Chapter XLVIII (continued, part 21)
filled His soul. 27. All things are delivered unto me ot my Father—He does not say. They are revealed—as to one who knew them not, and was an entire stranger to them save as they were discovered to him—but, They are 'delivered over,' or ' committed,' to me of my Father; meaning the whole administration of the kingdom of grace. So in John 3. 35, "The Father loveth the Son, and hath given all things into His hand" (see on that verse). But Ihougli the "all things" in Ijoth these passages refer properly to the kingdom of grace, they of course Include
all things necessary to the full execution of that trust that Is, unliiniled power. (So ch. 28. 18 ; John 17. 2 ; EpheEians 1. 22.) and ito man knoweth the Son, but the Father ; neither knotveth any man the Father, save the Son, and he to whomsoever the Son will—or 'willeth'—to reveal him-What a saying is this, that •the Fatlier and the Son are mutually and exclusively known to each other!' A higher claim to equality with the Father cannot be conceived. Either, then, we have here one of the most revolting assumptions ever uttered, or the proper Divinity of Christ sliould to Christians be beyond dispute. ' But alas for me !' may some burdened Boul, sighing for relief, here exclaim. If it be thus with us, what can any poor creature do but lie down in passive despair, unless he could dare to hope that he may be one of the favoured class 'to whom the Son Is willing to reveal the Father?' But nay. This testimony to the sovereignty of that gracious " will," on which alone men's salvation depends, is designed but to reveal the source and ehhance the glory of it when once imparted—not to paralyze or shut the soul up in despair. Hear, accordingly, what follows: 28. Come unto me, all ye that labour and are heavy laden, and I will give you rest —Incomparable, ravishing sounds these — if ever such were heard in this weary, groaning world! What gentleness, what sweetness is there in the very style of the <.uvitatlon—'Hither to Me:' and in the words, 'AH ye that toil and are burdened,' the universal wretchedness of man is depicted, on both Its sides—the active and the passive forms of i t. 29. Take my yoke upon you—the yoke of subjection to Jesus—and learn of me t for I am meek and lowly lu heart t and ye shall flnd rest unto your souls—As Christ's willingness to empty Himself to
25). But as being "servile work," which was prohibited on the sabbath day, it was regarded as sinful. 3. But he said unto them. Have ye not read—or, as Mark has it, "Have ye never read"—what David did (1 Samuel 21. 1-6) when he was an hungered, and tliey that were with him ; 4. How he entered Into the hoiise of God, and did eat the showbread, which was not laivful for him to eat, neither for them wliich were witli liim, but only for the priests 1 No example could be more apposite than this. The man after God's own heart, of whom the Jews ever boasted, when suflering in God's cause and straitened for provisions, asked and obtained from the high priest what, according to the law. It was Illegal for any one save the priests to touch. Mark (2. 26) says this occurred "in the days of Abiathar the high priest." But this means not during his liigh priesthood —for It was under that of his father Ahlmelecli—but simply. In his time. Ahimelech was soon succeeded by Abiathar, whose connection with David, and prominence during his reign, may account for his name, rather than his father's, being here introduced. Yet tliere is not a little confusion In what Is said of these priests in different parts of the Old Testament. Thus he is called. both the son and the father of Ahimelech (1 Samuel 22.20; 2 Samuel 8. 17); and Ahimelech is called Aliiah (1 Samuel
the uttermost of His Father's requirements was the dpring of ineffable repose to His own Spirit, so In the kame track does He invite all to follow Him, with the assurance of the same experience. 30. For my yoke is easy, and my burden is llglit—Matchless paradox, even amongst the paradoxically couched maxims In which our Lord deliglits! ffhat rest which the soul experiences when once safe under Christ's wing makes all yokes easy, all burdens light.
14.3), and Ahimelech (1 Chronicles 18. 16). 5. Or liave ye not read in the law, how that on the sabbntii days the priests in the temple profane the sabbath —by doing "servile work"—and are blameless 1—The double offerings required on the sabbath day (Numbers 28.9) could not be presented, and the new-baked showbread (Leviticus 24.5; 1 Chronicles 9. 32) could not be prepared and presented every sabbath morning, without a good deal of servile work on the part of the priests; not to speak of circumcision, which, when the child's eighth day happened to fall on a sabbatli, had to be performed by the priests on that day. (See on Jolin 7. 22, 23.) G. But I say unto you. That in this place Is One greater than the temple—or rather, according to the reading which is best supported, ' something greater.' The argument stand* thus : 'The ordinary rules for the observance of the sab-
Ver. 1-8. PLUCKiito Corn-ears on the Sabbath day. (—Mark 2. 2:5-28 ; Luke 6. l-o.) The season of the year when this occurred is determined by the event Itself. Ripe corn-ears are only found in the fields Just before harvest. Tie barley harvest seems clearly Intended here, at the Ciuwi of our Marcb and beginning; of our April. It coin-
3t)
T7ie Healing of a Withered Hand. MATTHEW XII. Jesm Retires lo Avoid IhnKjer,
bath give way before the requirements of the temple ; but there are riglits here before which the temple itself must give way.' Thus indirectly, but not the less decidedly, does our Lord put in Ills own claims to consideration in this question—claims to be presently put in even more nakedly. 7. But If ye Had known wlxat [this] mean-
pears from the "grief" which mingled with it at "the hardness of their hearts." 13. Then sulth he to the man, Stretch forth thine hand. And lie stretched It forth—the power to obey going forth with the word of command. and It was restored whole, like as th« other—The poor man, having faith In this wonderfa Healer—which no doubt the whole scene would singular ly help to strengthen—disregarded the proud and venomous Pharisees, and thus gloriously put them to shame, 14. Then tile Pharisees went out, and held a council against him, how they might destroy him—This Is the first explicit mention of their murderous designs against our Lord. Luke (6. 11) says, "they were filled with madness, and communed one with another what they might do to Jesus." But their doubt was not, whether to get rid of Him, but hoiv to compass it. Mark (3. 6), as usual, is more definite: "The Pharisees went forth, and straightway took counsel with the Herodians against Him, how they might destroy Him." These Herodians were supporters of Herod's dynasty, created by Ctesar a political rather than religious party. The Pharisees regarded them as untrue to their religion and country. But here we see them combining together against Christ as a common enemy. So on a subsequent occasion, ch,
etli, I will liave mercy, and not sacrifice—(Hosea 6.6; Mioah 6. 6-S, &c.) See on ch. 9. 13. ye would not have condemned the gwiUless—5. rf., 'Had ye understood the great principle of all religion, which the .Scripture every-
where recognizes—that ceremonial observances must give way before moral duties, and particularly the necessities of nature—ye would have refrained from these captious complaints against men who in this matter are blame-
less.' But our Lord added a specific application of this groat principle to the law of the sabbath, preserved only in Mark : "And he said unto them, the sabbath was made
for man, and not man for the sabbath" (Mark 2. 27). A glorious and far-reaching maxim, alike for the permanent establishment of the sabbath and the true freedom of its observance. 8. For tlie Son of man Is I^ord [even] ofthesabbatliday—In what sense now is the Son of man Lord of the .sabbath day? Not surely to abolish it—that surely were a strange lordship, especially just after saying that it was made or instituted for man—but to own it, to interpret it, to preside over it, and to ennoble it, by merging
22. 15, 16. Jesus Retires to Avoid Danger (v. 15-21). 15. But when Jesus knew It, he withdrew himself from titeiice whither, our Evangelist says not; but Mark (.3.7) says "it was lo the sea"—to some distance, no doubt, from the scene of the miracle, the madness, and the plotting just recoriled. and great multitudes followed him, and he healed them all—Mark gives the following interesting detsiils: "A great multitude from Galilee followed Him, and from Judea, and from Jerusalem, and from Idumea, and from beyond Jordan ; and they about Tyre and Sidon, a great multitude, when they had heard wliat great things he did, came unto Him. And he spake to His disciples, th.at a small ship"—or ' wherry'—" should wait on Him because of the multitude, lest they should throng Him. For He had healed many; Insomuch that the}' pres.sed upon Him for to touch Him, as many as had plagues. And unclean spirits, when they saw Him, fell down before Him, and cried, saying. Thou art the Son of God. And He straitly charged them that they should not make Him known" (Mark 3. 7-12). How glorious this extorted homage to the Son of God ! But as this was not the time, so neither were they the fitting preachers, as Bengel says. (See on Mark 1. 2.5, and cf. James 2. 19.) Coming back now to our Evangelist: after saying, "Ho healed them all," he continues : 16. And charged them —the healed—that they sliould not make lilm known -<See on ch. 8. 4.) IT.'That It might be fullUled wlilch was spoken by Ksalas the prophet, saying (Isaiah 42.
