JOHN WESLEYS NOTES

ON THE WHOLE BIBLE

THE GOSPEL OF MATTHEW

PREFACE

1. For many years I have had a desire of setting down and laying

together, what has occurred to my mind, either in reading,

thinking, or conversation, which might assist serious persons, who

have not the advantage of learning, in understanding the New

Testament. But I have been continually deterred from attempting

any thing of this kind, by a deep sense of my own inability: of my

want, not only of learning for such a work, but much more, of

experience and wisdom. This has often occasioned my laying

aside the thought. And when, by much importunity, I have been

prevailed upon to resume it, still I determined to delay it as long

as possible, that (if it should please God) I might finish my work

and my life together.

2. But having lately had a loud call from God to arise and go

hence, I am convinced that if I attempt any thing of this kind at

all, I must not delay any longer. My day is far spent, and (even in

a natural way) the shadows of the evening come on apace. And I

am the rather induced to do what little I can in this way, because I

can do nothing else: being prevented, by my present weakness,

from either travelling or preaching. But, blessed be God, I can still

read, and write, and think. O that it may be to his glory!

3. It will be easily discerned, even from what I have said already,

and much more from the notes themselves, that they were not

principally designed for men of learning; who are provided with

many other helps: and much less for men of long and deep

experience in the ways and word of God. I desire to sit at their

feet, and to learn of them. But I write chiefly for plain unlettered

men, who understand only their mother tongue, and yet reverence

and love the word of God, and have a desire to save their souls.

4. In order to assist these in such a measure as I am able, I design

first to set down the text itself, for the most part, in the common

English translation, which is, in general, (so far as I can judge)

abundantly the best that I have seen. Yet I do not say it is

incapable of being brought, in several places, nearer to the

original. Neither will I affirm, that the Greek copies from which

this translation was made, are always the most correct. And

therefore I shall take the liberty, as occasion may require, to make

here and there a small alteration.

5. I am very sensible this will be liable to objections: nay, to

objections of quite opposite kinds. Some will probably think, the

text is altered too much; and others, that it is altered too little. To

the former I would observe, that I never knowingly, so much as in

one place, altered it for altering sake: but there, and there only,

where first, the sense was made better, stronger, clearer, or more

consistent with the context: secondly, where the sense being

equally good, the phrase was better or nearer the original. To the

latter, who think the alterations too few, and that the translation

might have been nearer still, I answer, this is true: I acknowledge

it might. But what valuable end would it have answered, to

multiply such trivial alterations as add neither clearness nor

strength to the text? This I could not prevail upon myself to do: so

much the less because there is, to my apprehension, I know not

what, peculiarly solemn and venerable in the old language of our

translation. And suppose this a mistaken apprehension, and an

instance of human infirmity; yet, is it not an excusable infirmity,

to be unwilling to part with what we have been long accustomed

to; and to love the very words by which God has often conveyed

strength or comfort to our souls!

6. I have endeavoured to make the notes as short as possible that

the comment may not obscure or swallow up the text: and as plain

as possible, in pursuance of my main design, to assist the

unlearned reader: for this reason I have studiously avoided, not

only all curious and critical inquiries, and all use of the learned

languages, but all such methods of reasoning and modes of

expression as people in common life are unacquainted with: for

the same reason, as I rather endeavour to obviate than to propose

and answer questions, so I purposely decline going deep into

many difficulties, lest I should leave the ordinary reader behind

me.

7. I once designed to write down barely what occurred, to my own

mind, consulting none but the inspired writers. But no sooner was

I acquainted with that great light of the Christian world, (lately

gone to his reward, ) Bengelius, than I entirely changed my

design, being thoroughly convinced it might be of more service to

the cause of religion, were I barely to translate his Gnomon Novi

Testamenti, than to write many volumes upon it. Many of his

excellent notes I have therefore translated. Many more I have

abridged, omitting that part which was purely critical, and giving

the substance of the rest. Those various readings likewise, which

he has showed to have a vast majority of ancient copies and

translations on their side, I have without scruple incorporated with

the text; which, after his manner, I have divided all along (though

not omitting the common division into chapters and verses, which

is of use on various accounts) according to the matter it contains,

making a larger or smaller pause, just as the sense requires. And

even this is such a help in many places, as one who has not tried it

can scarcely conceive.

