Part 12
12. Luke vi, 31. 13. The strait gate - The holiness described in the foregoing chapters. And this is the narrow way. Wide is the gate, and many there are that go in through it - They need not seek for this; they come to it of course. Many go in through it, because strait is the other gate - Therefore they do not care for it; they like a wider gate. Luke xiii, 24.
15. Beware of false prophets - Who in their preaching describe a broad way to heaven: it is their prophesying, their teaching the broad way, rather than their walking in it themselves, that is here chiefly spoken of. All those are false prophets, who teach any other way than that our Lord hath here marked out. In sheep's clothing - With outside religion and fair professions of love: Wolves - Not feeding, but destroying souls.
16. By their fruits ye shall know them - A short, plain, easy rule, whereby to know true from false prophets: and one that may be applied by people of the weakest capacity, who are not accustomed to deep reasoning. True prophets convert sinners to God, or at least confirm and strengthen those that are converted. False prophets do not. They also are false prophets, who though speaking the very truth, yet are not sent by the Spirit of God, but come in their own name, to declare it: their grand mark is, "Not turning men from the power of Satan to God." Luke vi, 43, 44.
18. A good tree cannot bring forth evil fruit, neither a corrupt tree good fruit - But it is certain, the goodness or badness here mentioned respects the doctrine, rather than the personal character. For a bad man preaching the good doctrine here delivered, is sometimes an instrument of converting sinners to God. Yet I do not aver, that all are true prophets who speak the truth, and thereby convert sinners. I only affirm, that none are such who do not.
19. Every tree that bringeth not forth good fruit is hewn down and cast into the fire - How dreadful then is the condition of that teacher who hath brought no sinners to God!
21. Not every one - That is, no one that saith, Lord, Lord - That makes a mere profession of me and my religion, shall enter - Whatever their false teachers may assure them to the contrary: He that doth the will of my Father - as I have now declared it. Observe: every thing short of this is only saying, Lord, Lord. Luke vi, 46.
22. We have prophesied - We have declared the mysteries of thy kingdom, wrote books; preached excellent sermons: In thy name done many wonderful works - So that even the working of miracles is no proof that a man has saving faith.
23. I never knew you - There never was a time that I approved of you: so that as many souls as they had saved, they were themselves never saved from their sins. Lord, is it my case? Luke xiii, 27. 24. Luke vi, 47. 29. He taught them - The multitudes, as one having authority - With a dignity and majesty peculiar to himself as the great Lawgiver, and with the demonstration and power of the Spirit: and not as the scribes - Who only expounded the law of another; and that in a lifeless, ineffectual manner.
2. A leper came - Leprosies in those countries were seldom curable by natural means, any more than palsies or lunacy. Probably this leper, though he might not mix with the people, had heard our Lord at a distance. Mark i, 40; Luke v, 12.
4. See thou tell no man - Perhaps our Lord only meant here, Not till thou hast showed thyself to the priest-who was appointed to inquire into the case of leprosy. But many others he commanded, absolutely, to tell none of the miracles he had wrought upon them. And this he seems to have done, chiefly for one or more of these reasons:
1. To prevent the multitude from thronging him, in the manner related Mark i, 45. 2. To fulfil the prophecy, Isaiah xlii, 1, that he would not be vain or ostentatious. This reason St. Matthew assigns, chap. xii, 17, &c. 3. To avoid the being taken by force and made a king, John vi, 15. And, 4. That he might not enrage the chief priests, scribes, and Pharisees, who were the most bitter against him, any more than was unavoidable, Matt. xvi, 20, 21. For a testimony - That I am the Messiah; to them - The priests, who otherwise might have pleaded want of evidence. Lev. xiv, 2. 5. There came to him a centurion - A captain of a hundred Roman soldiers. Probably he came a little way toward him, and then went back. He thought himself not worthy to come in person, and therefore spoke the words that follow by his messengers. As it is not unusual in all languages, so in the Hebrew it is peculiarly frequent, to ascribe to a person himself the thing which is done, and the words which are spoken by his order. And accordingly St. Matthew relates as said by the centurion himself, what others said by order from him. An instance of the same kind we have in the case of Zebedee's children. From St. Matthew xx, 20, we learn it was their mother that spoke those words, which, Mark x, 35, 37, themselves are said to speak; because she was only their mouth. Yet from ver. 13, Go thy way home, it appears he at length came in person, probably on hearing that Jesus was nearer to his house than he apprehended when he sent the second message by his friends. Luke vii, 1.
8. The centurion answered - By his second messengers. 9. For I am a man under authority - I am only an inferior officer: and what I command, is done even in my absence: how much more what thou commandest, who art Lord of all!
10. I have not found so great faith, no, not in Israel - For the centurion was not an Israelite.
11. Many from the farthest parts of the earth shall embrace the terms and enjoy the rewards of the Gospel covenant established with Abraham. But the Jews, who have the first title to them, shall be shut out from the feast; from grace here, and hereafter from glory. Luke xiii, 29.
12. The outer darkness - Our Lord here alludes to the custom the ancients had of making their feast in the night time. Probably while he was speaking this, the centurion came in person. Matt. xiii, 42, 50; xxii, 13; xxiv, 51; xxv, 30.
