Chapter XLVIII (continued, part 20)
1. 12 ; 4. 8). Iiord, Lord—The reiteration denotes surprise. 'What, Lord? How is this? Are we to be disowned?' have we not prophesied—or ' publicly taught.' As one
of the special gifts of the Spirit in the early Church, it has the sense of ' inspired and author! t.ative teaching,' and is ranked next to the apostleship. (See 1 Corinthians 12. 28; Ephesians 4. 11.) In this sense it is used here, as appears
disease of leprosy, but certain points remain still doubt-
(torn what follows. In thy nameT—or, 'to thy name,' and so in the two following clauses—
ful. All that needs be said here is, that it was a cutaneous disease, of a loathsome, diffusive, and, there is reason to believe, when thoroughly pronounced, incurable character; that though in Its distinctive features it is
' having reference to Thy name as the sole power in which we did it.' and in thy name have cast out devils T and in thy name done many wonderful works 1—or ' miracles.' These are selected as three examples of the highest services rendered
still found in several countries—as Arabia, Egypt and South Africa—it prevailed, in the form of what is called white leprosy, to an unusual extent, and from a very early period, among the Hebrews; and that it thus furnished to the whole nation a familiar and affecting symbol of SIN, considered as (1) loathsome, (2) spreading, (3) incurable. And while the ceremonial ordinances for detection and cleansing prescribed in this case by the law of Moses (Leviticus 13., 14.) held forth a coming remedy "for sin and for uncleanness" (Psalm 51. 7 ; 2 Kings 5. 1,7, 10, 13,
to the Christian cause, and through the power of Christ's own name. Invoked for that purpose; Himself, too, reBpouding to the call. And the threefold repetition of the question, each time in the same form, expresses in the
liveliest manner the astonishment of the speakers at the view now taken of them. 33. And then will I profess nnto them—or, 'openly proclaim'—tearing off the mask —I never knew you—What they claimed—intimacy with Christ—is Just what He repudiates, and with a certain Bcornful dignity. ' Our acquaintance was not broken off —there never was any.' depart from me—(Cf. ch. 25. 41.) The connection here gives these words an awful significance. They claimed intimacy with Christ, and in the corresponding passage, Luke 13. 26, are represented as having gone out and in with Him on familiar terms. 'So much the worse for you,' He replies: 'I bore with that long euougli ; but now—begone !' ye that work iniquity —not ' that wrouyht iniquity;' for they are represented as fresh from the scenes and acts of it as they stand before the Judge, (See on the almost Identical, but even more vivid and awful, description of the scene in Luke 1.3. 24-27.) ^'hat the apostle alludes to these very words in 2 Timothy
14), the numerous cases of leprosy with which our Lord came in contact, and the glorious cures of them which He wrought, were a fitting manifestation of the work which He came to accomplish. In this view, it deserves to be noticed that the first of our Lord's miracles of healing recorded by Matthew is this cure of a leper, and worshippedhim—in wiiatsense we shall presently see. Mark says (1. 40), he came, " beseeching and kneeling to Him," and Luke says (5. 12), "he fell on his face." saying, Lord, if thou wilt, thou canst make me clean—As this is the only cure of leprosy recorded by all the three first Evan-
gelists, it was probably the first case of the kind; and If
so, this leper's faith in the power of Christ must have been formed in him by what he had heard of His other cures. And how striking a faith is it! He does not say he believed Him able, but with a orevlty expressive of a confidence that knew no doubt, he says simply, "Thou cunst." But of Christ's willingness to heal him he was not so sure. It needed more knowledge of Jesus than he
2. 19 there can hardly be any doubt—" Nevertheless the foundation of God standeth sure, having this seal. The Lord knowelh them that are His. And, Let every one that namelh the name of Christ depart from iniquity." 34-. Therefore— to bring this Discourse to a close, whosoever
Incuhnts Illuslralive of Discipleship. MATTHEW VIII. The Ranh and the Procrastiruitiny Diiciplai,
could be supposed to have to assure him of that. But one thing he was sure of, that He had but to "will'' it. 'Diis sliows with wliat " worship" of Clirist tliis leper fell on his face before him. Clear theological knowledge of the Person of Christ was not then possessed even by those who were most with Him and nearest to Him. Mucli
too artificial. Taking them, then, as one set of occvirrences, the question arises, Wlietlier are lliey recorded Ijy Mattliew or by Luke in their proper place'' Neandkr, SCHLEIERMACHEK, and Olshausen adhere to I^uke's order; while Meyer, De Wette, and Lange prefer llial of Matthew. Probably the first incident is here in iUs right place. But as the (rommaud, in the second incident, to preach the kingdom of God, would scarcely have been given at so early a period, it is likely that it and the third incident have their true place in lAike. Taking these three incidents, tlien, up here, we have
less could full insight into all that we know of the Ouly-begotten of the Father be expected of this leper. Hut he who at that moment felt and owned that to heal an incurable disease needed but the fiat of the Person who stood before him, had assuredly that very
faitli in the germ which now casts its crown before Him that loved us, and would at any time die for His blessed name. 3. And Jesus—[or ' He,' according to another reading]—"moved with compassion," says Mark (1. 41); a precious addition—put fortli his hand, and touched Iiiin Such a touch occasioned ceremonial defilement (Leviticus
I. The Ii<i.i/i or Precipitnte Disciple (v. 19, 20). 19. And a cei-tnin scrilte came, and snid itnto hitti. Master, I will follow thee wliithersoe ver tltoii goest. ^U. And Jesua saith unto him, Tlie foxes have holes, and the birds of tlie »lr have nests; but the Son of man hath not where to lay his head—Few as there were of tlie scribes who attached themselves to Jesus, it would appear, from his calling Him 'Teacher,' that this one was a "disciple" in that looser sense of the word in which it is applied to the crowds wlio flocked after Him, with more or less conviction that His claims were well founded. But from the answer which he received we are led to infer that there was more of transient emotion — of temporary impulse than of intelligent principle in the speech. The preaching of Christ had riveted and charmed him; his heart had swelled; his enthusiasm had been kinilled ; and in this state of mind he will go anywhere with Him, and feels impelled to tell Him so. 'Wilt thou'?' replies the Lord Jesus. ' Knowest thou Whom thou art pledging tliyself tofollow, and whither haply He may lead thee"? No warm home, no downy pillow has He for thee: He has them not for Himself. The foxes iwe not witlioul their holes, nor do the birds of the air want tlieir nests; but the Son of man has to depend on the hospitality of others, and borrow tiie pillow whereon He lays His head.' How affecting is this reply ! And yet He rejects not this man's offer, nor refuses him the liberty to follow Him. Only He will have him know what lie is doing, and 'count the cost.' He will have him weigh well the real nature and the strength of his attachment, whether it be such as will abide in the day of trial. If so, he will be right welcome, for Christ puts none away. But it seems too plain that in this case that had not been done. And so we have called this the Uash or Precipitate Disciple.
