacteries, the Pharisees
affected to wear broader and larger than other men. Mark 12:38. |
| 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 farther reason;
- To obey implicitly what they enjoined, without seeking farther 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. |
| 9 |
See note ... "Mt 23:8". |
| 10 |
See note ... "Mt 23:8". |
| 11 |
Mt 20:26. |
| 12 |
Whosoever shall exalt himself shall be humbled, and he that shall humble himself shall
he 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
14:11; 18:14. |
| 13 |
Wo 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. |
| 14 |
Mark 12:40; Luke 20:47. |
| 16 |
Wo 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 23d and Mt 23:23,25. 25th
verses; and this severity rises to the height in the 33d verse. The gold of the temple -
The treasure kept there. He is bound - To keep his oath. |
| 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. |
| 23 |
Judgment - That is, justice: Faith - The word here means fidelity. |
| 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. |
| 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. |
| 26 |
Ye build the tombs of the prophets - And that is all, for ye neither observe their
sayings, nor imitate their actions. |
| 30 |
We would not have been partakers - So ye make fair professions, as did your fathers. |
| 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 3d to the
30th verse Mt 23:3 - 30 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. Mt 23:4 -
14
- Zeal to make proselytes to our opinion or communion, though they have less of the spirit
of religion than before, ver. 15. Mt 23:15
- A superstitious reverence for consecrated places or things, without any for Him to whom
they are consecrated, ver. 16 - 22. Mt 23:16 - 22
- A scrupulous exactness in little observances, though with the neglect of justice, mercy,
and faith, ver. 23, 24. Mt 23:23,24
- A nice cautiousness to cleanse the outward behaviour, but without any regard to inward
purity, ver. 25, 26. Mt 23:25,26
- A specious face of virtue and piety, covering the deepest hypocrisy and villany, ver.
27, 28. Mt 23:27,28
- A professed veneration for all good men, except those among whom they live.
|
| 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. |
| 33 |
Ye serpents - Our Lord having now lost all hope of reclaiming these, speaks so as to
affright others from the like sins. |
| 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 11:49. |
| 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, 2Chron 24:20, 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. |
| 37 |
Luke 13:34. |
| 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. |
| 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. |
Chapter XXIV
| 1 |
Mark 13:1; Luke 21:5. |
| 2 |
There shall not he 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.
|
| 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, &c, 15,
&c. Mt 24:4,15.
- His own coming, and the end of the world, with the signs thereof, ver. 29 - 31. Mt
24:29 - 31.
- The time of the destruction of the temple, ver. 32, &c. Mt 24:32.
- The time of the end of the world, ver. 36. Mt 24:36.
|
| 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. |
| 5 |
Many shall come in my name - First, false Christs, next, false prophets, Mt
24:11. At length, both together, Mt 24:24. 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. |
| 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. |
| 9 |
Then shall they deliver you up to affliction - As if ye were the cause of all these
evils. And ye shall he 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 10:17. |
| 10 |
Then shall many he offended - So as utterly to make shipwreck of faith and a pure
conscience. But hold ye fast faith, Mt 24:11. in spite of false prophets:
love, even when iniquity and offences abound, Mt 24:12. And hope, unto the
end, Mt 24:13. 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 2:4,) leave their first love. |
| 13 |
Matt 10:22; Mark 13:13; Luke 21:17. |
| 14 |
This Gospel shall he 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 13:10. |
| 15 |
When ye see the abomination of desolation - Daniel's term is, The abomination that
maketh desolate, Dan 11:31; 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 Romans afterward planted their ensigns. He that
readeth let him understand - Whoever reads that prophecy of Daniel, let him deeply
consider it. Mark 13:14; Luke 21:20; Dan 9:27. |
| 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 Romans 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. |
| 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. |
| 19 |
Wo to them that are with child, and to them that give suck - Because they cannot so
readily make their escape. |
| 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. |
| 21 |
Then shall be great tribulation - Have not many things spoken in the chapter, as well
as in Mark 13:14 &c., Luke 21:21 &c. a farther and much more
extensive meaning than has been yet fulfilled? |
| 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. |
| 23 |
Mark 13:21; Luke 17:23. |
| 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. |
| 27 |
For as the lightning goeth forth - For the next coming of Christ will he as quick as
lightning; so that there will not be time for any such previous warning. |
| 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 17:37. |
| 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 13:24; Luke
21:25. |
| 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. |
| 31 |
They shall gather together his elect - That is, all that have endured to the end in
the faith which worketh by love. |
| 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, Mt 24:3, concerning the time of the destruction of
Jerusalem, he answers Mt 24:34. Concerning the time of the end of the world,
he answers Mt 24:36. Mark 13:28; Luke 21:29. |
| 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. |
| 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. |
| 37 |
Luke 17:26. |
| 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. |
| 41 |
Two women shall be grinding - Which was then a common employment of women. |
| 42 |
Ye know not what hour your Lord cometh - Either to require your soul of you, or to
avenge himself of this nation. Mark 13:33; Luke 12:35; 21:34. |
| 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. |
| 48 |
But if that evil servant - Now evil, having put away faith and a good conscience. |
| 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! |
Chapter XXV
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.
| 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. |
| 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. |
| 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. |
| 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. |
| 6 |
At midnight - In an hour quite unthought of. |
| 7 |
They trimmed their lamps - They examined themselves and prepared to meet their God. |
| 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? |
| 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! |
| 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. |
| 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
13:34; Luke 19:12. |
| 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. |
| 18 |
He that had received one - Made his having fewer talents than others a pretence 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? |
| 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. |
| 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! |
| 26 |
Thou knewest - That I require impossibilities! This is not an allowing, but a strong
denial of the charge. |
| 27 |
Thou oughtest therefore - On that very account, on thy own supposition, to have
improved my talent, as far as was possible. |
| 29 |
To every one that hath shall he given - So close does God keep to this stated rule,
from the beginning to the end of the world. Matt 13:12. |
| 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.
|
| 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. |
| 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? |
| 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. |
| 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. |
| 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. |
| 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. |
| 44 |
Then will they answer - So the endeavour to justify themselves, will remain with the
wicked even to that day! |
| 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.
|
Chapter XXVI
| 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
14:1; Luke 22:1. |
| 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
22:17. 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 12:26,
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, 1Cor 11:26.