14. Peter's wife's mother - St. Peter was then a young man, as were all the apostles. Mark i, 29; Luke iv, 38.
16. Mark i, 32; Luke iv, 40. 17. Whereby was fulfilled what was spoken by the Prophet Isaiah - He spoke it in a more exalted sense. The evangelist here only alludes to those words, as being capable of this lower meaning also. Such instances are frequent in the sacred writings, and are elegancies rather than imperfections. He fulfilled these words in the highest sense, by bearing our sins in his own body on the tree: in a lower sense, by sympathizing with us in our sorrows, and healing us of the diseases which were the fruit of sin. Isaiah liii, 4.
18. He commanded to go to the other side - That both himself and the people might have a little rest.
19. Luke ix, 57. 20. The Son of man - The expression is borrowed from Dan. vii, 13, and is the appellation which Christ generally gives himself: which he seems to do out of humility, as having some relation to his mean appearance in this world. Hath not where to lay his head - Therefore do not follow me from any view of temporal advantage.
21. Another said - I will follow thee without any such view; but I must mind my business first. It is not certain that his father was already dead. Perhaps his son desired to stay with him, being very old, till his death.
22. But Jesus said - When God calls, leave the business of the world to them who are dead to God.
23. Mark iv, 35; Luke viii, 22. 24. The ship was covered - So man's extremity is God's opportunity. 26. Why are ye fearful - Then he rebuked the winds - First, he composed their spirits, and then the sea.
28. The country of the Gergesenes - Or of the Gadarenes - Gergesa and Gadara were towns near each other. Hence the country between them took its name, sometimes from the one, sometimes from the other. There met him two demoniacs - St. Mark and St. Luke mention only one, who was probably the fiercer of the two, and the person who spoke to our Lord first. But this is no way inconsistent with the account which St. Matthew gives. The tombs - Doubtless those malevolent spirits love such tokens of death and destruction. Tombs were usually in those days in desert places, at a distance from towns, and were often made in the sides of caves, in the rocks and mountains. No one could pass - Safely. Mark v, 1; Luke viii, 26.
29. What have we to do with thee - This is a Hebrew phrase, which signifies. Why do you concern yourself about us? 2 Sam. xvi, 10. Before the time - The great day.
30. There was a herd of many swine - Which it was not lawful for the Jews to keep. Therefore our Lord both justly and mercifully permitted them to be destroyed.
31. He said, Go - A word of permission only, not command.
34. They besought him to depart out of their coasts - They loved their swine so much better than their souls! How many are of the same mind!
1. His own city - Capernaum, chap. iv, 13; Mark v, 18; Luke viii, 37. 2. Seeing their faith - Both that of the paralytic, and of them that brought him. Son - A title of tenderness and condescension. Mark ii, 3; Luke v, 18.
3. This man blasphemeth - Attributing to himself a power (that of forgiving sins) which belongs to God only.
5. Which is easier - Do not both of them argue a Divine power? Therefore if I can heal his disease, I can forgive his sins: especially as his disease is the consequence of his sins. Therefore these must be taken away, if that is.
6. On earth - Even in my state of humiliation. 8. So what was to the scribes an occasion of blaspheming, was to the people an incitement to praise God.
9. He saw a man named Matthew - Modestly so called by himself. The other evangelists call him by his more honourable name, Levi. Sitting - In the very height of his business, at the receipt of custom - The custom house, or place where the customs were received. Mark ii, 14; Luke v, 27.
10. As Jesus sat at table in the house - Of Matthew, who having invited many of his old companions, made him a feast, Mark ii, 15; and that a great one, though he does not himself mention it. The publicans, or collectors of the taxes which the Jews paid the Romans, were infamous for their illegal exactions: Sinners - Open, notorious, sinners.
11. The Pharisees said to his disciples, Why eateth your Master? - Thus they commonly ask our Lord, Why do thy disciples this? And his disciples, Why doth your Master?
13. Go ye and learn - Ye that take upon you to teach others. I will have mercy and not sacrifice - That is, I will have mercy rather than sacrifice. I love acts of mercy better than sacrifice itself. Hosea vi, 6.
14. Then - While he was at table. Mark ii, 18; Luke v, 33. 15. The children of the bride chamber - The companions of the bridegroom. Mourn - Mourning and fasting usually go together. As if he had said, While I am with them, it is a festival time, a season of rejoicing, not mourning. But after I am gone, all my disciples likewise shall be in fastings often.
16. This is one reason, - It is not a proper time for them to fast. Another is, they are not ripe for it. New cloth - The words in the original properly signify cloth that hath not passed through the fuller's hands, and which is consequently much harsher than what has been washed and worn; and therefore yielding less than that, will tear away the edges to which it is sewed.
17. New - Fermenting wine will soon burst those bottles, the leather of which is almost worn out. The word properly means vessels made of goats' skins, wherein they formerly put wine, (and do in some countries to this day) to convey it from place to place. Put new wine into new bottles - Give harsh doctrines to such as have strength to receive them.
18. Just dead - He had left her at the point of death, Mark v, 23. Probably a messenger had now informed him she was dead. Mark v, 22; Luke viii, 41.
20. Coming behind - Out of bashfulness and humility. 22. Take courage - Probably she was struck with fear, when he turned and looked upon her, Mark v, 33; Luke viii, 47; lest she should have offended him, by touching his garment privately; and the more so, because she was unclean according to the law, Lev. xv, 25.