It in the "Lord's Day" (Revelation 1. 10), breathing into it an air of liberty and love neces.sarily unknown before, and thus making it the nearest resemblance to the eternal sabbatism.
9-21. The Healing of a Withered Hand on the Sabbath Day, and Retirement of Jesus to avoid DANGEii. (=Mark 3. 1-12; Luke 6. 6-U.) Healing of a Withered Hand (v. 9-14). 9. And when he was departed thence—but "on another .sabbath" (Luke 6. 6)—he went Into their synagogue—"and tauglit." He had now, no doubt, arrived in Galilee; but this, it would appear, did not occur at Capernaum, for after it was over He " withdrew Himself," it is said, "to the sea" (Mark 3. 7), whereas Capernaum was at the sea. And, behold, there was a man which l»ad his hand withered—disabled by paralysis (as 1 Kings 13. -1). It was his right hand, as Luke graphically notes. And they asked him, saying. Is It lawful to heal on the sabbath days I that they might accuse him—Matthew and Luke say they "watched Him whether lie would heal on the sabbath day." They were now come to the length of dogging His steps, to collect materials for a charge of impiety against Him. It is probable that it was to their thouf/hts rather than their words that Jesus addressed Himself in what follows. 11. And he snid unto them, What man shall there be among you that sliall have one sheep, and If It fall Into a pit on the sabbath day, will lie not lay hold on It, and
lift it out T 1'4. How much then is a man better than a sheep ;—Resistless appeal! "A righteous man regardeth the life of his beast" (Proverbs 12. 10), and would instinctively rescue it from deatii or sutTering on the sabbath day; how much more his nobler fellow-man! But the reasoning, as given in the other two Gospels, is singularly striking: "But He knew their thoughts, and said to the man which had the withered hand. Rise up, and stand
1), 18. Behold my servant, whom I have chosen \ my beloved, in whom my soul Is well pleased i I will put my Spirit upon him, and he shall show ,1udgmei>t to
tlie Gentiles. 19. He shall not strive nor cry ) neither shall any man hear his voice In the streets. '.20. A bruised reed sitall he not break, and smoking flax shall he not quench, till he send forth Judgment unto victory—"unto truth," says the Hebrew original, and the LXX. also. But our Evangelist merely seizes the
fortli in the midst. And he arose and stood forth. Then said Jesus unto them, I will ask you one thing: Is it lawful on the sabbath days to do good, or to do evil? to save
spirit. Instead of the letter of the prediction In this point. The grandeur and completeness of Messiah's victories would prove, it seems, not more wonderful than the unobtrusive nolselessness with which they were to be achieved. And whereas one rought touch will break a bruised reed, and quench the flickering, smoking flax, His It should be, with matchless tenderness, love, and
life or to destroy it?" (Luke 6. 8, 9) or as In Mark (3. 4), "to kill?" He thus shuts them up to this startling alterna-
t Ive : ' Not to do good, when It is in the power of our hand to do it, is to do evil ; not to save life, when wc can, is to kill'—and must tlie letter of the sabbath rest be kept at
skill, to lift up the meek, to strengthen the weak hands and confirm the feel)Ie knees, to comfort all that mourn,
tills expense? This unexpected thrust shutthelr mouths. By this great ethical principle our Lord, we see, held Himself bound, as man. But here we must turn to Mark, whose graphic details make the second Gospel so exceedingly precious. "When He had looked round about on them with anger, being grieved for the hardness of their hearts. He s;\ith unto the man" (Mark 3. 5). This Is one of the very few passages In the Gospel history which reveal our Lord's feelinrjs. How holy this anger was ap40
to say to t*em that are of a fearful heart, IU> strong, fear not. 21. And In his name shall the (•entiles trust Part of His present audience were Gentiles-from Tyro and Sldon—ftrst-frults of the great Gentile harvest contonplated In the prophecy.
22-.'>7. A Bmnh and Dumb Demoniac Hkai.ed. and Reply to TTiK Malignant e;.ti»lanation i-l't m*oN it,
Blind and Dumb Demoniac Sealed, MATTHEW XII. The Sin against the Holy Gliost,
destined to supplant his is already rising on its ruing, ao. Or else how can one enter into a—or rather, ' the'— strong man's house, and spoil Iiis goods, except he first bind the strong man! and then he will spoil his house. 30. He tiiat is not with me is against me ; and lie that gatheretli not with me scatteretli alti-ond—On this important parable, in connection with the corresponding one, V. 43-45, see on Luke 11. 21-26. 31, Wherefore I say unto you. All manner of sin and blasphemy shall be forgiven unto men—Tiie word " blasphemy" properly signifies 'detraction,' or 'slander.' In the New Testament it is applied, as it is hei-e, to vituperation directed against God as well as against men ; and in this sense it is to be understood as an aggravated form of sin. Well, says our Lord, all sin—whether in its ordinary or
(—Mark 3. 20-30; Luke 11. 14-23.) The precise time of this
Bection is uncertaiu. Judging from the statements with which Mark introduces it, we should conclude that it was when our Lord's popularity was approaching its zenith, and so before the feeding of the five thousand. But, ou
the other hand, tlie advanced state of the charges brouglit
against our Lord, and the plainness of His warnings add denunciations in reply, seem to favour the later period at which Luke introduces it. "And the multitude," says Mark (3. 20, 21), "cometh together again," referring back
to the Immense gathering which Mark had before recorded (ch. 2. 2)—" so that they could not so much as eat
bread. And when His friends"—or rather, 'relatives,' as appears from i'. 31, and see on ch. 12. 46—" heard of It, they went out to lay liold on Him; for they said, He is beside Himself." Cf. 2 Corinthians 5.13, "For whether we be beside ourselves, it Is to God." aa. Then was brought unto him one possessed with a defU—or 'a demonized person'—blind and dumb, and he healed him, insomnoh that the blind and the dumb both spalie nnd saw. as. And all tlie people were amazed, and said.