5.3); even as the leper's coming near enough for contact was against the Levitical regulations (Leviticus 13. 46). But as the man's faitli told him there would be no case for such regulations if the cure he hoped to experience should be accomplished, so He who had healing' in His wings transcended all such statutes, saying, I will 5 be thou clean—How majestic those two words! By not assuring the man of His power to heal him. He delightfully sets His seal to tlie man's previous confession of that power; and by assuring him of the one thing of which he had any doubt, and for which he waited—His will to do it—He makes a claim as Divine as the cure wliich immediately followed it. And Immediately his leprosy was cleansed— Mark, more emphatic, says (1. 4'2), "And as soon as He had spoken, Immediately the leprosy departed from him, and he was cleansed"—as perfectly as instantaneously. What a contrast this to modern pretended cures! 4. And Jesus ("straitly charged him, and forthwith sent him away," Mark 1. 43, and) saith unto him, See thou tell no man—A hard condition this would seem to a grateful heart, whose natural language, in such a case, is "Come, hear, all ye that fear God, and I will declare what He hath done for my soul" (Psalm 6S. 16). We shall presently see the reason for it. but go thy way, £how thyself to the priest, and offer the gift that Moses commanded (Leviticus U.), for a testimony unto them —a palpaljle witness tliat tlie Great Healer had indeed come, and that " God had visited His people." What the
secjuel was, our Evangelist says not ; but Mark thus gives
H. Tlte Proci-witinating or Entangled Disciple (v. 21, 22). As this is more fully given in Luke, we must take both together. "And He said unto another of his disciples, P'ollow me. But he said," Lord, suffer me first to go and bury my father. But Jesus said uuto hlin. Follow me ; and let the dead l>ury their dead—or, as more definitely in Luke, "Let the dead bury their dead: but go thou and preacli the kingdom of God." This disciple did not, like the former, volunteer his services, but is called by the Lord Jesus, not only to follow, but to preach Him. And he Is quite willing; only he is not ready just yet. "Lord, I will; but"—'There is aditUculty in the way just now; but that once removed, I am Thine.' What now is this ditHculty? Was his father actually dead-lying a corpse—having only to be buried? Impo-ssible. As It wns the practice, as noticeil on Luke 7. 12, to bury on the day of death, it is not very likely that this disciple would have been here at all if his father had just breathed his last; nor would the Lord, if He was there, have hinderecl him discharging the last duties of a .son to a father. No doubt it was the (-ommon case of a son having a frail or
it (1. 40): "But he wont out, and began to publish it much, and to blaze abi'oad the matter, insomuch that Jesus could
no more openly enter into the city, but was without in desert places: and they came to Him from every quarter." Tlius—by an over-zealous, though most natural and not very culpaljle, infringement of the injunction to keep the matter quiet—was our Lord, to some extent, thwarted in His movements. As His whole course was sublimely noise-
less (ch. 12. 19), so we find Him repeatedly taking steps to prevent matters prematurely coming to a crisis with Him.
(l!ut see on Mark 5. 19, 20.) "And He withdrew Himself," adds Luke (5. IS), " into tlie wilderness, and prayed;" retreating from tlie popular excitement into the secret place of the Most High, and thus coming forth as dew upon the mown grass, and as showers tliat water the earth (Psalm
72. 6). And this is tliesecret both of strength and of sweetness in the servants and followers of Christ in every age.
u-13. Healing Of TiiK Centurion's Seuvant. (—Luke
7. 1-10.) This incident belongs to a later stage. For the exposition, see on Luke 7. 1-10.
11-17. Healing of Peter's Motheu-in-Law, and .Many Others. ( =Mark 1. 29-31; Luke 4. 38-41.) For the exposition, see on Mark 1. 29-34.
a'geil father, not likely to live long, whoso head he thinks
it his duty to see under the ground ere he goes abroad. 'This aged latlier of mine will soon be removed ; and If I might but delay till 1 see him decently Interred, I should then be free to preach the kingdom of God wherever duty might call mo.' This view of the case will explain the curt reply, " Let the dead bury tbelrdead: butgo thou and preach the kingdom of God." Like ail the ot her paradoxical .sayings of our Lord, the key to It Is the different sen.ses—a higher and a lower—in whicii the saii>e worxl "dead" Is u.scd.' 'There are two kingdoms of God In existence upon earth; the kingdom of nature, and the
18-22. iNt'iUENTs Illustrative of Discipleship. (=- Luke 9. 57-02.) The Incidents here are two: in the corresponding passage of Luke they are three. Here they are introduced Ijefore the mission of the Twelve: in Luke, when our Lord was making preparation for His final Journey to Jerusalem. But to conclude from this, as Bome good critics do, as Benoel, Ellicott, etc., that one
of these Incidents at least occurred twice—which led to
the mention of the others at the two different times—Is
The Lresolute Dii^ciple. MATTHEW IX. The Call of Maltheui.
klDETdoiii of grace : To the one kingdom all the children
his lower calling, with all Its prospects, for the hlglier. and at that time perilous, office to wliich he was called. What now is the bearing of tliese two cases? Did Elisha do wrong in bidding them farewell with whom he wa.^ associated in his early calling? Or, if not, would tiiis disciple have done wrong if lie had done the same thing, and in tlie same spirit, with Elislia? Clearly not. Elislia's doing it proved that he could with safety do it; and our I/ord's warning is not against bidding tliera farewell which were at home at his house, but against tire probable fatal consegucnces of that step ; lest the embraces of eartlily relationsliip sliould prove too strong for him, and hi' should never return to follow Christ. Accordingly, we have culled this the Irresolute or Wavering Disciple.
of this world, even the most ungodly, are fully alive; to the other, only tlie children of light: The reigning IrreUgiou consists not in iiidifl'ereuce to the common human-
ities of sociiil life, but to things spiritual and eternal: Fear not, ilierelbre, that your father will in your absence be neglected, and that when he breathes his last there
will not be relatives and friends ready enough to do to him the last otficos of kindness. Your wish to disciiarge
these yourself is jiatural, and to be allowed to do it a privilege not liglitly to be foregone. But the kingdom of God lies now all neglected and needy: Its more exalted character few discern; toils paramount claims few are
alive: and to "preach" it fewer still are qualified and
2.'!-27. JliSUS, CUOSStNG THE SEA OF GALILEE, MIRACULOUSLY .Stills a Tempest. (=Mark i. 3.3-11 ; Luke 8. 22-
called: But thou art: The Lord therefore liath need of
thee: Leave, then, tliose claims of nature, high though they be, to tliose wlio are dead to the still higher claims
2-5.) For the exposition, see on Mark 4. 35-41.
of the kingdom of grace, which God is now erecting upon earth—Let the dead bury their dead; but go thou and preacli tlie kingdom of God.' And so have we here
2K-!!1. Jesus Heals the Gergesene Dejioniacs. (=Marlr 5. 1-20; Luke 8. 26-39.) For the exposition, see on Mark 5. 1-20.
the genuine, but Procrastinating or Entangled Disciple. The next case is recorded only by Luke
Ver. 1-8. Healing of a Paralytic. (=Mark 2. 1-12; Luke 5. 17-26.) Tills incident appears to follow next in order of time to the cure of the leper (ch. 8. 1-3). For the exposition, see on Mark 2. 1-2.