8. I am likewise indebted for some useful observations to Dr.

Heylin's Theological Lectures: and for many more to Dr. Guyse,

and to the Family Expositor of the late pious and learned Dr.

Doddridge It was a doubt with me for some time, whether I

should not subjoin to every note I received from them the name of

the author from whom it was taken; especially considering I had

transcribed some, and abridged many more, almost in the words

of the author. But upon farther consideration, I resolved to name

none, that nothing might divert the mind of the reader from

keeping close to the point in view, and receiving what was spoken

only according to its own intrinsic value.

9. I cannot flatter myself so far (to use the words of one of the

above-named writers) as to imagine that I have fallen into no

mistakes in a work of so great difficulty. But my own conscience

acquits me of having designedly misrepresented any single

passage of Scripture, or of having written one line with a purpose

of inflaming the hearts of Christians against each other. God

forbid that I should make the words of the most gentle and

benevolent Jesus a vehicle to convey such poison. Would to God

that all the party names, and unscriptural phrases and forms,

which have divided the Christian world, were forgot: and that we

might all agree to sit down together, as humble, loving disciples,

at the feet of our common Master, to hear his word, to imbibe his

Spirit, and to transcribe his life in our own!

10. Concerning the Scriptures in general, it may be observed, the

word of the living God, which directed the first patriarchs also,

was, in the time of Moses, committed to writing. To this were

added, in several succeeding generations, the inspired writings of

the other prophets. Afterward, what the Son of God preached, and

the Holy Ghost spake by the apostles, the apostles and evangelists

wrote. - This is what we now style the Holy Scripture: this is that

word of God which remaineth for ever: of which, though heaven

and earth pass away, one jot or tittle shall not pass away. The

Scripture therefore of the Old and New Testament, is a most solid

and precious system of Divine truth. Every part thereof is worthy

of God; and all together are one entire body, wherein is no defect,

no excess. It is the fountain of heavenly wisdom, which they who

are able to taste, prefer to all writings of men, however wise, or

learned, or holy.

11. An exact knowledge of the truth was accompanied in the

inspired writers with an exactly regular series of arguments, a

precise expression of their meaning, and a genuine vigour of

suitable affections. The chain of argument in each book is briefly

exhibited in the table prefixed to it, which contains also the sum

thereof, and may be of more use than prefixing the argument to

each chapter; the division of the New Testament into chapters

having been made in the dark ages, and very incorrectly; often

separating things that are closely joined, and joining those that are

entirely distinct from each other.

12. In the language of the sacred writings, we may observe the

utmost depth, together with the utmost ease. All the elegancies of

human composures sink into nothing before it: God speaks not as

man, but as God. His thoughts are very deep: and thence his

words are of inexhaustible virtue. And the language of his

messengers also is exact in the highest degree: for the words

which were given them accurately answered the impression made

upon their minds: and hence Luther says, "Divinity is nothing but

a grammar of the language of the Holy Ghost." To understand this

thoroughly, we should observe the emphasis which lies on every

word; the holy affections expressed thereby, and the tempers

shown by every writer. But how little are these, the latter

especially, regarded? Though they are wonderfully diffused

through the whole New Testament, and are in truth a continued

commendation of him who acts, or speaks, or writes.

13. The New Testament is all those sacred writings in which the

New Testament or covenant is described. The former part of this

contains the writings of the evangelists and apostles: the latter, the

Revelation of Jesus Christ. In the former is, first, the history of

Jesus Christ, from his coming in the flesh to his ascension into

heaven; then the institution and history of the Christian Church,

from the time of his ascension. The Revelation delivers what is to

be, with regard to Christ, the Church, and the universe, till the

consummation of all things. BRISTOL HOT-WELLS, January 4,

1754.

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, 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

8. 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 xvii, 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

ST. MATTHEW

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 iii, 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 xxxix, 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 Hebrews, signify anointed,

and imply the prophetic, priestly, and royal characters, which

were to meet in the Messiah. Among the Jews, anointing was the

ceremony whereby prophets, priests, and kings were initiated into

those offices. And if we look into ourselves, we shall find a want

of Christ in all these respects. We are by nature at a distance from

God, alienated from him, and incapable of a free access to him.

Hence we want a mediator, an intercessor, in a word, a Christ, in

his priestly office. This regards our state with respect to God. And

with respect to ourselves, we find a total darkness, blindness,

ignorance of God, and the things of God. Now here we want

Christ in his prophetic office, to enlighten our minds, and teach us

the whole will of God. We find also within us a strange misrule of

appetites and passions. For these we want Christ in his royal

character, to reign in our hearts, and subdue all things to himself.