its more aggravated forms—shall find forgiveness with God. Accordingly, in Mark (3. 28) the language is still stronger : " All sin shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme.'' There Is no sin whatever, it seems, of which it maj' be said, 'That is not a pardonable sin.' This glorious assurance is not to be limited by what follows ; but, ou the contrary, what follows is to be expliiiued by this, but the blasphemy against the Holy Ghost shall not be forgiven unto men. 3a. And wliosoever speaketh a word against the Son of man, it slsall be forgiven him : but wltosoever speaketh against tlie Holy Ghost,
Is not this the son of David I—The form of the interroga-
tive requires this to be rendered, ' Is this the Son of David ?' And as questions put in this form (In Greek) suppose doubt, and expect rather a negative answer, the meaning
Is, 'Can it possibly be?'—the people thus indicating their
secret impression that this mmt be He; yet saving themselves from the wrath of the ecclesiastics, which a direct assertion of it would have brought upon them. (See on a similar question in John 4. 29; and on the phrase, "Son of David," on ch. 9. 27.) SJ*. But when the Pliarisees heard It—Mark (3. 22) says, " the scribes which came down from Jerusalem ;" so that this had been a hostile party of the ecclesiastics, who had come all the way from Jerusalem to collect materials for a charge against Him. (See on V. 14.) they said, This fellow—an expression of contempt—doth not cast out devils, but by Beelzebub rather, Beelzebul (see on ch. 10.25)—the prince of tlie devils—Two things are here Implied—first, that the bit-
it sliall not be forgiven him, neltlker in tliis world, neither In the world to come—In Mark the language is awfully strong, " hath never forgiveness, but is in danger of eternal damnation"—or rather, according to what appears to be the preferable though very unusual reading, 'in danger of eternal guilt'—a guilt which he will under-
lie for ever. Mark has the important addition (v. 30), "Because they said, He hath an unclean spirit." (See on ch. 10. 25.) What, then, is this sin against the Holy Ghost —the unpardonable sin? One thing is clear: Its unpardonableness cannot arise from anything in the nature of sin itself; for that would be a naked contradiction to the emphatic declaration of v. 31, that all manner of sin is pardonable. And what is this but the fundamental truth of the Gospel? (See Acts 13.38,39; Romans 3. 22,24; 1 John 1. 7, &c.) Then, again, when it is said (v. 32), tliat to speak against or blaspheme the Son-of man is pardonable, but the blasphemy against the Holy Ghost is not pardonable, it is not to be conceived that this arises fiom any greater sanctity in the one blessed Person than the other. These remarks so narrow the question that the true sense of our Lord's words seem to disclose themselves at once. It is a contrast between slandering "the Son of man" in His veiled condition and unfinished work— which might be done "ignorantly, in unbelief" (1 Timothy 1. 13), and slandering the same blessed Person after the blaze of glory which the Holy Ohost was soon to thi-ow around His claims, and in the full knowledge of all that. This would be to slander Him with eyes open, or to do It "presumptuously." To blaspheme Christ in the former condition—when even the apostles stumbled at many things-left them still open to conviction on fuller light: but to blaspheme Him in the latter condition would be to hate the light the clearer it became, and resolutely to shut it out; which, of course, precludes salvation. (See on Hebrews 10. 26-29.) The Pharisees had not as yet done this; but in charging Jesus with being in league with hell they were displaying beforehand a malignant determination to shut their eyes to all evidence, and so, bordering upon, anA in spirit committing the unpardonable sin. 33. Either make the tree good, &c. 34. O generation of vipers (see on ch. 3.7), how can ye, bring evil, speak good things 1 for out of the abundance of the heart the mouth speaketh—a principle obvious enough, yet of deepest significance and vast application. In Luke 6. 45 we find it uttered as part of the discourse delivered after the choice of the apostles. 35. A good man, out of the good treasure of the heart, briiigeth —or ' putteth' forth good things : and an evil man, out of tlie evil treasure, brlngeth—or 'putteth' fortli evil things—The word ' putteth' indicates the spontaneousness
terest enemies of our Lord were unable to deny the reality of His miracles; and next, that they believed in an organized infernal kingdom of evil, under one chief. This belief would be of small consequence, had not our Lord set His seal to it; but this He Immediately does. Stung by the unsophisticated testimony of "all the people," they had no way of holding out against His claims but by the desperate shift of ascribing His miracles to Satan. 2,5. And Jesus knew their thou^^hts—"called them" (Mark 3. 23), and said unto them, Everj' Iciugdom divided against itself is brought to desolation ) and every city or house—t. e., houseliold — divided against itself shall not stand: a6. And if Satan cast out Satan, he Is divided against himself | how sltall tlien his kingdom standi—The argument here is irre-
sistible. 'No organized society can stand—whether kingdom, city, or household—when turned against itself; such Intestine war is suicidal : But the works I do are destructive of Satan's kingdom : That I should be In league with jatan, therefore, is incredible and absurd.' 87. And if I ay Beelzebub cast out devils, by whom do your cliildren— ' your sons,' meaning here the 'disciples' or pupils of the Pharisees, who were so termed after the familiar language of the Old Testament In speaking of the sons of the prophets. (1 Kings 20. 35 ; 2 Kings 2. 3, &c.) Our Lord here seems to admit that such works were wrought by them; in which case the Pharisees stood self-condemned, as expressed In Luke (11. 19), "Therefore shall they be your Judges." a8. But if I cast out devils by the Spirit of God—In Luke (11. 20) it is, " with (or ' by') the finger of God." This latter expression Is Just a flguriitlve way of representing the pon cr of God, while the former tells us the living Personal Agent was made use of by the Lord Jesus In every exercise of lliat power, then—"no doubt" (Luke U. 20)—the kingdom of God is come unto you—rather
upon you,' as tlie same expression is rendered In Luke
—<jr. d., ' If this expulsion of Satan is, and can be, by no uo other than the Spirit of God, then is his Destroyer already in the midst of you, and that kingdom which is
A Sign Demanded, and the Reply. MATTHEW XIII. Jesus Teaches by rardblog.
a mere man, though a gifted one, and was transported with wonder at what she saw and heard (1 Kings 10. 1-9). They, when a Greater than Solomon had come to them, despised and rejected, slighted and slandered Hiin. 4345. Wlien tlte unclean spirit is gone out of a man, &o.—On this important parable, in connection with the corresponding one—u. 29—see on Luke 11. 21-20. A charncIng little Incident, given only in Luke 11. 27, 28, seems to have its proper place here. "And it came to pass, as Ho spake these things, a certain woman of the company"—
of what comes from the heart; for It Is out of the abundance of the heart that the mouth speaketh. We have here a new application of a former saying (see on ch. 7. 16-
20). Here, the sentiment is, ' There are but two kingdoms, interests, parties—with the proper workings of eaoh : If I promote 'he one, I cannot belong to the other; but they that set themselves in wilful opposition to the kingdom of light openly proclaim to what other kingdom they belong. As for you, in what ye have now uttered, ye have but revealed the venomous malignity of your hearts.' 36. But I say Hiito you, That every Idle word that men shall speak, they sliall give account thereof In the day of judgment—They might say, ' It was nothing : we meant no evil ; we merely threw out a supposition, as one way of accounting for the miracle we witnessed ; if it
' out of the crowd'—"lifted up her voice and said unto Him, Blessed is the womb that bare Thee, and the paps which Thou hast sucked." With true womanly feeling she envies the mother of such a wonderful Teacher. And a higher and better than she had said as much before her (see on Luke 1. 28). 42. How does our Lord, then, treat it? He is far from condemning It. He only holds up as "blessed rather" another class: "But he said. Yea rather, blessed are they that hear the word of God, and keep it"—in other words, the humblest real saint of God. How utterly alien
will not stand, let it go ; why make so much of it, and bear down with such severity for It?' Jesus replies, 'It was not nothing, and at the great day will not be treated as nothing: Words, as the index of the heart, however
Idle they may seem, will be taken accoi'.nt of, whether good or bad, in estimating character In the day of judgment.'