23. The minstrels - The musicians. The original word means flute players. Musical instruments were used by the Jews as well as the heathens, in their Lamentations for the dead, to soothe the melancholy of surviving friends, by soft and solemn notes. And there were persons who made it their business to perform this, while others sung to their music. Flutes were used especially on the death of children; louder instruments on the death of grown persons.
24. Withdraw - There is no need of you now; for the maid is not dead - Her life is not at an end; but sleepeth - This is only a temporary suspension of sense and motion, which should rather be termed sleep than death.
25. The maid arose - Christ raised three dead persons to life; this child, the widow's son, and Lazarus: one newly departed, another on the bier, the third smelling in the grave: to show us that no degree of death is so desperate as to be past his help.
32. Luke xi, 14. 33. Even in Israel - Where so many wonders have been seen. 36. Because they were faint - In soul rather than in body. As sheep having no shepherd - And yet they had many teachers; they had scribes in every city. But they had none who cared for their souls, and none that were able, if they had been willing, to have wrought any deliverance. They had no pastors after God's own heart.
37. The harvest truly is great - When Christ came into the world, it was properly the time of harvest; till then it was the seed time only. But the labourers are few - Those whom God sends; who are holy, and convert sinners. Of others there are many. Luke x, 2.
38. The Lord of the harvest - Whose peculiar work and office it is, and who alone is able to do it: that he would thrust forth - for it is an employ not pleasing to flesh and blood; so full of reproach, labour, danger, temptation of every kind, that nature may well be averse to it. Those who never felt this, never yet knew what it is to be labourers in Christ's harvest. He sends them forth, when he calls them by his Spirit, furnishes them with grace and gifts for the work, and makes a way for them to be employed therein.
1. His twelve disciples - Hence it appears that he had already chosen out of his disciples, those whom he afterward termed apostles. The number seems to have relation to the twelve patriarchs, and the twelve tribes of Israel. Mark iii, 14; vi, 7; Luke vi, 13; ix, 1.
2. The first, Simon - The first who was called to a constant attendance on Christ; although Andrew had seen him before Simon. Acts i, 13.
3. Lebbeus - Commonly called Judas, the brother of James.
4. Iscariot - So called from Iscarioth, (the place of his birth, ) a town of the tribe of ephraim, near the city of Samaria.
5. These twelve Jesus sent forth - Herein exercising his supreme authority, as God over all. None but God can give men authority to preach his word. Go not - Their commission was thus confined now, because the calling of the Gentiles was deferred till after the more plentiful effusion of the Holy Ghost on the day of pentecost. Enter not - Not to preach; but they might to buy what they wanted, John iv, 9.
8. Cast out devils - It is a great relief to the spirits of an infidel, sinking under a dread, that possibly the Gospel may be true, to find it observed by a learned brother, that the diseases therein ascribed to the operation of the devil have the very same symptoms with the natural diseases of lunacy, epilepsy, or convulsions; whence he readily and very willingly concludes, that the devil had no hand in them. But it were well to stop and consider a little. Suppose God should suffer an evil spirit to usurp the same power over a man's body, as the man himself has naturally; and suppose him actually to exercise that power; could we conclude the devil had no hand therein, because his body was bent in the very same manner wherein the man himself might have bent it naturally? And suppose God gives an evil spirit a greater power, to effect immediately the organ of the nerves in the brain, by irritating them to produce violent motions, or so relaxing them that they can produce little or no motion; still the symptoms will be those of over tense nerves, as in madness, epilepsies, convulsions; or of relaxed nerves, as in paralytic cases. But could we conclude thence that the devil had no hand in them? Will any man affirm that God cannot or will not, on any occasion whatever, give such a power to an evil spirit? Or that effects, the like of which may be produced by natural causes, cannot possibly be produced by preternatural? If this be possible, then he who affirms it was so, in any particular case, cannot be justly charged with falsehood, merely for affirming the reality of a possible thing. Yet in this manner are the evangelists treated by those unhappy men, who above all things dread the truth of the Gospel, because, if it is true, they are of all men the most miserable. Freely ye have received - All things; in particular the power of working miracles; freely give - Exert that power wherever you come. Mark vi, 7; Luke ix, 2.
9. Provide not - The stress seems to lie on this word: they might use what they had ready; but they might not stay a moment to provide any thing more, neither take any thought about it. Nor indeed were they to take any thing with them, more than was strictly necessary.
1. Lest it should retard them. 2. Because they were to learn hereby to trust to God in all future exigencies. 10. Neither scrip - That is, a wallet, or bag to hold provisions: Nor yet a staff - We read, Mark vi, 8, Take nothing, save a staff only. He that had one might take it; they that had none, might not provide any. For the workman is worthy of his maintenance - The word includes all that is mentioned in the 9th and 10th verses; all that they were forbidden to provide for themselves, so far as it was needful for them. Luke x, 7.
11. Inquire who is worthy - That you should abide with him: who is disposed to receive the Gospel. There abide - In that house, till ye leave the town. Mark vi, 10; Luke ix, 4.
12. Salute it - In the usual Jewish form, "Peace (that is, all blessings) be to this house." 13. If the house be worthy - of it, God shall give them the peace you wish them. If not, he shall give you what they refuse. The same will be the case, when we pray for them that are not worthy.