111. Tite Irresolute or Waverinc/ Disciple (Luke 9. Ul, 62).
61. "And another also said, Lord, I will follow thee; but k t me first go bid them farewell which are at home at my house. 62. And Jesus said unto him. No man, having put his liand to the plough, and looking back, is fit for the kingdom of God." But for the very different replies given, we should hardlj'^ have discerned the difference between this and the second case: the one man called, indeed, and the other volunteering, as did the first; but both seemingly alike willing, and only having a difficulty
9-13. Matthew's Call and Feast. (=Mark 2.1-1-17; Lulie o. 27-32.) The call of MaUfiew (v. 9). 9. And as Jesoa p.isscd tbn'tli fi-om tlience i. e., from the scene of tlie paralytic's cure in Capernaum, towards the sliore of the Sea of Galilee, on wliieh that town lay. Mark, as usual, pictures tlie scene more in detail, thus (2.13): "And He went forth again by the sea-side ; and all the mulfcitudo resorted unto liim, and He taught them"—or, ' kept teaclx-
in their way just at that moment. But, by help of what
is said respectively to each, we perceive the great difference between the two cases. From the warning given against "looking back," it is evident that this man's discipleship was not yet lliorough, his separation from the world not entire. It is not a case of going back, but of
iiig Miem.' "And as he pa.ssed by" lie saw a m.nt, itnmed MaftJiew—the writer of this precious Goi^pol, who liere, with singular modesty and brevity, relates the story of his own calling. In Mark and Luke he is called Levi, which seems to have been his family name. In their
looking back ; and as there is here a m,mifest reference to the case of "Lot's wife" (Genesis 19. 26; and see on Luke
lists of the twelve apostles, however, Mark and Luke give liim the name of Matthew, v^hich seems to have been tlie name by wliicli he was known as a disciple. While he himself sinks liis family name, he is careful not
17. S2), we see that it is not actual return to the world that we have here to deal with, but a reluctance to break with it. The figure of putting one's hand to the plough and looklug back is an exceedingly vivid one, and to an agricultural people most impressive. As ploughing requires an eye intent on the furrow to be made, and is marred tlie instant due turns about, so will they come short of salvation who prosecute the work of God with a distracted atteution, a divided heart. The reference may be chiefly
to s'.nli his occupation, the obnoxious associations with whicli he v/ould place over against tlie grace that called him from it, and made him an apostle. (.See on ch. 10. 3.) Marlt alone tells us (2. 14j that lie was "the son of Alpheus"—the same, probably, witli the father of James the Less. From this and other considerations it is pretty certain that he must at least have heard of our Lord be-
to ministers; but the application at least is general. As the image seems plainly to have been suggested by tlie case of Klijali and Klisha, a difficulty may be raised, requiring a moment's attention. Wlien Elijali cast his mantle about Klisha, which the youth quite understood
fore this meeting. Unnecessary doubts, even from an early period, liave been raised about the identity of Levi and Matthew. No Englisli jury, with the evidence before them which we have in tlie Gospels, would hesitate in giving in a unanimous verdict of identity, gittiiig at tJie receipt of custom—as a publican, which Li;ke (.3. 27) culls him. It means the place of receipt, the toll-house or booth in which the collector sat. Being iu
to mean appointing him his successor, lie was ploughing with twelve yoke of oxen, the last pair held by himself. Leaving his oxen, lie ran after the prophet, and said, " Let nie, I pray lliee, kiss my father and my mother, and
[then] I will follow thee." Was this said in Die same spirit with tlie same speech uttered by our disciple? Let us see. "And Elijali said unto him, Go back again: for what have
tills case by the sea-side, it might be tlie ferry tax for the transit of ijer.sons and goods across the lake, wliich he
collected. (See on ch.o.-lB.) aud lie saltli iiuto Ulm,'Follow iiie—Wi telling words these, from thelipsof Himwho never employed them without giving tlieiii resistless efficacy ill tlie hearts of those tliey were spoken to. Aiid Ue " left all" (Luke 5. 28), arose and followed Iiim.
I done to thee." Commentators take this to mean that
Elijali had really done nothing to hinder him from going on with all his ordinary duties. But to us it seems clear
tliat Elijah's intention was to try what manner of spirit
J'/ic Feast (v. 10-13). 10. And It came to pass, as Jesuu sat at meat In tlie liouse—The modesty of our Evangelist signally appears here. Luke says (v. 29) that " Levi made Him ai/reat feast," or 'reception,' wliile Jlatliicw merely
the youlli was of:—'Kiss thy father and mother? And why not? By all means, go home and stay with them;
for what have I done to thee? I did but throw a mantle about thee; but what of that?' If this was his meaning, Ellsha thoroughly apprehended and nobly met it. "He returned back from him, and took a yoke of oxen, and blew them, and boiled their flesh with the Instruments of the oxen [tlie wood of his ploughing Implements], and gave unto the people, and tlieydid eat: then he arose, and went aftiuEiijah, and ministered unto him" (1 Kings 19.
says, "He sat at meat;" and Mark and Luke say that It
W.1S in Levi's "own house," while Matthew merely says, "He .s.at at meat in the house." Whether this feast was made now, or not till afterwards, is a point of some importance in the order of events, and not agreed among harmonists. The probability is that it did not talce place
till a considerable time afterwards. For Matthew, who
21). We know not if even his fatlier and mother had
ouglit surely to know wliat took place while his Lord was speakiug at liisown table, tells us that tlie visit of Jairua,
tiiCM to be called to this hasty feast. But this mucli is
plai.'i, tliat, though in affluent circumistaaces, he gave up
. 3a
Two Blind Men Healed. MATTHEW IX. A Dumb Demoniac Cured.
blind men came to Him—which, no douDt, was what He desired, and Jesus saitli unto them. Believe ye that 1 am able to do this! they said unto Iiim, Yea, LordDoubtless our Lord's design was not only to put their faith to the test by this question, but to deepen it, to raise their expectation of a cure, and so prepare them to receive
the ruler of the synagogue, occurred at that moment (v.
J8). But we know from Mark and Luke that this visit of Jairus did not take place till after our Lord's return, at a later period, from tlie country of the Gadai'enes. (See Mark 5. 21, &c., and Luke 8. iO, &c.) We conclude, there-
fore, that the feast was not made in the novelty of his discipleship, but after Matthew had had time to be somewhat established in tlie faith; when returning to Capernaum, his compassion for old friends, of his own calling and character, led him to gather them together that they might have an opportunity of hearing the gracious words which proceeded out of His Master's mouth, if haply they might experience alike change, behold, many publicans and sinners—Luke says, " a great company" {v. 29) came and sat dotvn -with him and Ills disciples—In all such case the word rendered 'sat' is ' reclined,' in allusion
it ; and the cordial acknowledgment, so touchingly simple, which they immediately made to Him of His power to heal them, shows how entirely that object was gained. 29. Then touched he their eyes, saying. According t« your faith be it unto you—not. Receive a cure proporf Honed to your faith, but. Receive this cure as granted to j'our faith. Thus would they carry about with them, in their restored vision, a gracious seal of the faith which drew it from their compassionate Lord. 30. And their eyes were opened: and Jegns straitly charged them— The expression is very strong, denoting great earnestness. 31. But they, when tliey were departed, spread abroad his fame in all that country—(See on ch. 8. 4.)
to the ancient mode of lying on couches at meals. 11. And when the Pharisees—" and scribes," add Mark and Luke—saw it, they "murmured" or 'mutteretl,' says Luke (5. 30), and said unto his disciples—not venturing
A Dumb Demoniac Healed {v. 32-34). 33. As they went out, behold, they brought to him a dumb man possessed with a devil—'demouized.' Tlie dumbness was not natural, but was the effect of the possession. 33. And when the devil—or 'demon'—wag cast out, the dumb spake—The particulars in this case are not given; the object being simply to record the instantaneous restoration of the natural faculties on the removal of the malignant oppression of them, the form which the popular astonishment took, and the very ditl'crent eU'ect of it upon another class, and the multitudes marvelled, saying, It was never so seen in Israel—referring, probably, not to this case only, but to all those miraculous displays of healing power which seemed to promise a new era in the history of Israel. Probably they meant by tliis language to indicate, as far as they thought it safe to do so, their inclination to regard Him as the promised Messiah. 34. But the Pharisees said, He castcth out devils through the prince of the devils—'the demons through the prince of the demons.' This seems to be the first muttering of a theory of such miracles which soon became a fixed mode of calumniating them—a theory which would be ridiculous if it were not melancholj^ as an outburst of the darkest malignity. (See on ch. 12. 24, &c.) 35-ch. 10. 5. Third Galilean Circuit—Missiok of THJt Twelve Apostles. As the Mission of the Twt^lve supposes the previous choice of them—of which our Evange-
to put tlieir question to Jesus Himself—Why eateth your Master witli publicans and sinners 1—(See on Luke 15.