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 Hebrews manner of speaking, that the

person spoken of shall really and effectually be what he is called,

and actually fulfil that title. Thus, Unto us a child is born - and his

name shall be called Wonderful, Counsellor, the Mighty God, the

Prince of Peace - That is, he shall be all these, though not so much

nominally, as really, and in effect. And thus was he called

Emmanuel; which was no common name of Christ, but points out

his nature and office; as he is God incarnate, and dwells by his

Spirit in the hearts of his people. It is observable, the words in

Isaiah are, Thou (namely, his mother) shalt call; but here, They -

that is, all his people, shall call - shall acknowledge him to be

Emmanuel, God with us. Which being interpreted - This is a clear

proof that St. Matthew wrote his Gospel in Greek, and not in

Hebrew. Isaiah vii, 14.

25. He knew her not, till after she had brought forth - It cannot be

inferred from hence, that he knew her afterward: no more than it

can be inferred from that expression, 2 Sam. vi, 23, Michal had no

child till the day of her death, that she had children afterward. Nor

do the words that follow, the first-born son, alter the case. For

there are abundance of places, wherein the term first born is used,

though there were no subsequent children. Luke ii, 7.

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 scepter was now on the point of

departing from Judah. Among his sons were Archelaus,

mentioned ver. 22; Herod Antipas, mentioned chap. xiv, and

Philip, mentioned Luke iii, 19. Herod Agrippa, mentioned Acts

xii, 1; &c., was his grandson. Wise men - The first fruits of the

Gentiles. Probably they were Gentile philosophers, who, through

the Divine assistance, had improved their knowledge of nature, as

a means of leading to the knowledge of the one true God. Nor is it

unreasonable to suppose, that God had favoured them with some

extraordinary Revelations of himself, as he did Melchisedec, Job,

and several others, who were not of the family of Abraham; to

which he never intended absolutely to confine his favours. The

title given them in the original was anciently given to all

philosophers, or men of learning; those particularly who were

curious in examining the works of nature, and observing the

motions of the heavenly bodies. From the east - So Arabia is

frequently called in Scripture. It lay to the east of Judea, and was

famous for gold, frankincense, and myrrh. We have seen his star -

Undoubtedly they had before heard Balaam's prophecy. And

probably when they saw this unusual star, it was revealed to them

that this prophecy was fulfilled. In the east - That is, while we

were in the east.

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 born that office: but also the

chief man in each of those twenty-four courses, into which the

body of priests were divided, 1 Chron. xxiv, 6-19. The scribes

were those whose peculiar business it was to explain the

Scriptures to the people. They were the public preachers, or

expounders of the law of Moses. Whence the chief of them were

called doctors of the law.

6. Thou art in nowise the least among the princes of Judah - That

is, among the cities belonging to the princes or heads of thousands

in Judah. When this and several other quotations from the Old

Testament are compared with the original, it plainly appears, the

apostles did not always think it necessary exactly to transcribe the

passages they cited, but contented themselves with giving the

general sense, though with some diversity of language. The words

of Micah, which we render, Though thou be little, may be

rendered, Art thou little? And then the difference which seems to

be here between the prophet and the evangelist vanishes away.

Micah v, 2.

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

travelers observe, in the eastern countries to this day. Gold,

frankincense, and myrrh - Probably these were the best things

their country afforded; and the presents ordinarily made to great

persons. This was a most seasonable, providential assistance for a

long and expensive journey into Egypt, a country where they were

entirely strangers, and were to stay for a considerable time.

15. That it might be fulfilled - That is, whereby was fulfilled. The

original word frequently signifies, not the design of an action, but

barely the consequence or event of it. Which was spoken of the

Lord by the prophet - on another occasion: Out of Egypt have I

called my Son - which was now fulfilled as it were anew; Christ

being in a far higher sense the Son of God than Israel, of whom

the words were originally spoken. Hosea xi, 1.

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. xxxi, 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.