14. Shake off the dust from your feet - The Jews thought the land of Israel so peculiarly holy, that when they came home from any heathen country, they stopped at the borders and shook or
wiped off the dust of it from their feet, that the holy land might not be polluted with it. Therefore the action here enjoined was a lively intimation, that those Jews who had rejected the Gospel were holy no longer, but were on a level with heathens and idolaters.
16. Luke x, 3. 17. But think not that all your innocence and all your wisdom will screen you from persecution. They will scourge you in their synagogues - In these the Jews held their courts of judicature, about both civil and ecclesiastical affairs. Matt. xxiv, 9.
19. Take no thought - Neither at this time, on any sudden call, need we be careful how or what to answer. Luke xii, 11.
21. Luke xxi, 16. 22. Of all men - That know not God. Matt. xxiv, 13. 23. Ye shall not have gone over the cities of Israel - Make what haste ye will; till the Son of man be come - To destroy their temple and nation.
24. Luke vi, 30; John xv, 20. 25. How much more - This cannot refer to the quantity of reproach and persecution: (for in this the servant cannot be above his Lord:) but only to the certainty of it. Matt. xii, 24.
26. Therefore fear them not - For ye have only the same usage with your Lord. There is nothing covered - So that however they may slander you now, your innocence will at length appear. Mark iv, 22; Luke viii, 17; xii, 2.
27. Even what I now tell you secretly is not to be kept secret long, but declared publicly. Therefore, What ye hear in the ear, publish on the house-top - Two customs of the Jews seem to be alluded to here. Their doctors used to whisper in the ear of their disciples what they were to pronounce aloud to others. And as their houses were low and flat roofed, they sometimes preached to the people from thence. Luke xii, 3.
28. And be not afraid - of any thing which ye may suffer for proclaiming it. Be afraid of him who is able to destroy both body and soul in hell - It is remarkable, that our Lord commands those who love God, still to fear him, even on this account, under this notion.
29, 30. The particular providence of God is another reason for your not fearing man. For this extends to the very smallest things. And if he has such care over the most inconsiderable creatures, how much more will he take care of you, (provided you confess him before men, before powerful enemies of the truth, ) and that not only in this life, but in the other also?
32. Whosoever shall confess me - Publicly acknowledge me for the promised Messiah. But this confession implies the receiving his whole doctrine, Mark viii, 38, and obeying all his commandments. Luke ix, 26.
33, 34. Whosoever shall deny me before men - To which ye will be strongly tempted. For Think not that I am come - That is, think not that universal peace will be the immediate consequence of my coming. Just the contrary. Both public and private divisions will follow, wheresoever my Gospel comes with power. Ye - this is not the design, though it be the event of his coming, through the opposition of devils and men.
36. And the foes of a man - That loves and follows me. Micah vii, 6. 37. He that loveth father or mother more than me - He that is not ready to give up all these, when they stand in competition with his duty.
38. He that taketh not his cross - That is, whatever pain or inconvenience cannot be avoided, but by doing some evil, or omitting some good. Matt. xvi, 24; Luke xiv, 27.
39. He that findeth his life shall lose it - He that saves his life by denying me, shall lose it eternally; and he that loseth his life by confessing me, shall save it eternally. And as you shall be thus rewarded, so in proportion shall they who entertain you for my sake. Matt. xvi, 25; John xii, 25. 40. Matt. xviii, 5; Luke x, 16; John xiii, 20. 41. He that entertaineth a prophet - That is, a preacher of the Gospel: In the name of a prophet - That is, because he is such, shall share in his reward.
42. One of these little ones - The very least Christian. Mark ix, 41.
1. In their cities - The other cities of Israel. 2. He sent two of his disciples - Not because he doubted himself; but to confirm their faith. Luke vii, 18.
3. He that is to come - The Messiah. 4. Go and tell John the things that ye hear and see - Which are a stronger proof of my being the Messiah, than any bare assertion can be.
5. The poor have the Gospel preached to them - The greatest mercy of all. Isaiah xxix, 18; xxxv, 5. 6. Happy is he who shall not be offended at me - Notwithstanding all these proofs that I am the Messiah.
7. As they departed, he said concerning John - Of whom probably he would not have said so much when they were present. A reed shaken by the wind? - No; nothing could ever shake John in the testimony he gave to the truth. The expression is proverbial.
8. A man clothed in soft, delicate raiment - An effeminate courtier, accustomed to fawning and flattery? You may expect to find persons of such a character in palaces; not in a wilderness.
9. More than a prophet - For the prophets only pointed me out afar off; but John was my immediate forerunner.
10. Mal. iii, 1. 11. But he that is least in the kingdom of heaven, is greater than he - Which an ancient author explains thus: - "One perfect in the law, as John was, is inferior to one who is baptized into the death of Christ. For this is the kingdom of heaven, even to be buried with Christ, and to be raised up together with him. John was greater than all who had been then born of women, but he was cut off before the kingdom of heaven was given." [He seems to mean, that righteousness, peace, and joy, which constitute the present inward kingdom of heaven.] "He was blameless as to that righteousness which is by the law; but he fell short of those who are perfected by the spirit of life which is in Christ. Whosoever, therefore, is least in the kingdom of heaven, by Christian regeneration, is greater than any who has attained only the righteousness of the law, because the law maketh nothing perfect." It may farther mean, the least true Christian believer has a more perfect knowledge of Jesus Christ, of his redemption and kingdom, than John the Baptist had, who died before the full manifestation of the Gospel.