I.) I'/i. But -when Jesus heard [that], he said unto them—to tlie I'harisees and scribes; addressing Himself
to them, thougli they had shrunk from addressing Him. They tliat be whole need not a physician, but they that are sick—5. d., 'Ye deem yourselves whole; My mission, therefore, is not to you: The physician's business
is with the sick ; therefore eat I with publicans and sin-
ners.' Oh what myriads of broken hearts, of sin-sick
souls, have been bound up by this matchless saying! 13. But go ye and learn what that meaneth (Hosea 6. 6), I
»vill liave mercy, and not sacrifice i. e., the one rather than the other. " Sacrifice," the chief part of the ceremonial law, is here.put for a religion of literal adherence to mere rules; while "Mercy" expresses such compassion
for the fallen as seeks to lift them up. The duty of keeping aloof from the polluted, in the sense of "having no
fellowsliip with the unfruitful works of darkness," is obvious enough; but to understand this as prohibiting such intercourse with tliem as is necessary to their recovery,
is to abuse it. This was what these Pharisaical religionists
did, and tliis is what our Lord here exposes, for I am
Ikot come to call the rlghteons, but sinners [to repentance]—Tile words enclosed in brackets are of doubtful authority here, and more than doubtful authority in Mark 2. 17; but in Luke 5. 32 they are undisputed. We have here just the former statement stripped of its figure. "The rigliteous" are the whole; "sinners," the sick. When C'ln ist "called" the latter, as He did Matthew, and probably some of those publicans and sinners whom lie had invited to meet Him, it wa.s to heal them of their spiritual maladies, or save their souls: "The righteous,"
list gives no account, and which did not talce place till a later stage of our Lord's public life—it is introduced here oat of its p"roper place, which is after what is recorded in Luke 6. 12-19.
Third Galilean Circuit (v. 35)—and probably the last. 35. And Jesus went about all the cities and villages, teaching in their synagogues, and pi-eaching the gospel of tike kingdom, and healing every siduiess and every disease [among tlie people]—The bracketed words are of more than doubtful authority here, and were probably introduced here from ch. 4. 2>. The language here Is so identical with Hiat used in describing the first circuit
like tliose miserable self-satisfied Pharisees, "He sent empty away."
14-17. D;scouii.sB ON Fasting. See on Luke 5. 33-39.
18-26. The Woman with the Issue of Blood Healed. —The Daughter of Jaikus Raised to Life. (=Luke 8.
(ch. 4. Zi), that we may presume the work done on both occasions was much the siime. It was just a fartlier preparation of tile soil, and a fresh sowing of the precious seed. (See on ch. 4. 21) To those fruitful journeyings of the Rodeenicr, "with healing in His wings," Peter no doubt alludes, when, in his address to tiie lionseliold of Corne-
40-58; Mark 0. 21-13.) For the exposition, see on Mark 5.
21-13.
27-34. Two Blind Men, and a Dumb Demoniac Healkd. These two miracles are recorded by Matthew alone. Tivo lilind Men Healed (v. 27-31). 37. And when Jesus deiKirted titence, two blind men followed hint
lius, he spoke of " How (iod anointed Jesns of Nazareth with the Holy tlluxst and with power: who went aboiM doing g(XKl, and liealing all that were oppix?s.sed of the devil : for God was with Ilim" (Acts 10. 38). Jesm, Compas!iionati)iii tlie Multitudes, asks Prayer for Help {v. 3(i-3S). He had now returned from His pivachlng and healing circuit, and the result, as at the close of the
liearing, doubtless, as in a later case is expressed, " thai Jesus passed by" (cli.20. ;W), crying, and Haying, Thou son of David, have mercy on us. It is remarkable tliat in the only oLlicr recorded case in whlcli tlie blind applied to Jesus
for their sight, and obtained it, tliey addressed lilm, over and over again, by tills one Messianic title, so well known —"Son of David" (ch. 20. .'W). Can there be a doubt that their lailh I'aslened on such great Messianic promises as
first one, was the gathering of a vast and motley multitude around Illm. After a whole night spent in prayer. He had calh'd Ills niore immediate disciples, and from tliom had solemn ly clioson the twelve; then, coming down lioin the mountain, on which this was trans.acted, to the multitudes that waited for Him below. He had addressed
this, "Then the eyes of the blind shall be </pened," &c. (Isaiah '.V>. 5)? and if so, this appeal to Him, as the Consolation of Israel, to do His predicted office, would fall with great weight upon the ears of Jesus. !38. And when he was come Into the house—To try their faith and palleuce, He seems to nave made them uo answer. But tlse
to thetn — as wo take It—that discourse which bears su
MUsion of the Twelve Apostles. MATTHEW X. Christ's Comuission to tJiem.
surname was Thaddcus— the same, without doubt, aa "Judas the brother of James," mentioned in both the
strong a roseinblance to the Sermon on the Mount that many cri t ics take it to be the same. (See on Luke 6. 12-19
lists of Luke (6. 16; Acts 1. 13), while no one of the name of Lebbeus or Thaddeus is so. It is he who in John (14.
-nd on ch. 5., Introductory Remarks.) Soon after this, it Should seem, the multitudes still hanging on Him, Jesus
22) is sweetly called "Judas, not Iscariot." That he was the author of the Catholic Epistle of "Jude," and not " the Lord's brother" (ch. 13. 55), unless these be the same,
Is touched with their wretched and helpless condition, and acts as is now to be described. 36. But wlieii lie saw tbe multitudes, lie wa8 moved with, compassion oil
Is most likely. 4. Simon the Canaanlte; rather 'Kananite," but better still, 'the Zealot,' as he is called in Luke 6. 15, wliere the original term should not have been retained as in our version (" Simon, called Zelotes"), but rendered 'Simon, called the Zealot.' The word " Kananite" is just the Aramaic, or Syro-Chaldaic, term for 'Zealot.' Probably before his acquaintance with Jesus, he belonged to the sect of tlie Zealots, who bound themselves, as a sort of voluntary ecclesiastical police, to see that the law was not broken with impunity, and Judas Iscariot i.e., Judas of Kerioth, a town of Judah (Joshua
tlicm, because tliey fainted—This reading, however, has hardly any autliority at all. The true reading doubtless
Is, 'were harassed,' and were scattered abroad—ratlier, 'lying about,' ' alDandoned,' or ' neglected '— «s gbeep having no shepherd—their pitiable condition as wearied and couclilng under bodily fatigue, a vast disorganized mass, being but a faint picture of their wretchedness as the victims of pharlsaic guidance; their souls uncared
for, yet drawn after and hanging upon Him. This moved the Redeemer's compassion. 37. Then saltli he unto his disciples, The harvest truly Is plenteous—His eye doubtless rested immediately on the Jewish field, but this he saw widening into the vast field of " the world" (ch. 13.
15. 25); so called to distinguish him from "Judas the brother of James" (Luke 6. 10). who also betrayed him a note of infamy attached to his name in all the catalogues of the Twelve.
38), teeming with souls having to be gathered to Him. but the labourei-8 — men divinely qualified and called to gatlier them in— are few. 38. Pray ye therefore the Lord of the harvest—the great Lord and Proprietor of
5-42. The Twelve Receive their Instructions. This Directory divides itself into three distinct parts. The first part—extending from t;. 5 to 15—contains directions lor the brief and temporary mission on wliicli they were now going forth, with respect to the places they were to go to, the works they were to do, the message they were to bear, and the manner in which they were to conduct themselves. The second part—extending from i>. 16 to 23— contains directions of no such limited and temporary nature, but opens out into the permanent exercise of the Gospel ministry. The third part—extending from u. 24 to 42—is of wider application still, reacliing not only to the ministry of the Gospel in every age, but to the service of Christ in the widest sense. It is a strong confirmation of
all. Cf. John 15. 1, " I am the true vine, and my Father is the husbandman." that he will send forth labourers Into his harvest — The word properly means ' thrust
fortli ;' but this emphatic sense disappears in some places, as in V. 25, and John 10. 4—" When H e puUeth forth His own sheep." (See on ch. 4. 1.)