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 i, 1; Luke iii, 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. ii, 44; vii, 13, 14; the

kingdom of the God of heaven. It properly signifies here, the

Gospel dispensation, in which subjects were to be gathered to God

by his Son, and a society to be formed, which was to subsist first

on earth, and afterward with God in glory. In some places of

Scripture, the phrase more particularly denotes the state of it on

earth: in, others, it signifies only the state of glory: but it generally

includes both. The Jews understood it of a temporal kingdom, the

seat of which they supposed would be Jerusalem; and the

expected sovereign of this kingdom they learned from Daniel to

call the Son of man. Both John the Baptist and Christ took up that

phrase, the kingdom of heaven, as they found it, and gradually

taught the Jews (though greatly unwilling to learn) to understand

it right. The very demand of repentance, as previous to it, showed

it was a spiritual kingdom, and that no wicked man, how politic,

brave, or learned soever, could possibly be a subject of it.

3. The way of the Lord - Of Christ. Make his paths straight - By

removing every thing which might prove a hindrance to his

gracious appearance. Isaiah xl, 3.

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. xi, 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 pretenses. Speedy execution is determined against all

that do not repent. The comparison seems to be taken from a

woodman that has laid down his axe to put off his coat, and then

immediately goes to work to cut down the tree. This refers to the

wrath to come in verse 7. Is hewn down - Instantly, without

farther delay.

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 i, 9; Luke iii, 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 be the pleasure, the delight of God, this is

praise indeed: this is true glory: this is the highest, the brightest

light, that virtue can appear in.

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 i,

12; Luke iv, 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.

viii, 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 xci, 11, 12.

7. Thou shalt not tempt the Lord thy God - By requiring farther

evidence of what he hath already made sufficiently plain. Deut. vi,

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. vi, 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 i,

43; ii, 1. Then into Judea again, and celebrated the passover at

Jerusalem, John ii, 13. He baptized in Judea while John was

baptizing at Enon, John iii, 22, 23. All this time John was at

liberty, John iii, 24. But the Pharisees being offended, John iv, 1;

and John put in prison, he then took this journey into Galilee.

Mark i, 14.

13. Leaving Nazareth - Namely, when they had wholly rejected

his word, and even attempted to kill him, Luke iv, 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 ix, 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 iv, 41, 45. But from

this time begin his solemn stated preaching. Repent, for the

kingdom of heaven is at hand - Although it is the peculiar

business of Christ to establish the kingdom of heaven in the hearts

of men, yet it is observable, he begins his preaching in the same

words with John the Baptist: because the repentance which John

taught still was, and ever will be, the necessary preparation for

that inward kingdom. But that phrase is not only used with regard

to individuals in whom it is to be established, but also with regard

to the Christian Church, the whole body of believers. In the

former sense it is opposed to repentance; in the latter the Mosaic

dispensation.

18. Mark i, 16; Luke v, 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.

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,

1. A sweet invitation to true holiness and happiness, ver. 3-12.

2. A persuasive to impart it to others, ver. 13-16.

3. A description of true Christian holiness, ver. 17; chap.vii, 12.

(in which it is easy to observe, the latter part exactly answers the

former.)

4. The conclusion: giving a sure mark of the true way, warning

against false prophets, exhorting to follow after holiness. The poor

in spirit - They who are unfeignedly penitent, they who are truly

convinced of sin; who see and feel the state they are in by nature,

being deeply sensible of their sinfulness, guiltiness, helplessness.

For theirs is the kingdom of heaven - The present inward

kingdom: righteousness, and peace, and joy in the Holy Ghost, as

well as the eternal kingdom, if they endure to the end. Luke vi, 20.

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, 2 Tim. iii, 12.

The world will always say, Away with such fellows from the

earth. They are made to reprove our thoughts. They are grievous

to us even to behold. Their lives are not like other men's; their

ways are of another fashion.

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 ix,

50; Luke xiv, 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 iv, 21; Luke viii, 16; xi, 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 xvi, 17; xxi, 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. xx, 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, practiced! Raca means, a

silly man, a trifler. Whosoever shall say, Thou fool - Shall revile,

or seriously reproach any man. Our Lord specified three degrees

of murder, each liable to a sorer punishment than the other: not

indeed from men, but from God. Hell fire - In the valley of

Hinnom (whence the word in the original is taken) the children

were used to be burnt alive to Moloch. It was afterward made a

receptacle for the filth of the city, where continual fires were kept

to consume it. And it is probable, if any criminals were burnt

alive, it was in this accursed and horrible place. Therefore both as

to its former and latter state, it was a fit emblem of hell. It must

here signify a degree of future punishment, as much more

dreadful than those incurred in the two former cases, as burning

alive is more dreadful than either strangling or stoning.