12. And from the days of John - That is, from the time that John had fulfilled his ministry, men rush into my kingdom with a violence like that of those who are taking a city by storm.
13. For all the prophets and the law prophesied until John - For all that is written in the law and the prophets only foretold as distant what is now fulfilled. In John the old dispensation expired, and the new began. Luke xvi, 16.
14. Mal. iv, 5. 15. He that hath ears to hear, let him hear - A kind of proverbial expression; requiring the deepest attention to what is spoken.
16. This generation - That is, the men of this age. They are like those froward children of whom their fellows complain, that they will be pleased no way.
18. John came neither eating nor drinking - In a rigorous austere way, like Elijah. And they say, He hath a devil - Is melancholy, from the influence of an evil spirit.
19. The Son of man came eating and drinking - Conversing in a free, familiar way. Wisdom is justified by her children - That is, my wisdom herein is acknowledged by those who are truly wise.
20. Then began he to upbraid the cities - It is observable he had never upbraided them before. Indeed at first they received him with all gladness, Capernaum in particular.
21. Wo to thee, Chorazin - That is, miserable art thou. For these are not curses or imprecations, as has been commonly supposed; but a solemn, compassionate declaration of the misery they were bringing on themselves. Chorazin and Bethsaida were cities of Galilee, standing by the lake Gennesareth. Tyre and Sidon were cities of Phenicia, lying on the sea shore. The inhabitants of them were heathens. Luke x, 13.
22, 24. Moreover I say unto you - Beside the general denunciation of wo to those stubborn unbelievers, the degree of their misery will be greater than even that of Tyre and Sidon, yea, of Sodom.
23. Thou Capernaum, who hast been exalted to heaven - That is, highly honoured by my presence and miracles.
25. Jesus answering - This word does not always imply, that something had been spoken, to which an answer is now made. It often means no more than the speaking in reference to some action or circumstance preceding. The following words Christ speaks in reference to the case of the cities above mentioned: I thank thee - That is, I acknowledge and joyfully adore the justice and mercy of thy dispensations: Because thou hast hid - That is, because thou hast suffered these things to be hid from men, who are in other respects wise and prudent, while thou hast discovered them to those of the weakest understanding, to them who are only wise to Godward. Luke x, 21.
27. All things are delivered to me - Our Lord, here addressing himself to his disciples, shows why men, wise in other things, do not know this: namely, because none can know it by natural reason: none but those to whom he revealeth it.
28. Come to me - Here he shows to whom he is pleased to reveal these things to the weary and heavy laden; ye that labour - After rest in God: and are heavy laden - With the guilt and power of sin: and I will give you rest - I alone (for none else can) will freely give you (what ye cannot purchase) rest from the guilt of sin by justification, and from the power of sin by sanctification.
29. Take my yoke upon you - Believe in me: receive me as your prophet, priest, and king. For I am meek and lowly in heart - Meek toward all men, lowly toward God: and ye shall find rest - Whoever therefore does not find rest of soul, is not meek and lowly. The fault is not in the yoke of
Christ: but in thee, who hast not taken it upon thee. Nor is it possible for any one to be discontented, but through want of meekness or lowliness.
30. For my yoke is easy - Or rather gracious, sweet, benign, delightful: and my burden - Contrary to those of men, is ease, liberty, and honour.
1. His disciples plucked the ears of corn, and ate - Just what sufficed for present necessity: dried corn was a common food among the Jews. Mark ii, 23; Luke vi, 1.
3. Have ye not read what David did - And necessity was a sufficient plea for his transgressing the law in a higher instance.
4. He entered into the house of God - Into the tabernacle. The temple was not yet built. The show bread - So they called the bread which the priest, who served that week, put every Sabbath day on the golden table that was in the holy place, before the Lord. The loaves were twelve in number, and represented the twelve tribes of Israel: when the new were brought, the stale were taken away, but were to be eaten by the priests only. 1 Sam. xxi, 6.
5. The priests in the temple profane the Sabbath - That is, do their ordinary work on this, as on a common day, cleansing all things, and preparing the sacrifices. A greater than the temple - If therefore the Sabbath must give way to the temple, much more must it give way to me.
7. I will have mercy and not sacrifice - That is, when they interfere with each other, I always prefer acts of mercy, before matters of positive institution: yea, before all ceremonial institutions whatever; because these being only means of religion, are suspended of course, if circumstances occur, wherein they clash with love, which is the end of it. Matt. ix, 13.
8. For the Son of man - Therefore they are guiltless, were it only on this account, that they act by my authority, and attend on me in my ministry, as the priests attended on God in the temple: is Lord even of the Sabbath - This certainly implies, that the Sabbath was an institution of great and distinguished importance; it may perhaps also refer to that signal act of authority which Christ afterward exerted over it, in changing it from the seventh to the first day of the week. If we suppose here is a transposition of the 7th and 8th verses, then the 8th verse is a proof of the 6th. Matt. xii, 7, 8, 6. 9. Mark iii, 1; Luke vi, 6. 12. It is lawful to do good on the Sabbath day - To save a beast, much more a man. 18. He shall show judgment to the heathens - That is, he shall publish the merciful Gospel to them also: the Hebrew word signifies either mercy or justice. Isaiah xlii, 1, &c.