Ver. l-o. Mission of the Twelve Apostles (=Mark 6. 7-13
Luke 9. 1-6). The last three verses of ch. 9. form the proper Introduction to the Mission of t^ie Twelve, as is evident from tlie remarkable fact that the Mission of the Seventy was prefaced by the very same words. (See on Luke 10. 2.) 1. And when he had called unto him his twelve disciples, he Rave them power— The word signifies both 'power,' and 'authority' or 'right.' Even If it were not evident that here both ideas are Included, we find both words expressly used in the parallel passage of Luke (9.
this threefold division, that each part closes with the words, " Verily I say unto you" (u. 15, 23, 42).
Directions for the Present Mission (v. 5-15). 5. These twelve Jesus sent forth, and commanded tliem, saying. Go not into tlie way of tlie Gentiles, and into any city of the Samaritans enter ye not—The Samaritans were Gentiles by blood; but being the descendants of those whom the king of Assyria had transported from the East to supply the place of the ten tribes carried cap-
1)—" He gave them power aTad authority"—in other words, He botli qualified and authiirized them—against—or 'over' —unclean spirits, to cast them out, and to heal all manner of sickness, and all manner of disease. 3. Wow the names of the twelve apostles are these—The Other Kvangelists enumerate the twelve in immediate connection witlj their appointment (Mark 3. 13-19; Luke
tive, they had adopted the religion of the Jews, though with admixtures of their own : and, as the nearest neighbours of the Jews, they occupied a place intermediate between them and tho Gentiles. Accordingly, when this prohibition was to be taken off, on the etfusion of the Spirit at Pentecost, the apostles were told that they should be Christ's witnesses first "in Jerusalem, and in all Judea," then "in Samaria," and lastly, "unto the uttermost part of the earth" (Acts 1. 8). 6. But go rather to the lost sheep of tlie house of Israel—Until Clirlst'ii death, which broke down the middle wall of partition (Ephesians 2. 14), the Gospel commission was to the Jews only, who, though the visible people of God, were "lost sheep" not merely in the sense which all sinners are (Isaiah 53. 0; 1 Peter 2. 25; with Luke 19. 10), but as abandoned and left to wander from the right way by faithless shepherds (Jeremiah 50. 6, 17; Ezekiel 34. 2-6, &c.). 7. Aiid as ye go, preach, saying, The kingdom of heaven is at hand—(See on ch. 3. 2.) 8. Heal the sick, cleanse the lepers, [raise the dead,] cast out devils—[The bracketed clause—" raise the dead"—is wanting in many MSS.] Here we have the first communication of supernatural power by Christ Himself to his followers—thus anticipating the gifts of Pentecost. And right roj-ally does he dispense it. freely ye have received, freely give—Divine saying, divinely said! (cf. Deuteronomy 15. 10, 11; Acts 3, 6j—an auple of gold in .a setting of silver (Proverbs 25. 11). It reminds us of that other golden saying of our Lord, rescued from oblivion by Paul, " It is more blessed to give than to receive" (Acts 20.45). Who can estimate what the world owes to such saying.s, and with what beautiful foliage and rich fruit such seeds have covered, and will yet cover, this earth! 9. Provide neither gold, nor silver, 35
6. 13-16). But our Evangelist, not intending to record the appointment, but only the Mission of the Twelve, gives their names liere. And as in the Acts (1. 13) we have a
list of the Eleven who met daily in tlie upper room with the other disciples after their Master's ascension until the day of Pentecost, we have four catalogues in all for comparison. The first, Simon, who is called Peter (see on John 1. 42), and Andrew Ills brother ) James the son of Zebedee, and John his brother—named after James, as the younger of tlie two. 3. Philip and Bartholomew That this person is the same with " Nathanael of Cana in Galilee," is justly concluded for the three following reasons : First,because Bartholomew is not so properly a name as a family surname; next, because not only in this list, but In Mark's and Luke's, he follows the name of "Philip," who was the instrument of bringing Natiianael first to Jesus (John 1. 45); and again, when our Lord, after His resurrection, appeared at the Sea of Tiberias, "Nathanael of f'ana In Oiilllee" is mentioned along with six others,
all of them apostles, as being present (John 21. 2). Matthew the publican — In none of the four lists of tlie Twelve is this apostle so branded but In his own one, as
If he would have all to know how deep a debtor he had been to his Lord. (See on ch. I. 3, 5, 6; 0. 9.) James the •on of AlplieuH—the same person apparently who is called CleojKU or Ctopus (Luke 21. 18; John 19. 25) ; and, as he was the husband of Mary, sister to the Virgin, James the Less must huv^- been our Lord's cousin, and Lcbbeus, whose
CkrlU Oiii joricth His Disciples MATTHEW X. against Persecuting Eneiute*.
nor brass In—'for'—your pui-ges lit., 'your belts,' In which tliey kept their money. 10. IVor scrip for your Joxirucy— tlie wallet used by travelers for holding provisions, ntitlier two coats—or tunics, worn next the Skin. The meaning is. Take no change of dress, no additional articles, neither shoes i. e., change of them, nor yet staves — The received text here has 'a staff,'
Alone, the wisdom of the serpent Is mere cunning, and the harmlessness of the dove little better than weakness: but in combination, the wisdom of the serpent would save them from unnecessary expos'ire to danger; the harmlessness of the dove, from sinful expedients to escape it. In the apostolic age of Christianity, how harmoniously were these qualities displayed ! Instead of the fanatical thirst for martyrdom, to which a later age gave birth, there was a manly combination of unflinching zeal and calm discretion, before which nothing was able to stand. 17. But beware of men; for they will deliver you up to the councils—the local courts, used here for civil magistrates In general, and they will scourge you in their synagogues—By this is meant persecution at the hands of the ecclesiastics. 18. And ye shall be brought before governors—or provincial rulers-and kings—the highest tribunals—for my sake, for a testimony against them—rather, 'to them,' in order to bear testimony to the truth and its glorious effects—and [to] the Gentiles—a hint that their message would not long be confined to the lost sheep of the house of Israel. The Acts of the Apostles are the best commentary on these warnings. 19. But when they deliver you tip, take no tliought— ' be not solicitous ' or ' anxious.' (See on ch. 6.