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 xii, 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. xx, 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. As if he had said, Part with any

thing, however dear to you, or otherwise useful, if you cannot

avoid sin while you keep it. Even cut off your right hand, if you

are of so passionate a temper, that you cannot otherwise be

restrained from hurting your brother. Pull out your eyes, if you

can no otherwise be restrained from lusting after women. Chap.

xviii, 8; Mark ix, 43.

31. Let him give her a writing of divorce - Which the scribes and

Pharisees allowed men to do on any trifling occasion. Deut. xxiv,

1; Matt. xix, 7; Mark x, 2; Luke xvi, 18.

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, 1, by any creature, 2, in our

ordinary conversation: both of which the scribes and Pharisees

taught to be perfectly innocent. Exod. xx, 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. xix, 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 xviii, 22,

42. Thus much for your behaviour toward the violent. As for those

who use milder methods, Give to him that asketh thee - Give and

lend to any so far, (but no further, for God never contradicts

himself) as is consistent with thy engagements to thy creditors,

thy family, and the household of faith. Luke vi, 30.

43. Thou shalt love thy neighbour; And hate thy enemy - God

spoke the former part; the scribes added the latter. Lev. xix, 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 vi, 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 Roman 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.

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,

1. The right intention and manner of giving alms, ver. 1-4.

2. The right intention, manner, form, and prerequisites of prayer,

ver. 5-15.

3. The right intention, and manner of fasting, ver. 16-18.

4. The necessity of a pure intention in all things, unmixed either

with the desire of riches, or worldly care, and fear of want, ver.

19-34. This verse is a general caution against vain glory, in any of

our good works: All these are here summed up together, in the

comprehensive word righteousness. This general caution our Lord

applies in the sequel to the three principal branches of it, relating

to our neighbour, ver. 2-iv, to God, ver. 5, vi, and to ourselves,

ver. 16-18. To be seen - Barely the being seen, while we are doing

any of these things, is a circumstance purely indifferent. But the

doing them with this view, to be seen and admired, this is what

our Lord condemns.

2. As the hypocrites do - Many of the scribes and Pharisees did

this, under a pretense of calling the poor together. They have their

reward - All they will have; for they shall have none from God.

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,

1. With the doing it at all.

2. 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.

10. 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.

II.

1. 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.

2. 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.

3. 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.

4. 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.

5. 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.

6. And lead us not into temptation, but deliver us from evil -

Whenever we are tempted, O thou that helpest our infirmities,

suffer us not to enter into temptation; to be overcome or suffer

loss thereby; but make a way for us to escape, so that we may be

more than conquerors, through thy love, over sin and all the

consequences of it. Now the principal desire of a Christian's heart

being the glory of God, (ver. 9, 10, ) and all he wants for himself

or his brethren being the daily bread of soul and body, (or the

support of life, animal and spiritual, ) pardon of sin, and

deliverance from the power of it and of the devil, (ver. 11, 12, 13,

) there is nothing beside that a Christian can wish for; therefore

this prayer comprehends all his desires. Eternal life is the certain

consequence, or rather completion of holiness.

III. 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

xi, 2.

14. Mark xi, 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 xii, 33.

21. Luke xi, 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 xvi, 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 xii, 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.

VII Our Lord now proceeds to warn us against the chief

hindrances of holiness. And how wisely does he begin with

judging? wherein all young converts are so apt to spend that zeal

which is given them for better purposes.

1. Judge not - any man without full, clear, certain knowledge,

without absolute necessity, without tender love. Luke vi, 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 vi, 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 xi, 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 Chap. v, 17. The whole is

comprised in one word, Imitate the God of love. Thus far

proceeds the doctrinal part of the sermon. In the next verse begins

the exhortation to practice it.

12. Luke vi, 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 xiii, 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 vi, 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 vi, 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

xiii, 27.

24. Luke vi, 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.

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 i, 40; Luke v, 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 the miracles he had wrought upon them.

And this he seems to have done, chiefly for one or more of these

reasons:

1. To prevent the multitude from thronging him, in the manner

related Mark i, 45.

2. To fulfil the prophecy, Isaiah xlii, 1, that he would not be vain

or ostentatious. This reason St. Matthew assigns, chap. xii, 17,

&c.