is this sentiment from the teaching of the Church of Rome, which would doubtless excommunicate any one of its members that dared to talk In such a str.ain ! Hu Mother and Brethren Seek to Speak with Him, and the Answer (v. 46-50). 46. AVhile he yet talked to tlie people,
38-50. A Sign Demanded, and the Beply—His Mother AND Brethren seek to Speak with Him, and the Ans-wer. (=Luke 11. 16, 24-36; Mark 3. 31-35; Luke 8. 19-
21.) A Sign demanded, and the Reply 38-45.) The occasion of this section was manifestly the same with that of the preceding. 38. Then certain of the scribes and of the Pharisees answered, saying, Master — 'Teacher,' equivalent to ' Rabbi'—we would see a sign from thee— "a sign from heaven" (Luke 11. 16); something of an immediate and decisive nature, to show, not that his miracles were reaZ—that they seemed willing to concede—but that they were from above, not from beneath. These were not the same class with those who charged Him with being in league with Satan (as we see from Luke 11. 15, 16); but as the spirit of both was similar, the tone of severe rebuke
behold, his mother and his brethren (see on ch. 13. 55,
56) stood without, desiring to speak with him—" and could not come at Him for the press" (Luke 8. 19). For what purpose these came, we learn from J^ark 3. 20, 21. In His zeal and ardour He seemed indifferent both to food and repose, ano 'they went to lay hold of Him" as one "beside himsell. Mark says graphically, "And the multitude sat about Him"—or 'around Him.' 47. Then one said unto liim. Behold, thy mother and thy brethren stand without, desiring to speak with thee, &c.—Absorbed in the awful warnings He was pouring forth, He felt this to be an unseasonable interruption,
Is continued. 39. But he answered and said unto them —"when the people were gathered thick together" (Luke
fitted to dissipate the impression made upon the large audience—such an interruption as duty to the nearest relatives did not require Him to give way to. But instead of a direct rebuke, He seizes on the incident to convey a sublime lesson, expressed in a style of inimitable condescension. 49. And he stretched forth his hand toward his disciples. How graphic Is this ! It is the language evidently of an ej^e-witness — and said, Behold my mother and my brethren ! 50. For whosoever shall do the -will of my Father M-hich Is in lieavcti, the same Is my brother, and sister, and mother — q. d., 'There stand here the members of a family transcending and surviving this of earth : Filial subjection to the will of my Father in heaven Is the Indissoluble bond of union between Me and all Its members ; and whosoever enters
11. 29)—an evil and adulterous generation—This latter expression is best explained by Jeremiah 3. 20, " Surely as a wife treacherously departeth from her husband, so have ye dealt treachei'ously with me, O house of Israel, saith the Lord." For this -was the relationship in which He stood to the covenant people—" I am married unto you" (Jeremiah 3. 14). seelteth after a sign — In the eye of Jesus this class were but the spokesmen of their genera-
tion, the exponents of the reigning spirit of unbelief, and there shall no sign be given to it, but the sign of tlie propltet Jonas. 40. For as Jonas was— "a sign unto the Ninevites, so shall also the Son of man be to this generation" (Luke 11. 3U). For as Jonas was three days and three nlglits in the whale's belly (Jonah 1. 17), so shall
this hallowed circle becomes to Me brother, and sister, and mother!'
tlie Son of man be three days and three niglits in tlie heart of tlie earth — This was the second public announcement of His resurrection three days after His death. (For the first, see John 2. 19.) Jonah's case was analogous to this, as being a signal judgment of God ; reversed in three days; and followed by a glorious mission
Ver. 1-52. Jestts Teaches by Parables. (=Mark 4,
1-34; Luke 8. 4-18; 13. 18-20.) Introduction {v. 1-3). 1. Tlie same day went Jesus out of the house, and sat by the
sea-[slde.] 'i. And great multitudes were gathered togetlier unto him, so tJiat he went into a ship— the article in the received text wants authority—and sat| anil tlie whole multitude stood on the shore — How graphic this picture!—no doubt from the pen of an eye« witness, himself Impressed with the scene. It was " the same day" on which the foregoing solemn discourse was discovered, when His kindred thought Him " beside Him-
to the Gentiles. The expression " In the heart of the earth," suggested by the expression of Jonah with respect
to the sea (2. 3, in LXX.), means simply the grave, but this considered as the most emphatic expression of real and
total entombment. The period during which He was to
lie in the grave is here expressed In round numbers, according to the Jewish way of speaking, which was to regard any part of a day, however small, Included within a period of days, as a full day. (See 1 Samuel 30. 12, 13; Esther 4. 16; 5. 1; ch. 27. 63, 61, &c.) 41. The men of NIncvelksliall rise in Judgment with this generation, &c.—The Ninevites, though heathens, repented at a man's preaching; while they, God's covenant people, repented not at the preaching of the Son of God—whose supreme dignity is rather implied here than expressed. 43. Tlie queen of the south shall rise up in the Judgment witli tills generation, Ac—The queen of Sliebn^a tract
self" for His indifference to food and repose—that same day
retiring to the sca-shoreof Galilee, and there seating Him-
self, perhaps for coolness and rest, the crowds again fiock around Him, and He Is fain to push off from thorn. In the boat usually kept in readiness for Him; yet only to begin, without waiting to rest, a new course of teaching by parabits to the eager multitudes that lined the shore. To the parables of our Lord there is nothing In all language to bo compared, for simplicity, grace, fulnesi*, and variety of spiritual teaching. They are adapted to
In Arabia, near the shores of the Red Sea—came from a remote country, "south" of Judea, to hear the wisdom of
all classes and stages of advancement, being understood
Rc'i>ii:ii fit Tt.dchiny in Parables. MATTHEW Xiri. Parahh of the Tares and lite Wheat,
human fact is represented as the fulfilment of a Divine purpose—" that seeing they may see, and not perceive." &c. The explanation of this lies in tlie statement of the foregoing verse—that, by a fixed law of the Divine administration, the duty men voluntarily refuse to do, and in point of fact do not do, they at length become morally incapable of doing. 14. And In them is fiillillea— rather, 'is fulfilling,' or is receiving its fultilineiit—the prophecy of £saias, which saith (Isaiali 6. 9, 10—here quoted according to the LXX.)—By hearing ye shall hear, and sisall not understand, &c.—'i'liey wi re thus judicially sealed up under the darkness and obduracy /which they deliberately preferred to the light and healing
by each !i» aiding to tlio measure of his spiritual capacity.
3. Aiiitl Ite iptikc Dtuiiy tUiitgs nnto tliem In parables, aylns, &c.—These parables are seven in number; and
It is not a little remarkable that while this is the sacred mimber, tlie first four of tliem were spolten to the mixed inullitude, wliile the remaining three were spoken to the Twelve in private—these divisions, /our and t/irce, being tlieniselves notable In the symbolical arithmetic Cf '*criptiirc. Another thing remarkable in the structure
of these parables is, that while the first of the Seven
lliot of the Sower—is of the nature of an Introduction to the whr>le, the remaining Six consist of three pairs—the Second and Seventh, the Third and Fourth, and the Fifth and Sixth, corresponding to each other; each pair setting
which Jesus brought nigh to them. 10. Hut l»lessed ai-e yonr eyes, for they see ; and your ears, lor they hear
foi th the same general truths, but with a certain diversity
5. d., ' Happy ye, whose eyes and ears, voluntarily and gladlj' opened, are drinking in the light Divine.' 17. For verily 1 saynnto you. That manyprophets and righteous men have desired—rather, 'coveted'—to sec tiiose things %vhich ye see, and have not seen them ; and to hear those things which ye hear, and have not heard them—Not only were the disciples blessed above the blinded just spoken of, but favoured above the most honoured and tlie best that lived under the old economy, who had but glimpses of the things of the new kingdom, just sufficient to kindle in them desires not to be fulfilled to any in their day. In Luke 10. 23, 24, where the same saying
f>f a.«pei't. All tills can hardly be accidental. Mrsi Varable: THE SoWER (f. 3-9, lS-23). This parable may be entitled. The Effect of the Word Dependent ON THE Statk of THE HEART. For the exposition of this pai able, see on Mark i. 1-9, H-20.