liut our version follows another reading, 'staves,' which
is found in the received text of Luke (9. 3). The true reading, however, evidently is 'a staff'—meaning, that they wore not to procure even thus much expressly for tin 1 missionary journey, bat to go with what they had. No doutjt it was the misunderstanding of this that gave rise to the reading "staves" In so many MSS. Even if this reading were genuine, it could not mean 'more than one;' for wiio, as Alford well asks, would think of taliing a spare staff? for the workman is worthy of his meat—his 'food' or 'maintenance;' a principle which, being universally recognized In secular affairs,
is licre authoritatively applied to the services of the Lord's workmen, and by Paul repeatedly and touchingly employed in his appeals to the churches (Romans 15. 27;
1 Corinthians 9.11; Galatians 6.6), and once as "Scripture" (1 Timothy 5.18). 11. And into whatsoever city or town—
' town or village'—ye shall enter [carefully] inquire wlio in it is worthy—or 'meet' to entertain such messengers; not in point of rank, of course, but of cougenial disposition, and there abide till ye go thciice—not shifting about, as if discontented, but returning the welcome given them with a courteous, contented, accommodating disposition. 13. And when ye come into an house—or 'the house,' but it means not the worthy house, but the house ye first enter, to try if it be worthy, salute it—show It the usual civilities. 13. And if tlie house be wortliy—showing this by giving you a welcome—let your peace come upon it—This is best explained by the Injunction to the Seventy, "And Into whatsoever housaye enter, first say. Peace be to this house" (Luke 10. 5). This was the ancient salutation of the East, and it prevails to this day. But from the lips of Christ and his messengers, it means something far higlier, both in the gift and the giving of it, than in the current salutation. (See on John 14. 27.) but if it be not wortJiy, let your peace return to you—If your peace finds a slnit instead of an open door in the heart of any household, take it back to yourselves, who know how to value it, and it will taste the sweeter to yon for having been offered, even tliough rejected. 14-. And whosoe-ver Rltnll not i-ecelve you, nor hear your words, wlien ye depart ont of that house or city—for possibly a whole town might not furnish one "worthy"—shake oif the dust of your feet—"for a testimony against them," as Mark and Luke add. By this symbolical action they vividly shook themselves from all connection 'with such, and all responslliiliiy for the guilt of rejecting them and their message. Such symbolical actions were common in ancient times, even among others than the Jews, as strikingly appears in Pilate (ch. 27. 24). And even to this day it prevails in the East. 15. "Verily I say unto you. It Rlmll bf more tolerable—more bearable—for Sodom and Ciomovrnh in the day of Judgment, titan for tliat city—Those Cili(>s of the Plain, which were given to the flames for their loathsome impurities, shall be treated as less criminal, we are here taught, than those places which, tliough morally respectable, reject the Gospel message and ad'ront those that bear it.
25.) how or what ye shall speak—i. c, citlier in what manner ye shall make your defence, or of whatnitiWer it shall consist—for it shall be given you In that same hour what ye shall speak—(See Exodus 4. 12; Jeremiah
1. 7.) 20. For it Is not ye that speak, but Ihe Spirit of your Slather whicli speaketh In you—How l emarkably
tliis has been verified, the whole history of persecution thrillingly proclaims—from the Acts of the Apostles to the latest martyrology. 31. And the brother shall deliver up the brother to death, and the father the child i and the children shall rise up against their parents, and cause tikem to be put to death—for example, by lodging information against them with the authorities. The deep and virulent hostility of the old nature and life to the new—as of Belial to Christ—was to Issue in awful wrenches of the dearest ties; and the disciples, in the prospect of their cause and themselves being launched upon society, are here prepared for the worst. 23. And ye shall be hated of all men for my name's sake—The universality of this hatred would make it evident to them, that since it would not be owing to any temporary excitement, local virulence, or personal prejudice, on the part of their enemies, so no amount of discretion on their part, consistent with entire fidelity to the truth, would avail to stifle that enmity—though it might soften its violence, and in some cases avert the outward manifestations of i t. but he that endureth to the end shall be saved—a great saying, repeated, in connection with similar warnings. In the prophecy of the destruction of Jerusalem (ch. 24. 13); and often reiterated by the apostle as a warning against "drawing back unto perdition." (Hebrews 3. 6, 13; 6. 4-6; 10. 23, 26-29, 38, 39; &c.) As "drawing back unto perdition" is merely the palpable evidence of the want of "root" from the first in the Christian profession (Luke 8.13), so "enduring to the end" is just the proper evidence of its reality and solidity. 33. But when they persecute you in this city, floe ye Into another— ' into the other.' This, though applicable to all time, and exemplified by our Lord Himself once and again, had special reference to the brief opportunities which Israel was to have of " knowing the time of his visitations." for verily I say unto you—what will startle you, but at the same time show you the solemnity of your mission, and the need of economizing the time for it—Ye shall not have gone over—'Ye shall in nowise have completed
Dirrction.1 for the Future and Permanent Exercise of the Cliristinn Ministry (v. 16-23). 16. Behold, I send you forth-The "I" here Is emphatic, holding up Himself ns the Fountain of the Gospel ministry, as He is also the Great Harden of it. as sheep—defenceless—In the midst of wolves—ready to make a prey of you (John 10. 12). To be left exposed, as sheep to wolves, would have been startling enougli ; but that the sheep should be sent among the wolves would sound strange Indeed. No wonder this announcement begins with the exclamation, "Behold." be ye therefore wise as 8eri>entH, and harmless as doves—Wonderful combination this I
'—the cities of Israel, till the Son of man be couie—To understand this—as Lanok and others do—in the first instance, of Christ's own peregrinations, as If He had said, 'Waste not your time upon liostilo places, for 1 myself will bo after you ere your work be over'—seems almost trifling. "The coming of the Son of man" has a fixed doctrinal sen.se, here referring imme<llately to the
crisis of Israel's history as the visible kingdom of God, When Ciii'iiit was to come and judge It; when " the wrdtU
(Tfi'f'i rroteclion Promisel MATTHEW X. to IIU Failhftd Minislen.
ye not therefore, ye are of more value than many sparrows—Was ever language of such .simplicity felt to carry such weight as this does? But here lies much or the charmand power of our Lord's teaching. 33. Whosoever titerefore shall confess me before men—" despising the shame"—him will 1 confess also before my Father which is in heaven— I will not be ashamed of him, but will own him before the most august of all assemblies. 33. But whosoever shall deny me before men, liim will I also deny before my Fatlier which is In heaven —before that same assembly: 'He shall have from Me his own treatment of Me on the earth.' But see on ch. 16. 27. 34. Think not that I am come to send peace on earth i 1 came not to send peace, but a sword—strife, discord, conflict; deadly opposition between eternally hostile principles, penetrating into and rending asunder the dearest ties. 35. For I am come to set a man at variance against his fatlier, and the daugliter against lier motlier, and tlie daughter-lii-law aga inst her motlierIn-law—See on Luke 12. olSi. 30. And a man's foes shall l»e they of his own honscliold— Tliis sa.ving, which is quoted, as is the whole verse, from Micah 7. 6, is but an extension of the Psalmist's complaint. Psalm 41.
w(.nld come npon it to the uttermost;" and when, on the ruins of Jerusalem and the old economy, He would estab-
lish His own kingdom. This, in the uniform language of Scriptuie, is more immediately " the coming of the Son of nuiti," " the day of vengeance of our God " (ch. 16. 28;
27, .3J; with Hebrews 10.25; James 5. 7-9)—but oiily as being such a lively anticipation of His second coming for vengeance and deliverance. So understood, it is parallel with cli. 24. U (on which see).
IMrertinns for Vie Service of Christ in it.i vridest sense {v. 24-
42). 24. TIte (llticiple Is not above his master—'teacher'
- -nor the serv.mt above his Liord—another maxim which our Lord repeats in various connections (Luke 6.
iO; John n. 10; 15. 20). 85. It is enougit for the disciple tliat he be »s his blaster, and the servant as his Loi-d. If titey have raUeil tlie master of the house Beelzebub —All tlie Greek MSS. wi'ite "Beelzebul," which undoubtedly is the right form of this word. The other reading came in no doubt from the Old Testament "Baalzebub," the god of Ekron (2 Kings 1. 2), which it was designed to express. As all idolatry was regarded as devil-worship (Leviticus 17. 7; Deuteronomy 32. 17; Psalm 106. 37; 1 Corinthians 10. 20), so there .seems to have been something peculiarly safanic about the worship of this hateful god, which caused his name to be a synonym of Satan. Tliougli we nowhere read that our Lord was actually called " Beelzebul," He was charged witli being in league with Satan tinder that hateful name (oh. 12. 24, 26), and more than once Himself was charged with "having a devil" or "demon" (Mark 3. 30; John 7. 20; 8.48). Here it is used
9; 55. 12-14, wliich had its most affecting illustration in the treason of Judas against our Lord Himself (John 13.