19. He shall not strive, nor clamour; neither shall any man hear his voice in the streets - That is, he shall not be contentious, noisy, or ostentatious: but gentle, quiet, and lowly. We may observe each word rises above the other, expressing a still higher degree of humility and gentleness.
20. A bruised reed - A convinced sinner: one that is bruised with the weight of sin: smoking flax - One that has the least good desire, the faintest spark of grace: till he send forth judgment unto victory - That is, till he make righteousness completely victorious over all its enemies.
21. In his name - That is, in him.
22. A demoniac, blind and dumb - Many undoubtedly supposed these defects to be merely natural. But the Spirit of God saw otherwise, and gives the true account both of the disorder and the cure. How many disorders, seemingly natural, may even now be owing to the same cause? Luke xi, 14.
23. Is not this the son of David - That is, the Messiah. 24. Mark iii, 22. 25. Jesus knowing their thoughts - It seems they had as yet only said it in their hearts. 26. How shall his kingdom be established - Does not that subtle spirit know thin is not the way to establish his kingdom?
27. By whom do your children - That is, disciples, cast them out - It seems, some of them really did this; although the sons of Sceva could not. Therefore shall they be your judge - Ask them, if Satan will cast out Satan: let even them be Judg. in this matter. And they shall convict you of obstinacy and partiality, who impute that in me to Beelzebub, which in them you impute to God. Beside, how can I rob him of his subjects, till I have conquered him? The kingdom of God is come upon you - Unawares; before you expected: so the word implies.
29. How can one enter into the strong one's house, unless he first bind the strong one - So Christ coming into the world, which was then eminently the strong one's, Satan's house, first bound him, and then took his spoils.
30. He that is not with me is against me - For there are no neuters in this war. Every one must be either with Christ or against him; either a loyal subject or a rebel. And there are none upon earth, who neither promote nor obstruct his kingdom. For he that does not gather souls to God, scatters them from him.
31. The blasphemy against the Spirit - How much stir has been made about this? How many sermons, yea, volumes, have been written concerning it? And yet there is nothing plainer in all the Bible. It is neither more nor less than the ascribing those miracles to the power of the devil, which Christ wrought by the power of the Holy Ghost. Mark iii, 28; Luke xii, 10.
32. Whosoever speaketh against the Son of man - In any other respects: It shall be forgiven him - Upon his true repentance: But whosoever speaketh thus against the Holy Ghost, it shall not be forgiven, neither in this world nor in the world to come - This was a proverbial expression among the Jews, for a thing that would never be done. It here means farther, He shall not escape the punishment of it, either in this world, or in the world to come. The judgment of God shall overtake him, both here and hereafter.
33. Either make the tree good and its fruit good: or make the tree corrupt and its fruit corrupt - That is, you must allow, they are both good, or both bad.- For if the fruit is good, so is the tree; if the fruit is evil, so is the tree also. For the tree is known by its fruit - As if he had said, Ye may therefore know me by my fruits. By my converting sinners to God, you may know that God hath sent me. Matt. vii, 16; Luke vi, 43.
34. In another kind likewise, the tree is known by its fruit - Namely, the heart by the conversation. 36. Ye may perhaps think, God does not so much regard your words. But I say to you - That not for blasphemous and profane words only, but for every idle word which men shall speak - For want of seriousness or caution; for every discourse which is not conducive to the glory of God, they shall give account in the day of judgment.
37. For by thy words (as well as thy tempers and works) thou shalt then be either acquitted or condemned. - Your words as well as actions shall be produced in evidence for or against you, to
prove whether you was a true believer or not. And according to that evidence you will either be acquitted or condemned in the great day.
38. We would see a sign - Else we will not believe this. Matt. xvi, 1; Luke xi, 16, 29. 39. An adulterous generation - Whose heart wanders from God, though they profess him to be their husband. Such adulterers are all those who love the world, and all who seek the friendship of it. Seeketh a sign - After all they have had already, which were abundantly sufficient to convince them, had not their hearts been estranged from God, and consequently averse to the truth. The sign of Jonah - Who was herein a type of Christ.
40. Three days and three nights - It was customary with the eastern nations to reckon any part of a natural day of twenty-four hours, for the whole day. Accordingly they used to say a thing was done after three or seven days, if it was done on the third or seventh day, from that which was last mentioned. Instances of this may be seen, 1 Kings xx, 29; and in many other places. And as the Hebrews had no word to express a natural day, they used night and day, or day and night for it. So that to say a thing happened after three days and three nights, was with them the very same, as to say, it happened after three days, or on the third day. See Esther iv, 16; v, 1; Gen. vii, 4, 12; Exod. xxiv, 18; xxxiv, 28. Jonah ii, 1.
42. She came from the uttermost parts of the earth - That part of Arabia from which she came was the uttermost part of the earth that way, being bounded by the sea. 1 Kings x, 1.
43. But how dreadful will be the consequence of their rejecting me? When the unclean spirit goeth out - Not willingly, but being compelled by one that is stronger than he. He walketh - Wanders up and down; through dry places - Barren, dreary, desolate; or places not yet watered with the Gospel: Seeking rest, and findeth none - How can he, while he carries with him his own hell? And is it not the case of his children too? Reader, is it thy case? Luke xi, 24.