Reason for Teaching in Parables {v. 10-17). 10. And tlie
(Ii8ci2>]«s came, and said unto Iilm—" they that were with Him, when they were alone" (Mark *I. 10)—Why speakebt tkou to tliein In parables I—Though before this He had couched some things in the parabolic form,
for more vivid illustration, it would appear that He now,
for the first time, formally employed this method of teach iii'^. 11. lie answered and said unto them, Bccnttae it is given unto you to know the mysteries of the kingdom of heaven — The word "mysteries" in Scripture is not used in its classical sense—of 'religious
is repeated on the return of the Seventy — the words, instead of " many prophets and righteous men," are " many prophets and kings;" for several of the Old Testament saints were kings.
Second and Seventh Parables, or First Pair: The Wheat AND THE Tarf.s, and The Good and Bad Fish (v. 21-30; 36-43; and 47-50). The subject of both these Parables— which teach the same truth, with a slight diversity of aspect-is
secrets,' nor yet of ' things Incomprehensible, or in their own nature difficult to be understood'—but in the sense of 'things of purely Divine revelation,' and, usually, ' things darkly announced under the ancient economy, and during
all that period darkly understood, but fully published under the Gospel' (1 Corinthians 2. 6-10; Ephesians 3. 3-6,
The mixed CHARACTER of the Kingdom in its Present State, and the FINAL ABSOLUTE SEPARATION OF the Two Classes.
8, 9). "The mysteries of the kingdom of heaven," then, mean those glorious Gospel truths which at that time only the more advanced disciples could appreciate, and they but partially, but to them it is not given—(See on ch. 11. 2.J.) Parables serve the double purpose of revealing Kud concealing ; presenting ' the mysteries of the kingdom' to those wlio know and relish them, though in never so Bmall adegree,in a newand attractive light; but to those who are insensible to spiritual things yielding only, as so many tales, some temporary entertainment. 13. For whosoever hath—». e., keeps; as a thing which he values —to hiiti shall be given, and he shall have moi-e abundance—he will be rewarded by an increase of what he so much prizes—but whosoever hath not—who lets this go or lie unused, a,s a thing on which he sets no value—from
The Tares and the Wheat {v. 21-;!( 30 13). '24. Another paral>le put he fortik unto them, saying, The kingdom of heaven is likened unto a man ^vhich sowed good seed In his fleld—Happily for us, these exquisite parables are, with like charming simplicity and clearness, expounded to us by the Great Preacher Himst lf. Accordingly, we pass to 1;. 38-38. Then Jesus sent tJie inxiltitudei away, and went Into the house : and his diitciplca' came iinto him, saying. Declare unto us the parablec of the tares of the field, &c.—In the parable of th* Sower, " the seed is the word of God" (Luke S. 11). But here that word has been received into the heart, and has converted him that received it into a new creature, a "child of the kingdom," according to that saying oS James (1. 18), "Of His own will begat He us with tho word of truth, that we should be a kind of first-fruitsof His creatures." It is worthy of notice tbat this vast fleld of the world is here said to be Christ's own— "His field," says the parable. (See Psalm. 2. 8.) 35*. But while men slept, his enemy came aiad sowed tares among tlte wheat, and went his way. 38. Thetare». are the children of tlie wicked one. As this sowing.', could only be "while men slept," no blame seems intended, and certainly none is charged upon "the servants ;"
Itira shall be taken away even that he hath—or as it
is in Luke (8. 18), " what he seemeth to have," or ' thinketh he hath.' This is a principle of immense importance, and, like other weighty sayings, appears to have been
uttered by our Lord on more than one occasion, and in different connections. (See on ch. 2.5. 9.) As a great ethical principle, we see it in operation everywhere, under the general law of habit; in virtue of which moral principles become stronger by exercise, while by disuse, or the exer-
cise of their contraries, they wax weaker, and at length expire. The same principle reigns in the intellectual world, and even in the animal—if not in the vegetable
it is probably just the dress of the parable. 39. The en- - emy that sowed them Is the devil—emphatically "//<« enemy" (r. 25). See Genesis 3. 15; 1 John 3. 8. By "tares'"
al.so—a-s the facts of physiology sufHciently prove. Here, however, it Is viewed as a Divine ordination, as a Judicial retribution in continual operation under the Divine administration. 13. Therefore speak I to them in parables—which our Lord, be it observed, did not begin to do
is meant, not what in our husbandry is so called, but some noxious plant, probably darnel. "The tares are the children of the wicked one ;" and by their being sown, "among the wheat" is meant their being deposited within; the territory of the visible Church. As they resemble thet^ children of the kingdom, so they are produced, it seems, by a similar process of " sowing"—the seeds of evil being scattered and lodging in the soil of ; those hejirts upon which falls the seed of the word. The enemy, alter sowing his "tares," "went his way"—his dark work soon done, but taking time to develop its true cliaracter. 30. But when the blade was sprung, up, and brought
till Ills miracles were malignantly ascribed to Satan,
becaiiiie they seeing, see not—They "saw," for the light shone on them as never light shone before; but they "saw not," for they closed their eyes—and hearing, they hear not; neither do they understand—They "heard," for He taught them who "spake as never man spake;" but they "heard not," for they took nothing in, apprehending not the soul-penetrating, life-giving words addressed to tUem. In Mark and Luke, what U here expressed as a
Parable of the Wheat and the Tares. MATTHEW Xlll. Parable of the Muatarn
forth fmlt, then appeared the tares also—the growth In
drag-net, which draws everything after it, suffering nothing toescape,as distinguished from' ,\ca*ting-net,"!>\-Ax'k
bolli cases running parallel, as antagonistic principles are seen to do. 27. So the servants of the householder came— (. e., Christ's ministers—and said unto him, Sir, didst not thon sow good seed In thy fleld! from whence then hath It tares I—This well expresses the surprise.disappointment.and anxiety of Christ's faithful servants and people at tlie discovery of "false brethren" among the members of the Church. 28. He said nnto them. An enemy hath done this—Kind words these from a good Husbandman, honourably clearing His faith-
1.16,18. The far-reaching elBcacy of the Gospel is Miusi denoted. This Gospel net "gathered of every kind," meaning every variety of character. 48. Which, whi u It was full, they drew to shore—for the separation will not be made till the number of the elect is accomplished — and sat down — expressing the deliberateness with which the judicial separation will at length be made— and gathered the good into vessels, but cast the bad away— ZiV., ' the rotten,' but here meaning, 'the loul' or
ful servants of the wrong done to his field. The ser>-ants said unto him, Wilt thou then that we go and gather them up!—Cf. with tliis the question of James and John (Luke 9. .>1), "'Lord, wilt thou that we command tire to come down from heaven and consume" those Siimiiritans? In this kind of zeal there is usually a large mixture of carnal heat. (See James 1. 20.) 29, But he said. Nay—'It will be done in due time, but not now, nor is it your business.' lest, while ye gather up the tares, ye root up also the wheat with them—Nothing could more clearly or forcibly teach the difficulty of distinguishing the two classes, and the high probability that in the attempt to do so these will be confounded. 30, 39. Let hoth grow together i.e., in the visible Church—until the harvest—till the one have ripened for full salvation, the other for destruction. The harvest is the end of the world—the period of Christ's second coming, and of the
' worthless' fish : corresponding to the " tares" of tlie other parable. 40. So shall it be at the end of the world, ^^c. —See on v. 42. We have said that each of these two parables holds forth the same truth under a slight diversity of aspect. What is that diversity? First, the bad, in the former parable, are represented as vile seed sown amongst
tlie wheat by the enemy of .souls; in the latter, as foul ti>h drawn lorth out of the great sea of human beings by the Gospel net itself. Both are important truths—that the Gospel draws williin its pale, and into the communion of the visible Church, multitudes who are Christians only in name; and that the injury thus done to the Church oij earth is to be traced to the wicked one. But further, while the former parable gives chief prominence to the present mixture of good and liad, in the latter, the prominence is given to the future separation of the two classes.