18; Mattliew 26.48-50). Hence would arise the necessity of a choice between Christ and the nearest relations, whicli would put them to the severest test. 37. He that loveth father or mother more tlian me, is not wortliy of inc; and he tliat loveth son or dangliter more than me, is not wortliy of me—Cf. Deuteronomy 33. 9. As
to ilenote the most opprobrious language which could be applied by one to another, how much more [sitall they call] them of his household T — 'the inmates.' Three relations in which Christ stands to his people are here mentioned: He is their Teacher—they Ilis disciples; He
tlie preference of the one would, in the ease supposed, necessitate the abandonment of the other, our Lord here, with a sublime, yet awful self-respect, asserts His own claims to supreme affection. 38. And he that taketh not his cross, and followeth after me, is not worthy of me—a saying whicli our Lord once and again empliatically reiterates (ch. 16. 24; Luk(^9. 23; 14.27). We have become so accustomed to this expression—"taking up one's cross"—in the sense of ' being prepared for trials in general for Christ's sake,' tliat we are apt to lose sight of
Is their Lord—they His servants ; He is the Master of the household—they its inmates. In all these relations, He Bays here. He and they are so bound up together that they cannot look to fare better than He, and should think it enough if they fare no worse. 26. Pear them not therefore : for tStere is nothing covered^ that slinll not be revealed; and hid, that shall not be known: fj.d., 'There is no use, and no need, of concealing anytliing; right and wrong, truth and error, are about to come into open and deadly collision ; and the day is coming when
its primary and proper sense here—'a preparedness to go forth even to crucifixion,' as when our Lord had to bear His own cross on His way to Calvary—a saying the more remarkable as our Lord had not as yet given a hint tliat He would die this death, nor was crucifixion a Jewish mode of capital punishment. 3?. He that tlndeth lila life sliall lose It : and he that loseth his life for my sake sliall find Itr—another of those pregnant sayings which our Lord so often reiterates (ch. 16. 2.5; Luke 17. 33; John 12. 25). The pith of such paradoxical maxims depends on the double sense attached to the word " life"—
all hidden things shall be disclosed, everything seen as it
Is, and every one have his due' (1 Corinthians 4.5). 37. What I tell you in darkness—in the privacy of a teaching for which men are not yet ripe—that speak ye in the light—for when ye go forth all will be ready—and wliat ye hear in the ear, that preach ye npon the housetops!—Give tree and fearless utterance to all that I have taught you while yet with you. Objaction: But this may cost us our life? Answer: It may, but there their power ends: .\nd fear not them wiiich kill the l>ody, Imt are not able to kill the soul—In Luke 12. 4, "and after that have no more that they can do." but ratlier fear him—in Luke this is peculiarlj' solemn, "I will forewarn you whom ye shall fear." even Him—which is able to destroy botit soul and body in hell—A decisive proof this that there is a hell for the body as well as the soul in the eternal world ; in otlier words, that the torment that awaits the lost will have elements of suffering fulapted to the mriterial as well as the spiritual part of our nature, both of which, we are assured, will exist for ever. In the corresponding waniing contained in Luke, Jesus calls His disciples "My friends," as if He had felt that such Kufferlngs constituted a hond of peculiar lendorne.is between Him and them. 39. Are not two sparrows sold for a farthing T—In Luke (12.6) it
lower and a higher, the natural and the spiritual, the temporal and eternal. An entire sacrifice of the lower, with
all its relationships and interests—or, which is the same thing, a willingness to make it—is indispensable to the preservation of the higher life; and he who cannot bring himself to surrender the one for the sake of the other shall eventually lose both. 40. He that receiveth—or
' entertaiueth'—you, receiveth me ; and he that receiv-
etii me, receiveth him that sent me—As the treatment which an ambassador receives is understood and regarded as expressing the light in which he that sends him Is viewed, so, says our Lord here, ' Your authority is mine, as mine is my Father's,' 41. He that receiveth a prophet —one divinely commissioned to deliver a message from
heaven. Predicting future events was no necessary part of a prophet's ofHce, especially as the word is used in the New Testament, in the name of a prophet—for his oflici>' sake and love to his master. (See 2 Kings 4. 9, 10.) shall receive a prophet's reward—What an encouragement to those who are not prophets ! (.See John 3. 5-8.) and he that receiveth a righteous man in the name of a righteous man—from sympathy with his character and esteem for himself as such—shall receive a righteous man's reward—for he must himself have the seed of righteousness who has any real sympathy with it and complacency in him who possesses it. 43. And whosoever shall give 37
Is "Five sparrows for two farthings;" so that, if the purchaser took two farthings' worth, he got one in addition—of sudi small value were they, and one of them shall not fall bn the gi-onnd—exhausted or killed —without your Father—" Not one of them is forgotten
before God." as it is In Luke. 30. But the very hairs of yonr head are all numbered—See Luke 21. 18 (and cf. ior the language 1 Samuel 14. 45; Acts 27.34). 31. Fear
fohn Sendeth his Disciples to Christ. MATTHEW XL The Gospel Revealed to the Simj^.
to driiik unto one of these little ones—Beautiful eplVhet ! originally taken from Zecliarlah 13.7. The reference
prophecy, and once and again fulfilled by victorious enemies. Yet they were rebuilt, aud at this time were in a flourishing condition, they would have repented long ago In sackcloth and ashes — Remarkable language, showing that they had done less violence to conscience, and so, in God's sight, were less criminal than the region here spoken of. ii'Z, But I say unto you. It shall be more tolerable—more 'endurable'—for Tyre and SIdon at tlie day of Judgment, than for you. ^3. And thou, Capernaum—(see on ch, 4. 13)—which art exalted unto heaven—Not even of Chorazin and Bethsaida is this said. For since at Capernaum Jesus had His stated abode during the whole period of His public life which He spent in Galilee, it was the most favoured spot vpon earth, the most exalted in privilege, shall be brought down to Itell : for If the mighty works, which have been done In thee, had been done in Sodom—<lestroyed for
Is to their lowliness in spirit, their littleness in the eyes of an undisceruing world, while high in Heaven's esteem, a cup of cold water only—meaning, the smallest service, in tiie name of a disciple—or, as it is in Mark (9. 41), because ye are Christ's: fiom love to Me, ami to him from his connection with me—verily I say unto you, lie shall in no wise lose his reward—There is here a descending climax—"a prophet," "a righteous man," "a little one;" signifying that however low we come down in our services to those that are Christ's, all that is done for His sake, and that bears the stamp of love to His blessed name, shall be divinely appreciated and owned and rewarded.