3. To avoid the being taken by force and made a king, John vi, 15.

And,

4. That he might not enrage the chief priests, scribes, and

Pharisees, who were the most bitter against him, any more than

was unavoidable, Matt. xvi, 20, 21. For a testimony - That I am

the Messiah; to them - The priests, who otherwise might have

pleaded want of evidence. Lev. xiv, 2.

5. There came to him a centurion - A captain of a hundred Roman

soldiers. Probably he came a little way toward him, and then went

back. He thought himself not worthy to come in person, and

therefore spoke the words that follow by his messengers. As it is

not unusual in all languages, so in the Hebrew it is peculiarly

frequent, to ascribe to a person himself the thing which is done,

and the words which are spoken by his order. And accordingly St.

Matthew relates as said by the centurion himself, what others said

by order from him. An instance of the same kind we have in the

case of Zebedee's children. From St. Matthew xx, 20, we learn it

was their mother that spoke those words, which, Mark x, 35, 37,

themselves are said to speak; because she was only their mouth.

Yet from ver. 13, Go thy way home, it appears he at length came

in person, probably on hearing that Jesus was nearer to his house

than he apprehended when he sent the second message by his

friends. Luke vii, 1.

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 xiii, 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.

xiii, 42, 50; xxii, 13; xxiv, 51; xxv, 30.

14. Peter's wife's mother - St. Peter was then a young man, as

were all the apostles. Mark i, 29; Luke iv, 38.

16. Mark i, 32; Luke iv, 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 liii, 4.

18. He commanded to go to the other side - That both himself and

the people might have a little rest.

19. Luke ix, 57.

20. The Son of man - The expression is borrowed from Dan. vii,

13, and is the appellation which Christ generally gives himself:

which he seems to do out of humility, as having some relation to

his mean appearance in this world. Hath not where to lay his head

- Therefore do not follow me from any view of temporal

advantage.

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 iv, 35; Luke viii, 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 v, 1; Luke viii, 26.

29. What have we to do with thee - This is a Hebrew phrase,

which signifies. Why do you concern yourself about us? 2 Sam.

xvi, 10. Before the time - The great day.

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!

IX

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

37.

2. Seeing their faith - Both that of the paralytic, and of them that

brought him. Son - A title of tenderness and condescension. Mark

ii, 3; Luke v, 18.

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 ii, 14; Luke v, 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 ii,

15; and that a great one, though he does not himself mention it.

The publicans, or collectors of the taxes which the Jews paid the

Romans, were infamous for their illegal exactions: Sinners -

Open, notorious, sinners.

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 vi, 6.

14. Then - While he was at table. Mark ii, 18; Luke v, 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 v, 23.

Probably a messenger had now informed him she was dead. Mark

v, 22; Luke viii, 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 v, 33; Luke viii, 47; lest she

should have offended him, by touching his garment privately; and

the more so, because she was unclean according to the law, Lev.

xv, 25.

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 xi, 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 x, 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.

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 iii, 14; vi, 7; Luke

vi, 13; ix, 1.

2. The first, Simon - The first who was called to a constant

attendance on Christ; although Andrew had seen him before

Simon. Acts i, 13.

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 iv, 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 vi, 7;

Luke ix, 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.

1. Lest it should retard them.

2. 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 vi, 8, Take nothing, save a staff only.

He that had one might take it; they that had none, might not

provide any. For the workman is worthy of his maintenance - The

word includes all that is mentioned in the 9th and 10th verses; all

that they were forbidden to provide for themselves, so far as it

was needful for them. Luke x, 7.

11. Inquire who is worthy - That you should abide with him: who

is disposed to receive the Gospel. There abide - In that house, till

ye leave the town. Mark vi, 10; Luke ix, 4.

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 x, 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. xxiv, 9.

19. Take no thought - Neither at this time, on any sudden call,

need we be careful how or what to answer. Luke xii, 11.

21. Luke xxi, 16.

22. Of all men - That know not God. Matt. xxiv, 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 vi, 30; John xv, 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. Matt. xii, 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

iv, 22; Luke viii, 17; xii, 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 xii, 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?

32. Whosoever shall confess me - Publicly acknowledge me for

the promised Messiah. But this confession implies the receiving

his whole doctrine, Mark viii, 38, and obeying all his

commandments. Luke ix, 26.

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.