Third and Fourth Parables, or Second Pair: Tjik Mustard Seed and The Leaven (v. 31-3;5). The subject of both those parables, as of the first pair, is the same, but under a slight diversity of aspect, namely
judicial separation of the righteous and the wicked. Till then, no attempt is to be made to eflTect such separation. But to stretch this so far as to justify allowing openly scandalous persons to remain in the communion of tlie Church, is to wrest the teaching of this parable to other than its proper design, and go in the teeth of apostolic injunctions (1 Corinthians 5). and in the time of harvest
The GROWTH OF THE KINGDOM from the smallest BEGINNINGS TO ULTIMATE UNIVERSALITY.
The MiLitard iSeed (v. 31, 32). 31. Anotlter parable put he forth unto them, saying, Tlie ktngflom of heaven
I will say to the reapers. And the reapers are the angels—But whose angels are they 7 " Tlie Son of man shall send forth His angels" (v. 41). Cf. 1 Peter 3.22, "Who is gone into heaven, and is on the right hand of God ; angels and authorities and powers being made suljject unto him." Oather ye together first the tares, and bind them in bundles to burn them—" in the fire" (v. 40)—but gatlier tl»e wheat into my barn—Christ, as the Judge,
is like to a grain of mustard seed, wliich a man took, and sowed in his field; 32. Which Indeed is the least of all seeds—not absolutely, but popularly and proverbially, as in Luke 17. 6, " If ye had faith as » grain of mustard seed," f. e., ' never so little faith.' but when it i» grown, It is the greatest amoug herbs—not absolutely, but ill relation to the small size of the seed, and in M arm latitudes proverbially great, and becometh a tree, so that the birds oftlte air come and lodge In the branches thereof—This is added, no doubt, to express the amplitude of the tree. But as this .seed has a hot, fiery vigour, gives out its best virtues when bruised, and is grateful to the taste of birds, which are accordingly attracted to its branches both for shelter and food, is it straining the par-
will separate the two classes (as in ch. 25.32). It will be observed that the tares are burned be/ore the wheat is housed ; in the exposition of the parable (v. 41, 43) the same order is observed : and the same in ch. 25. 46—as if, in some
literal sense, "with thine eyes shalt thou behold and see the reward of the wicked" (Psalm 91.8). 41. The Son of man sitnll send forth his angels, and they shall gather outofhis kingdom—to which they never really belonged. They usurped their place and name and outward privileges; but "the ungodly shall not stand in the judgment, nor sinners [abide] in the congregation of the righteous" (Psalm 1.5). all things that olTend—all those who have provfd a stumbling-block to others—and them which do Iniquity—The former class, as the worst, are mentioned
at)le, asks Trench, to suppase that, besides the wonderful growth of His kingdom, our Lord selected this seed to illustrate further the slielter, repose and blessedness it is destined to aflord to the nations of the world?
TIte Leaven (v. 33). 33. Anotlker parable spake he unto them; Tiie kingdom of lieaven is like unto leaven, wliich n woman took and hid in three measures of meal, till the whole was leavened—This parable, will In
first. 'I'i, And shall cast them into a furnace—rather,
it teaches the same general truth as the foregoing one, holds forth, perhaps, rather the iinvard growth of the kingdom, while "the Mustard Seed" seems to poiiit chiefly to the outward. It being a woman's work lo knead, it seems a refinement to saj' that "the woman" here represents the Church, ns the Instrument of depositing the leaven. Nor d(x?s It yield much satisfaction lo understand the " three measur«;s of meal" of that threefold division of our nature into "spirit, .soul, and b<vl.v," alluded to in 1 Tliessalonlans 5. 2:}, or of the threefold partition of the world among the three sons of Noah (Genesis
' the furnace'—offlre : there shall be wailing and gnasltIng of teeth-What terrific strength of language— the " casting" or " flinging" expressive of indignation, abhorrence, contempt (cf. Psalm 9. 17 ; Daniel 12. 2): " the furnace
Df fire" denoting the fierceness of the torment : the " walling" signifying the anguish thiscauses; while the "gnashing of teeth" is a graphic way of expressing the despair in which its remedilessness Issues (see on ch. 8. 12)! 4.3. Tlien shall the righteous shine forth as the sun In the Jcingdom of their Father-as if they had been under a cloud during their present association with ungodly pretenders to their character, and claimants of their privi-
10.32), as some do. It yields more real satisfaction to see in this brief parable Just the all-penetrating and assimilating quality of the Gospel, by virtue of which it will yet mould all institutions and tribes of men, and exhibit over the whole earth one "kingdom of our Lord and of His Christ." 34. All these things spake Jesus unto th« multitude In parables; and without a parable spake he not unto them—t. e., on this occasion ; refraining not only from all naked discourse, but even from all interpretation of these parables to the mixed uultltudc. 3ft>
leges, and obstructors of their course. Who hath ears to
tieitr, let iilm hear—(See on Mark 4.9.)
Tlic (iooa and Bad Pish {v. 47-50). The object of this brief iparable is the same with that of the Tares and Wheat,
•liut as Its details are fewer, so its teaching is less rich and vnriol. 47. Again, the kingdom of heaven Is like unto a ikct.thal was cast Into the sea, and gathered of every
kind—The word here rendered " net" signifies, a large
Parable of (he Pearl of Great Price. MATTHEW XIV. ChritI Contemned by His Cowntryrtitn.
called Mary!—'Do wp not know all about His parent* age? Has He not grown up In the midst of us? Are not all His relatives our own townsfolk? "Whence, liien, such wisdom and such miracles?' These particulars of our Lord's human history constitute the most valuable testimony, first, to His true and real humanity—for they prove that during all His first thirty years His townsmen had discovered nothing about Him diflSerent from other men; secondly, to the Divine character of His mission—for these Nazarenes proclaim both the unparalleled character of His teaching and the reality and glory of His miracles, as transcending liuman ability; and thirdly, to His wonderful humility and self-denial—in that when He was such as they now saw Him to be. He yet never gave any indications of it for thirty years, because "His hour was not yet come." And his brethren, .Tames, and Joses, and Simon, and Judas! 56. And his sisters, are tliey not all with us ! Whence then liath this [man] all these things! 'An exceedingly difficult question here arises — What were these "brethren" and "sisters" to Jesus? Were iiiey, First, His full brothers and sisters?
That It might be fulfilled which was spoken by the prophet, saylug—(Psalm 78. 2, nearly as in LXX.)—I will
opcit my mouth in parables, &c. Though the Psalm
Beem.'! to contain only a summary of Israelltish history, the Psalmist himself calls It "a parable," and "dark say-
ings from of old"—as containing, undemeaih the history,
truths for all time, not fully brought to light till the Gos-
I)el-day.
Fifth and Sixth Parables, or Third Pair: The Hidden Tkeascre and The Peakl of Gbeat Pkicb (u. 44-16). The
BUbjeol of this last pair, as of the two former. Is the same, but alw) under a slight diversity of aspect: namely—
The priceless VALUE of the Blessings of the KiNGfDOM. And while the one parable represents the Kingdom as found without seeking, the other holds forth
the Kingdom as sought andfound.
The Hidden Treasure iv. 44). 44:. Again, the kingdom of heaven is like imto treasure hid in a fleld—no uncommon thing in unsettled and half-civilized countries, even now as well as in ancient times, when there was no other way of securing it from the rapacity of neighbours or marauders. (Jeremiah 41. 8; Job 3. 21; Proverbs 2. 4.) the which when a man hath found i. e., unexpectedly found—he hideth, and for joy thereof—on perceiving what a treasure he had lighted on, passing the worth of
or. Secondly, Were they His step-brothers and step-sisters, children of Joseph by a former marriage? or, Thirdly, Were tliey His cousins, according to a common way of spealting among tlie Jews respecting persons of collateral descent? On this subject an immense deal has been written, nor are opinions yet by any means agreed. For tlie second opinion there Is no ground but a vague tradition, arising probably from the wish for some such explanation. The first opinion undoubtedly suits the text Ijesl in
all he possessed—goeth and sellcth all that he hath, and bnyeth that field—in which case, by Jewish law, the treasure would become his own.