its pollutions—It would have remained until tills day —having done no such violence to conscience, and so incurred unspeakably less guilt. 34. But I say unto you, Tliat It shall be more tolerable for the land of Sodom In the day ofjudgment, than for thee—
Ver. 1-19. The Imprisoned Baptist's Message to his Master—The Reply, and Discourse, on the Departure OF THE Messengers, regarding John and his Mission. (=Luke 7. 18-35.) 1. And it came to pass, when Jesus had made an end of commanding his—rather,
' It has been indeed,' says Dr. Stanley, 'more tolerable, in one sense, in the day of its earthly judgment, for the land of Sodom than for Capernaum; for the name, and perhaps even the remains of Sodom are still to be found on the shores of the Dead Sea; whilst that of Capernaum has, on the Lake of Gennesareth, been utterly lost.' But the judgment of which our Lord here speaks is still future; a judgment not on material cities, but their responsible inhabitants —a jndgment final and irretrievable. 35. At that time Jesus answered and said—We are not to understand by
' the'—twelve disciples, he departed tlience to teach and to preach In their cities—This was scarcely a fourth circuit—if we may judge from the less formal way in which it was expressed—but, perhaps, a set of visits paid
to certain places, either not reached at all, or too rapidly passed through before, in order to fill up the time till the return of the Twelve. As to their labours, nothing is said of them by our Evangelist. But Luke (9. 6) says, "They departed, and went through the towns," or 'villages,'
' preaching the Gospel, and healing everywliere." Mark
(6. 12, 13), as usual, is more explicit: "And they went out, and preached that men should repent. And they cast out
this, that the previous discourse had been concluded; and that this is a record only of something said about the same period. For the connection is most close, and the word "answered" — which, when there is no one to answer, refers to something just before said, or rising lu the mind of the speaker in consequence of something said—confirms this. What Jesus here " answered" evidently was the melancholy results of His ministry, lamented over in the foregoing verses. It is as if He had said, 'Yes; but there is a brighter side of the picture; even in those who have rejected the message of eternal
many devils (or 'demons'), and anointed with oil many that were sick, and healed them." Though this "anointing with oil" was not mentioned in our Lord's instructions—at least In any of the records of them—we know it
to have been practised long after this in the apostolic Church (see James 5. 14, and cf. Mark 6. 12, 13)—not medi-
cinally, but as a sign of the healing virtue which was communicated by their hands, and a symbol of something
still more precious. It was unction, Indeed, but, as Bengel remarks, it was something very different from wliat Romanists call extreme unction. He adds, what is very probable, that they do not appear to have carried the oil about with them, but, as the Jews used oil as a medicine, to have employed it just as they found it with the sick, in their own higher way. !J. Now when John had heard In the prison—For the account of tills imprisonment, see on Mark 6. 17-20. the works of Christ, he sent, Ac—On the whole passage, see on Luke 7. 18-35.
life, it is the pride of their own hearts only which has blinded tliem, and the glory of the truth does but the more appear in their inability to receiye it: Nor have all rejected it even here ; souls thirsting for salvation have drawn water with joy from the wells of salvation ; the weary have found rest; the hungry have been filled with good things, while the rich have been sent empty away.* I tliank tiiee—rather, ' I assent to thee.' But this is not strong enough. The idea of 'full' or ' cordial' concurrence
20-30. Outburst of Feeling, suggested to the mind of Jesus by the result of His labours in Galilee. The connection of this with what goes before
is convej'ed by the preposition. The thing expressed is adoring acquiescence, holy satisfaction with that law of the Divine procedure about to be mentioned. Aud as, when He afterwards uttered the same words, He " exulted in spirit" (see on Luke 10. '21), probably He did the same now, though not recorded. O Father, Lord of heaven and earth—He so styles His Father here, to signify that from Him of right emanates all such high arrangements, because tliou hast iiid tliese things the knowledge of these saving truths—from the wise and prmleikt. The former of these terms points to the men who pride themselves upon their speculative or philosophical attainments; the latter to the men of worldly shrewdness—the clever, the sharp-witted, the men of aflikirs. The distinction is a natural one, and was well understood. (See 1 Corinthians 1. 19, *c.) But why had the Father hid from such the things that belonged
It, and the similarity of its tone, makes it evident, we think, that it was delivered on the same occasion, and that It is but a new and more comprehensive series of reflections in the same strain. 30. Then began he to apbrald the cities wherein most of his mighty works were done, because they repented not. HI, Woe unto tliee, Chorazln I—not elsewhere mentioned, but it must have lain near Capernaum, woe unto thee, Bethsalda I {' hunting' or ' fishing-house'—'a fishing station']—on the western side of the Sea of Galilee, and to the north of Capernaum ; the birth-place of three of the apostles—the brothers Andrew and Peter, and Philip. These two cities appear to be singled out to denote the whole region in which they lay—a region favoured with the Redeemer's presence, teaching, and works above every other, for If the mighty works •the miracles'—which were done In you had been done in Tyre and Stdon—ancient and celebrated commercial
to their peace, and why did Jesus so emphatically set His seal to this arrangement? Because It is not for the ofl'ending and revolted to speak or to speculate, but to listen to Him from whom we have broken loose, that we may learn whether there be any r<'covery for us at all and if there be, on what principles—of what nature—to what ends. To bring our own " wisdom and prudence" to such questions is impertinent and presumptuous; and
cities, on the north-eastern shores of the Mediterranean Sea, lying north of Palestine, and the latter the northern-
most. As their wealth and prosperity engendered luxury and Its concomitant evils—irrellglon and moral degenercy—their overthrow was repeatedly foretold in ancient
if the truth regarding them, or the glory of it, be "hid"
Chixsd ImdUiX'wn to the Weary. MATTHEW XII. The Blindness of the rharisecs Reproved.
from us, it. is hut a fitting retribution, to which all the rlghl-minde.d will set their seal aloug with Jesus. But, Thou Iiast revealed them unto babes—to babelilie men ; men ol unassuming docility, men who, conscious that they know nothing, and have no right to sit in Judgment on the things tliat belong to their peace, determine simply to "hear what Go<l the Lord will speak." Such are well ral'ed "babes." (See Hebrews 5. 13; 1 Corinthians li 11 ; IS. 20 ; &c.) 36. Even so, Father ; for 80 It seemed lto€>d—the emphatic and chosen term for expressing any object of" Divine complacency; whether Christ Himself (see on ch. 3. 17), or God's gracious eternal arrangements
cided with the Passover-season, as the wheat harvest with Pentecost. But in Luke(6. l)we have a still more definite note of time. If we could be certain of the meaning of the peculiar term which lie employs to express it. " It came to pass (he says) on the sabbath, which was the first-seeond," for that is the proper rendering of the word, and not " the second sabbath after the first," as in our version. Of the various conjectures what this may mean, thatof ScAi/- IGER is the most approved, and, as we think, the freest from difllculty, viz., 'the first sabbath after the second day of the Passover;' i. e., the first of the seven sabbaths which were to be reckoned from the second day of the Passover, which was itself a sabbath, until the next feast, the feast of Pentecost (Leviticus 23.15, 16; Deuteronomy
(see on Philippians 2. 13)—in thy sight—This is just a Rublime echo of the foregoing words; as If Jesus, when He uttered them, had paused to reflect on it, and as if the glory of it—not so much in the light of its own reasonableness as of God's aljsolute will that so It should be—had
16. 9, 10). In this case, the day meant by the Evangelist is the first of those seven sabbaths intervening between Passover and Pentecost. And if we are right in regarding the " feast" mentioned in John 5. 1 as a Passover, and consequently the second during our Lord's public ministry (see on that passage), this plucking of the ears of corn must have occurred Immediately after the scene and the Discourse recorded in John .5., which, doubtless, would induce our Lord to hasten His departure for the north, to avoid the wrath of the Pharisees, which He had kindled at Jerusalem. Here, accordingly, we find Him in the fields—on His way probably to Galilee. 1. At that time Jesus went on the sabbath day through the com "the corn-fields" (Mark 2.23; Luke 6.1). and his disci-- pies were an hungered—not as one may be before his regular meals ; but evidently from shortness of provisions: for Jesus defends their plucking the corn-ears and eating them on the plea of necessity, and began to pluck the ears of corn, and to eat—"rubbing them in their hands" (Luke 6. 1). 2. But when the Pharisees saw it, they said unto him. Behold, thy disciples do that which is not lawful to do upon tlie sabbatltday The act itself was expressly permitted (Deuteronomy 23.