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. |
| 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. |
| 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. |
| 6 |
Mark 14:3. |
| 8 |
His disciples seeing it, had indignation, saying - It seems several of them were
angry, and spoke, though none so warmly as Judas Iscariot. |
| 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. |
| 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. |
| 13 |
This Gospel - That is, this part of the Gospel history. |
| 14 |
Mark 14:10; Luke 22:3. |
| 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
21:32. |
| 17 |
On the first day of unleavened bread - Being Thursday, the fourteenth day of the first
month, Exod 12:6,15. Mr 14:12 Lu 22:7 |
| 18 |
The Master saith, My time is at hand - That is, the time of my suffering. |
| 20 |
Mark 14:17; Luke 22:14. |
| 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.
|
| 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? |
| 25 |
Thou hast said - That is, it is as thou hast said. |
| 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 40:12, The three branches are three
days. Thus Gal 4:24, St. Paul speaking of Sarah and Hagar, says, These are
the two covenants. Thus in the grand type of our Lord, Exod 12:11, 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. |
| 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. |
| 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. |
| 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. |
| 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. Psa 113:1 &c.
The mount of Olives - Was over against the temple, about two miles from Jerusalem. Mark
14:26; Luke 22:39; John 18:1. |
| 31 |
All ye will be offended at me - Something will happen to me, which will occasion your
falling into sin by forsaking me. Zech 13:7. |
| 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. |
| 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. |
| 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. |
| 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
14:32; Luke 22:40. |
| 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. |
| 39 |
And going a little farther - About a stone's cast, Luke 22:41 - 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. |
| 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. |
| 45 |
Sleep on now, if you can, and take your rest - For any farther service you can be of
to me. |
| 47 |
Mark 14:43; Luke 22:47; John 18:2. |
| 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! |
| 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 14:47; Luke 22:49;
John 18:10. |
| 52 |
All they that take the sword - Without God's giving it them: without sufficient
authority. |
| 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. |
| 55 |
Mark 14:48; Luke 22:52 |
| 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 14:53; Luke 22:54; John
18:12. |
| 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. |
| 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. |
| 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 7:13,14.
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! |
| 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 21:10; 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. |
| 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. |
| 72 |
He denied with an oath - To which possibly he was not unaccustomed, before our Lord
called him. |
| 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. |
| 74 |
Then began he to curse and to swear - Having now quite lost the reins, the government
of himself. |
Chapter XXVII
| 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
15:1; Luke 22:66; 23:1; John 18:28. |
| 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. |
| 3 |
Then Judas seeing that he was condemned - Which probably he thought Christ would have
prevented by a miracle. |
| 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! |
| 5 |
In that part of the temple where the sanhedrim met. |
| 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. |
| 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 11:12. |
| 10 |
As the Lord commanded me - To write, to record. |
| 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. |
| 15 |
At every feast - Every year, at the feast of the passover. Mark 15:6;
Luke 23:17; John 18:39. |
| 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. |
| 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. |
| 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. |
| 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. |
| 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. |
| 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
15:16 John 19:2. |
| 28 |
They put on him a scarlet robe - Such as kings and generals wore; probably an old
tattered one. |
| 32 |
Him they compelled to bear his cross - He bore it himself, till he sunk under it, John
19:17. |
| 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 15:22; Luke 23:33; John 19:17 |
| 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. |
| 35 |
They parted his garments - This was the custom of the Romans. The soldiers performed
the office of executioners, and divided among them the spoils of the criminals. My vesture
- That is, my inner garment. Psalm 22:18. |
| 38 |
Mark 15:27; Luke 23:32. |
| 44 |
Mark 15:32; Luke 23:33. |
| 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. |
| 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 22:1. |
| 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 19:28.
|
| 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 10:18: 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. |
| 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. |
| 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.
|
| 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, Mt 27:43: He said, I am the Son of God. |
| 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. |
| 57 |
When the evening was come - That is, after three o'clock; the time from three to six
they termed the evening. Mark 15:42; Luke 23:50; John 19:38. |
| 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. |
| 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 2:19,21. 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? Mt 26:61. Then they seemed not to understand them! |
| 65 |
Ye have a guard - Of your own, in the tower of Antonia, which was stationed there for
the service of the temple. |
| 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. |
Chapter XXVIII
| 1 |
Mark 16:1; Luke 24:1; John 20:1 |
| 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. |
| 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 20:12, this being one of the two angels there
mentioned. |
| 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. |
| 9 |
Hail - The word in its primary sense means, "Rejoice:" in its secondary and
more usual meaning, "Happiness attend you." |
| 10 |
Go tell my brethren - I still own them as such, though they so lately disowned and
forsook me. |
| 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? |
| 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. |
| 18 |
All power is given to me - Even as man. As God, he had all power from eternity. |
| 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
16:15. |
|