44. Whence he came out - He speaks as if he had come out of his own accord: See his pride! He findeth it empty - of God, of Christ, of his Spirit: Swept - from love, lowliness, meekness, and all the fruits of the Spirit: And garnished - With levity and security: so that there is nothing to keep him out, and much to invite him in.
45. Seven other spirits - That is, a great many; a certain number being put for an uncertain: More wicked than himself - Whence it appears, that there are degrees of wickedness among the devils themselves: They enter in and dwell - For ever in him who is forsaken of God. So shall it be to this wicked generation - Yea, and to apostates in all ages.
46. His brethren - His kinsmen: they were the sons of Mary, the wife of Cleopas, or Alpheus, his mother's sister; and came now seeking to take him, as one beside himself, Mark iii, 21. Mark iii, 31; Luke viii, 19.
48. And he answering, said - Our Lord's knowing why they came, sufficiently justifies his seeming disregard of them.
49, 50. See the highest severity, and the highest goodness! Severity to his natural, goodness to his spiritual relations! In a manner disclaiming the former, who opposed the will of his heavenly Father, and owning the latter, who obeyed it.
1. Mark iv, 1; Luke viii, 4. 2. He went into the vessel - Which constantly waited upon him, while he was on the sea coast. 3. In parables - The word is here taken in its proper sense, for apt similes or comparisons. This way of speaking, extremely common in the eastern countries, drew and fixed the attention of many, and occasioned the truths delivered to sink the deeper into humble and serious hearers. At the same time, by an awful mixture of justice and mercy, it hid them from the proud and careless. In this chapter our Lord delivers seven parables; directing the four former (as being of general concern) to all the people; the three latter to his disciples. Behold the sower - How exquisitely proper is this parable to be an introduction to all the rest! In this our Lord answers a very obvious and a very important question. The same sower, Christ, and the same preachers sent by him, always sow the same seed: why has it not always the same effect? He that hath ears to hear, let him hear!
4. And while he sowed, some seeds fell by the highway side, and the birds came and devoured them - It is observable, that our Lord points out the grand hindrances of our bearing fruit, in the same order as they occur. The first danger is, that the birds will devour the seed. If it escape this, there is then another danger, namely, lest it be scorched, and wither away. It is long after this that the thorns spring up and choke the good seed. A vast majority of those who hear the word of God, receive the seed as by the highway side. Of those who do not lose it by the birds, yet many receive it as on stony places. Many of them who receive it in a better soil, yet suffer the thorns to grow up, and choke it: so that few even of these endure to the end, and bear fruit unto perfection: yet in all these cases, it is not the will of God that hinders, but their own voluntary perverseness.
8. Good ground - Soft, not like that by the highway side; deep, not like the stony ground; purged, not full of thorns.
11. To you, who have, it is given to know the mysteries of the kingdom of heaven - The deep things which flesh and blood cannot reveal, pertaining to the inward, present kingdom of heaven. But to them who have not, it is not given - Therefore speak I in parables, that ye may understand, while they do not understand.
12. Whosoever hath - That is, improves what he hath, uses the grace given according to the design of the giver; to him shall be given - More and more, in proportion to that improvement. But whosoever hath not - Improves it not, from him shall be taken even what he hath - Here is the grand rule of God's dealing with the children of men: a rule fixed as the pillars of heaven. This is the key to all his providential dispensations; as will appear to men and angels in that day. Matt. xxv, 29; Mark iv, 25; Luke viii, 18; xix, 26.
13. Therefore I speak to them in parables, because seeing, they see not - In pursuance of this general rule, I do not give more knowledge to this people, be. cause they use not that which they have already: having all the means of seeing, hearing, and understanding, they use none of them: they do not effectually see, or hear, or understand any thing.
14. Hearing ye will hear, but in nowise understand - That is, Ye will surely hear. All possible means will be given you: yet they will profit you nothing; because your heart is sensual, stupid, and insensible; your spiritual senses are shut up; yea, you have closed your eyes against the light; as being unwilling to understand the things of God, and afraid, not desirous that he should heal you. Isaiah vi, 9; John xii, 40; Acts xxviii, 26.
16. But blessed are your eyes - For you both see and understand. You know how to prize the light which is given you. Luke x, 23.
19. When any one heareth the word, and considereth it not - The first and most general cause of unfruitfulness. The wicked one cometh - Either inwardly; filling the mind with thoughts of other things; or by his agent. Such are all they that introduce other subjects, when men should be considering what they have heard.
20. The seed sown on stony places, therefore sprang up soon, because it did not sink deep, ver. 5. He receiveth it with joy - Perhaps with transport, with ecstacy: struck with the beauty of truth, and drawn by the preventing grace of God.
21. Yet hath he not root in himself - No deep work of grace: no change in the ground of his heart. Nay, he has no deep conviction; and without this, good desires soon wither away. He is offended - He finds a thousand plausible pretenses for leaving so narrow and rugged a way.
22. He that received the seed among the thorns, is he that heareth the word and considereth it - In spite of Satan and his agents: yea, hath root in himself is deeply convinced, and in a great measure inwardly changed; so that he will not draw back, even when tribulation or persecution ariseth. And yet even in him, together with the good seed, the thorns spring up, ver. 7. (perhaps unperceived at first) till they gradually choke it, destroy all its life and power, and it becometh unfruitful. Cares are thorns to the poor: wealth to the rich; the desire of other things to all. The deceitfulness of riches - Deceitful indeed! for they smile, and betray: kiss, and smite into hell. They put out the eyes, harden the heart, steal away all the life of God; fill the soul with pride, anger, love of the world; make men enemies to the whole cross of Christ! And all the while are eagerly desired, and vehemently pursued, even by those who believe there is a God!