The Peart of Great Price (u. 45, 46). 45. Again, the kingdom of heaven is like unto a merchantman, seeking goodly pearls. 46. Who, when he had found one pearl of great price, went and sold all that he had, and bought it^The oue pearl of great price. Instead of being found by accident, as la the former case. Is found by one whose business it Is to seek for such, and whc finds
all tlie places where the parties are certainly referred to
(ch. 12. 46; and its parallels, Mark 3. 31, and Luke 8. 19; our present passage, and its parallel, Mark 6. 3; John 2. 12;
7. 3, 5,10; Acts 1.14). But, in addition to other objections, many of the best interpreters, thinking it in tlie
It just in the way of searching for such treasures. But In both cases the surpassing value of the treasure Is alike recognized, and in both all Is parted with for it. 51. Jesus
last degree improbable that our Lord, when hanging on the cross, would have committed His mother to John if He had had full brothers of His own then alive, prefer the third opinion ; although, on the other hand, It is not to be doubted that our Lord might have good reasons for entrusting the guardianship of His doubly widowed mother to the beloved disciple In preference even to full brotliers of His own. Thus dubiousty we prefer to leave this vexed question, encompassed as it is with difficul-
saifh unto them—t. e., to the Twelve. He had spoken the first four in the hearing of the mixed multitude: the
last t?iree He reserved till, on the dismissal of the mixed audience, He and the Twelve were alone {v. 36, Ac). Have ye understood all these things? They say unto him, Yea, Iiord. 5'3. Then said he unto them, Tlierefore or as we should say. Well, then, every scril»e—or Christian teacher: here so called from that well-known class among the Jews. (See ch. 23, 34.) which is Instructed nnto the kingdom of heaven—himself taught in tlie mysteries of the Gospel which he has to teach to others,
ties. As to the names here mentioned, the first of them, "James," is afterwards called "the Lord's brother" (see on Galatians 1. 19), but Is perhaps not tg be confounded with "James the son of Alpheus," one of the Twelve, though many think their identity beyond dispute. This question also is one of considerable difficulty, and not without importance; since the James who occupies so prominent a place in the Church of Jerusalem, in the latter part of the Acts, was appiirently tlie apostle, but is by many regarded as " the Lord's brother," while others think their identity best suits all the statements. The second of those here named, " JosES" (or Joseph), must not be confounded with "Joseph called Barsabas, who was surnamed Justus" (Acts 1. 2!); and the third here named, "Simon," Is not to be confounded with Simon the Kananite or Zealot (see on ch. 10. 4). These three are nowhere else mentioned in tlie New Testament. The fourth and last-named, "Judas," can hardly be identical with the apostle of that name—though the brothers of both wore of the name of "James"—nor (unless the two be Identical, was this Judas) with tlie author of the cath-
la like unto a man that is an householder which bringeth forth— ' turnetli' or 'dealeth out'—out of his treasure—his store of Divine truth—things new and old —old truths in ever-new forms, aspects, applications, and •with ever-new illustrations.
53-58. How Jescts was Regarded by His Relatives. (=Mark 6. 1-6; Luke 4. 16-.S0.) 53. And it came to pass, that, when Jesus had finished these parables, he departed theitce. 54. And when he was come Into his own country—i. e., Nazareth; as Is plain from Mark 6. 1. See on John 4.43, where also the same phrase occurs. This, according to the majority of Harmonists, was the second of two visits which our Lord paid to Nazareth during His public ministry; but In our view it Wiis His first and only visit to it. See on ch. 4. 13; and for the reasons, see on Luke 4. 10-30. Whence hath this man this wisdom, and these mighty works! — 'these miracles.' These surely are not like the questions of people who had asked precisely the same questions before, who from astonishment had proceeded to rage, and In their rage had hurried Him out of the synagogue, and away to tlie brow of the hill whereon their city was built, to thrust Him down headlong, and who had been foiled even in that object by His passing through the midst of them, and going His way. But see on Luke 4. 10, <tc. 55. Is not this the carpenter's son 1 In Mark (6. 3) the question is, " Is not this the r^irpenter?" In all likelihood, our Lord, iuring His stay under the roof of His earthly parents, urroui^hl along with His legal father, is not his mother
olic Epistle so called. 58. And he did not many mighty works there, because of their unbelief-" save that He
laid His hands on a few sick folk, and healed them" (Mark 6. 5). See on Luke 4. 16-30.
Ver. 1-12. Hekod .thinks Jesus a Resurrection of THE Murdered Baptist-Account of his Imprison-
ment and Death. (-Mark 6.14-29; Luke 9.7-9.) The time of this alarm of Herod Antipas appears to have been during the mission of the Twelve, and shortly after the
Discourse on Ceremuniai Pollution. MATTHEW XV. Man is not Dtfile.d by ichal he EaU.
Baptist—who had lain in prison for probably more than a year—had been cruelly put to death.
by me; but I have gifted it to pious uses, and therefore, at whatever cost to thee, I am not now at liberty to alienate any portion of it.' "And," it is added in Mark, "ye suffer him no more to do aught for his father or liig mother." To dedicate property to God is indeed lawful and laudable, but not at the expense of filial duty. Thus have ye made the commandment of Gotl of none cfr<ct —
Herod s Theory of the Works of Christ (v 1, 2). 1. At that time Herod tUe tctrarcli—Herod Antipas, one of the three sons of Herod the Great, and own brother of Archelaus (ch. 2. 22), wlio ruled as Elhnarch over Galilee and Peiea. Ixeard of the fame of Jesus—"for His name was spread abroad (Mark 6. 14). 2. And said unto his servants—his counsellors or court-ministers—Tills is John the Baptist: he is risen from the dead, &c.—The murdered prophet haunted his guilty breast like a spectre, and seemed to him alive again and clothed with unearthly
' cancelled ' or ' nullified ' it,—by your tradition. 7. Ve hypocrites, well did Esalas prophesy of you, saying (Isaiah 29. 13)— 8. This people draweth nigh unto me with their mouth, &c. By putting tlie commandments of men on a level with the Divine requirements, their whole worship was rendered vain—a principle of deep moment in the service of God. "For," it is added in Mark
powers in the person of Jesus.
Account of the Baptist's Imprisonment and Death (v. 3-12). For the exposition of this portion, see on Mark 6. 17-29.
7. 8, " laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups; and many other such like things ye do." The drivelling nature of their multitudinous observances is here pointedly exposed, In contrast witli the manly observance of "the commandment of God;" and when our Lord says, "Many other such like things ye do," it is implied that He had but given a specimen of tlie hideous treatment which the Divine law received, and the grasping disposition which, under the mask of pietj , was manifested by the ecclesiastics of that day. 10. And he called the multitude, and said unto them—The foregoing dialogue, though in the people's hearing, was between Jesus and the Pharisaic cavillers, whose object was to disparage Him with the people. But Jesus, having put them down, turns to the multitude, who at this time weie prepared todrink in everything He said, and with admirable plainness, strength, and brevity, lays down the great principle of real pollution, by which a world of Viomlage and uneasiness of conscience would be dissipated in a moment, and the sense of sin be reserved for deviations from the holy and eternal law of God. Hear and understand : 11. Not that which goeth into the mouth de— flleth a man ; but that wlkich cometh out of the mouth, this deliletli a man—This is expressed eveu more emphatically in Mark (17.15, IG), and it is theio added, "If any man have ears to hear, let him liear.'* As in ch. 13. 9, this so oft-repeated saying seems designed
12-21. Hearing of T:pE Baptist's Death, Jesus Crosses the Lake with the Twelve, and MiRActiLOUSLY Feeds Five Thousand. (=Mark 6. 30-11 ; Luke
9. 10-17 ; John 6. 1-14.) For the exposition of this section one of the very few where all the four Evangelists run parallel—see on Mark 6. 30-44.