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

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. Matt. xvi, 24; Luke xiv, 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. Matt. xvi, 25; John xii, 25.

40. Matt. xviii, 5; Luke x, 16; John xiii, 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 ix, 41.

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 vii, 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 xxix, 18; xxxv, 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. iii, 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 xvi, 16.

14. Mal. iv, 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 x, 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.

25. Jesus answering - This word does not always imply, that

something had been spoken, to which an answer is now made. It

often means no more than the speaking in reference to some

action or circumstance preceding. The following words Christ

speaks in reference to the case of the cities above mentioned: I

thank thee - That is, I acknowledge and joyfully adore the justice

and mercy of thy dispensations: Because thou hast hid - That is,

because thou hast suffered these things to be hid from men, who

are in other respects wise and prudent, while thou hast discovered

them to those of the weakest understanding, to them who are only

wise to Godward. Luke x, 21.

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.

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 ii, 23; Luke vi, 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. 1 Sam. xxi,

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. ix, 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. Matt.

xii, 7, 8, 6.

9. Mark iii, 1; Luke vi, 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. Isaiah xlii, 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 xi, 14.

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

24. Mark iii, 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 Judg. 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 iii, 28; Luke xii, 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. Matt. vii, 16; Luke vi, 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 be produced in evidence for or against you, to

prove whether you was a true believer or not. And according to

that evidence you will either be acquitted or condemned in the

great day.

38. We would see a sign - Else we will not believe this. Matt. xvi,

1; Luke xi, 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, 1 Kings xx, 29; and in many other places. And as the

Hebrews had no word to express a natural day, they used night

and day, or day and night for it. So that to say a thing happened

after three days and three nights, was with them the very same, as

to say, it happened after three days, or on the third day. See Esther

iv, 16; v, 1; Gen. vii, 4, 12; Exod. xxiv, 18; xxxiv, 28. Jonah ii, 1.

42. She came from the uttermost parts of the earth - That part of

Arabia from which she came was the uttermost part of the earth

that way, being bounded by the sea. 1 Kings x, 1.

43. But how dreadful will be the consequence of their rejecting

me? When the unclean spirit goeth out - Not willingly, but being

compelled by one that is stronger than he. He walketh - Wanders

up and down; through dry places - Barren, dreary, desolate; or

places not yet watered with the Gospel: Seeking rest, and findeth

none - How can he, while he carries with him his own hell? And

is it not the case of his children too? Reader, is it thy case? Luke

xi, 24.

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 iii, 21. Mark iii,

31; Luke viii, 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.

XIII

1. Mark iv, 1; Luke viii, 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 hindrances of our bearing fruit, in the same

order as they occur. The first danger is, that the birds will devour

the seed. If it escape this, there is then another danger, namely,

lest it be scorched, and wither away. It is long after this that the

thorns spring up and choke the good seed. A vast majority of

those who hear the word of God, receive the seed as by the

highway side. Of those who do not lose it by the birds, yet many

receive it as on stony places. Many of them who receive it in a

better soil, yet suffer the thorns to grow up, and choke it: so that

few even of these endure to the end, and bear fruit unto

perfection: yet in all these cases, it is not the will of God that

hinders, but their own voluntary perverseness.

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. Matt. xxv, 29; Mark iv, 25; Luke viii, 18;

xix, 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 vi, 9; John xii, 40; Acts xxviii, 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 x, 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, ver. 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 pretenses 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, ver. 7. (perhaps

unperceived at first) till they gradually choke it, destroy all its life

and power, and it becometh unfruitful. Cares are thorns to the

poor: wealth to the rich; the desire of other things to all. The

deceitfulness of riches - Deceitful indeed! for they smile, and

betray: kiss, and smite into hell. They put out the eyes, harden the

heart, steal away all the life of God; fill the soul with pride, anger,

love of the world; make men enemies to the whole cross of

Christ! And all the while are eagerly desired, and vehemently

pursued, even by those who believe there is a God!

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 iv, 30; Luke xiii, 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 xiii, 20.

34. Without a parable spake he not unto them - That is, not at that

time; at other times he did.

35. Psalm lxxviii, 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 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 vi, 1; Luke iv, 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. i, 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 iv, 44; Luke vii, 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.

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 vi, 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 vi, 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 -

1. To avoid Herod:

2. Because of the multitude pressing upon him, Mark vi, xxxii,

and

3. To talk with his disciples, newly returned from their progress,