22-36. Jesus Crosses to the Western Side of the Lake, Walking on the Sea—Incidents on Landing. (=Mark 6. 45; John 6. 15-24.) For the exposition, see on John 6. 15-24.
Ver. 1-20. Discourse on Ceremonial Pollution. (=Mark 7. 1, 23.) The time of this section was after that Passover which was nigh at hand when our Lord fed the
five thousand (John 6. 4)—the third Passover, as we take
it, since His public ministry began, but which He did not keep at Jerusalem for the reason mentioned in John 7. 1.
1. Then came to Jesus scribes and Pharisees, which irere of—or
' from '—Jerusalem—Mark says they "came from" it: a deputation probably sent from the capital expressly to watch Him. As He had not come to them at the last Passover, which they had reckoned on, they now come to Him. " And,'' says Mark, " when they saw some of His disciples eat bread with defiled, that is to say, with unwashen hands "—hands not ceremonially cleansed by washing—"they found fault. For the Pharisees, and all the Jews, except they wash their hands oft" lit., 'in ' or
to call attention to the fundamental and universal character of the truth it refers to. 13. Then came his disciples, and said unto him, K-nowest thou that the Pharisees were olfended, after they heard this saying!—They had given vent to their irritation, and perhaps threats, not to our Lord Himself, from whom they seem to have slunk away, but to some of the disciples, who report it to their Master. 13. But he answered and said. Every plant, which my heavenly Father hath not planted, shall be rooted up—' Thej' are offended, are they 7 Heed
' with the fist ;' i. e., probably washing the one hand by the use of the other—though some understand it, with our version, in the sense of 'diligently,' 'sedulouslj'" "eat not, holding the tradition of the elders;" acting religiously accordihg to the custom handed down to them. "And when they come from the market"—'And after market:' after any common business, or attending a court of justice, where the Jews, as Webster and Wilkinson remark, after their subjection t& the Romans, were especially exposed to intercourse and contact with
it not: their corrupt teaching Is already doomed: the garden of the Lord upon earth, too long cumbered with their presence, shall yet be purged of them and their accursed system: yea, and whatsoever is not of the planting of My heavenly Father, the great Husbandman (John
heathens—"except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups and pots, brazen vessels and tables"—rather, 'couches,' such as were used at meals, which probably were merely sprinkled for ceremonial purposes. " Tlien the Pharisees and scribes asked Him," saying, '-J. Why do thy disciples transgress the tradition of the elders T for they wash not their hands when tliey eat bread. 3. But Ike answered anfl said unto them, Why do ye also transgress the commandment of God by your tradition 1—The charge is retorted with startling power: 'The tradition they transgress is but man's, and is itself the occasion of heavy transgression, undermining the authority of God's law.' 4. For God commanded, saying—(Exodus 20. 12; &c.)—Honour ihy fatlter and mother; and — (Exodns 21.17; &c.) — He tliat cursetii fatlier or mother, let him die titc
15. 1), shall share the same fate.' 14. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, botli sliall fall into the ditch—Striking expression of the ruinous efi'ects ot erroneous teaching 1 15. Tlxen answered Peter and said unto Iiim—" wlieil He was entered into the house from the people," says M.ark—Declare unto us this parable. 10. And Jesus said. Are ye also yet wltliout understanding!—Slowness of spiritual apprehension in Ills genuine disciples grieves tlie Saviour: from others He expects no bolter
(ch. 13. U). 17, 18. Do not ye yet understand titat whatsoever cntercth In at the mouth, &c.—Familiar though these sayings have now become, wh.at freedom from bondage to outward things do they proclaim, on the one hand, and on the other, how searching Is the trulb which tliey express—that nothing which enters from without can really detUe us; and that only the evil that
<lcatli. 5. But ye say, Whosoever shnll say to his father or his motlier, It is a gifi-or .simply, 'A gift!" In JJarlc it is, " C'orban !" i.e., 'An oblation!' moaning, any unbloody offering or gift dedicated to sacred uses. I>y wliatsoever tliou mlghtcst be profited by me; G, And honour not his father or his mother, [lie shall be free]—</. tZ., 'It Is true, fatlier-motlier—that by giving to Lhec this, which 1 now present, thou mightest be profited
in 111 the heart, that is allowed to stir there, to rise up la thought and all'ectlon, and tc flow forth In voluntary action, really defiles a man ! ID. For out of the heart proceed evil thought*— ' evil reasonings;' referring lio:«
Pe.ler'f Noble Confission of Christ. MATTHEW XVI. The Benediction rronounced upun Him.
them this question. 14. And they said, Some say that thou art .Tolm the Baptist—risen from the dead. So that Herod Antipas was not singular in his surmise
more Immediately to those corrupt reasonings which had
Ble:iltlii!y introcUiced and gradually reared up that hideous fabric of tradition which at length practically nulli-
(cli. U. 1, 2). some, Ellas—(Cf. Mark 6. 15)—and others, Jeremlas—Was this theory suggested by a supposed resemblance between the "Man of Sorrows" and 'tlie weeping prophet?' or one of the prophets — or, a» Luke (9.8) expresses it, "that one of the old prophets
fied the unchanKcable principles of the moral law. But
tlie statement is far broader than this, t)i2., that the first shape which the evil that is in the heart takes, when it begins actively to stir, is that of 'considerations' or ' rea-
Konings' on certain suggested actions, miirdfrs, rcIuI-
is risen ag.-vin." In another report of the popular opinions which Mark (6. 15) gives us, it is thus expressed, "That it is a prophet [or], as one of the prophets:"
teries, fornications, thefts, false witness, blaspliemles —•detractions,' whether directed against God or man; here the reference seems to be to the latter. Mark adds,
'• covetousnesses"—or desires after more; " wickednesses" —here meaning, perhaps, ' malignities' of various form;
In other words. That he was a prophetical person, resembling those of old. 15. He saith unto them, But whom —rather, "Who"—say ye that I amT—He had never put this question before, but the crisis He was reaching made
"deceit, lasciviousness" — meaning, 'excess' or 'enormity' of any kind, though by later writers restricted to lewdness; "an evil ej'e"—meaning, all looks or glances
it fitting that He should now have it from them. We may suppose this to be one of those moments of which the prophet says, in His name, "Then I said, I have laboured in vain; I have spent my strength for naught, and in vain" (Isaiah 49. 4): Lo, these three years I come seeking fruit on this fig tree ; and what is it? As tire result of all, I am taken for John the Baptist, for Ellas, for Jeremias, for one of tlie prophets. Yet some there are that have beheld My glory, the glory as of the Only-begotten of the Father, and I shall hear their voice, for it is sweet. 16. And Simon Peter answered and said, Thou art the Christ, tlie Son of the living God—He does not say, 'Scribes and Pharisees, rulers and people, are all perplexed ; and shall we, unlettered fishermen, presume to decide?' But feeling the light of his Master's glory shining in his soul, he breaks fortli—not in a tame, prosaic acknowledgment, 'I believe that thou art,' &c.—but in the language of adoration—such as one uses in worship, "Thou art the Christ, the Son of the Living God !" He first owns Him the promised Messiah (see on ch. 1. 10); then he rises higher, echoing the voice from heaven—"This is my beloved Sou, in whom I am well pleased;" and in tlie Important addition—"Son of the Living God"— he recognizes the essential and eternal