23. Some a hundred fold, some sixty, some thirty - That is, in various proportions; some abundantly more than others.
24. He proposed another parable - in which he farther explains the case of unfruitful hearers. The kingdom of heaven (as has been observed before) sometimes signifies eternal glory: sometimes the way to it, inward religion; sometimes, as here, the Gospel dispensation: the phrase is likewise used for a person or thing relating to any one of those: so in this place it means, Christ preaching the Gospel, who is like a man sowing good seed - The expression, is like, both here and in several other places, only means, that the thing spoken of may be illustrated by the following similitude. Who sowed good seed in his field - God sowed nothing but good in his whole creation. Christ sowed only the good seed of truth in his Church.
25. But while men slept - They ought to have watched: the Lord of the field sleepeth not. His enemy came and sowed darnel - This is very like wheat, and commonly grows among wheat rather than among other grain: but tares or vetches are of the pulse kind, and bear no resemblance to wheat.
26. When the blade was sprung up, then appeared the darnel - It was not discerned before: it seldom appears, as soon as the good seed is sown: all at first appears to be peace, and love, and joy.
27. Didst not thou sow good seed in thy field? Whence then hath it darnel? - Not from the parent of good. Even the heathen could say, "No evil can from thee proceed: 'Tis only suffer'd, not decreed: As darkness is not from the sun, Nor mount the shades, till he is gone."
28. He said, An enemy hath done this - A plain answer to the great question concerning the origin of evil. God made men (as he did angels) intelligent creatures, and consequently free either to choose good or evil: but he implanted no evil in the human soul: An enemy (with man's concurrence) hath done this. Darnel, in the Church, is properly outside Christians, such as have the
form of godliness, without the power. Open sinners, such as have neither the form nor the power, are not so properly darnel, as thistles and brambles: these ought to be rooted up without delay, and not suffered in the Christian community. Whereas should fallible men attempt to gather up the darnel, they would often root up the wheat with them.
31. He proposed to them another parable - The former parables relate chiefly to unfruitful hearers; these that follow, to those who bear good fruit. The kingdom of heaven - Both the Gospel dispensation, and the inward kingdom. Mark iv, 30; Luke xiii, 18.
32. The least - That is, one of the least: a way of speaking extremely common among the Jews. It becometh a tree - In those countries it grows exceeding large and high. So will the Christian doctrine spread in the world, and the life of Christ in the soul.
33. Three measures - This was the quantity which they usually baked at once: till the whole was leavened - Thus will the Gospel leaven the world and grace the Christian. Luke xiii, 20.
34. Without a parable spake he not unto them - That is, not at that time; at other times he did. 35. Psalm lxxviii, 2. 38. The good seed are the children of the kingdom - That is, the children of God, the righteous. 41. They shall gather all things that offend - Whatever had hindered or grieved the children of God; whatever things or persons had hindered the good seed which Christ had sown from taking root or bearing fruit. The Greek word is, All scandals.
44. The three following parables are proposed, not to the multitude, but peculiarly to the apostles: the two former of them relate to those who receive the Gospel; the third, both to those who receive, and those who preach it. The kingdom of heaven is like treasure hid in a field - The kingdom of God within us is a treasure indeed, but a treasure hid from the world, and from the most wise and prudent in it. He that finds this treasure, (perhaps when he thought it far from him, ) hides it deep in his heart, and gives up all other happiness for it.
45. The kingdom of heaven - That is, one who earnestly seeks for it: in verse 47 it means, the Gospel preached, which is like a net gathering of every kind: just so the Gospel, wherever it is preached, gathers at first both good and bad, who are for a season full of approbation and warm with good desires. But Christian discipline, and strong, close exhortation, begin that separation in this world, which shall be accomplished by the angels of God in the world to come.
52. Every scribe instructed unto the kingdom of heaven - That is, every duly prepared preacher of the Gospel has a treasure of Divine knowledge, out of which he is able to bring forth all sorts of instructions. The word treasure signifies any collection of things whatsoever, and the places where such collections are kept.
53. He departed thence - He crossed the lake from Capernaum: and came once more into his own country - Nazareth: but with no better success than he had had there before.
54. Whence hath HE - Many texts are not understood, for want of knowing the proper emphasis; and others are utterly misunderstood, by placing the emphasis wrong. To prevent this in some measure, the emphatical words are here printed in capital letters. Mark vi, 1; Luke iv, 16, 22.
55. The carpenter's son - The Greek, word means, one that works either in wood, iron, or stone. His brethren - Our kinsmen. They were the sons of Mary, sister to the virgin, and wife of Cleophas or Alpheus. James - Styled by St. Paul also, the Lord's brother, Gal. i, 19. Simon - Surnamed the Canaanite.
57. They were offended at him - They looked on him as a mean, ignoble man, not worthy to be regarded. John iv, 44; Luke vii, 23.
58. He wrought not many mighty works, because of their unbelief - And the reason why many mighty works are not wrought now, is not, that the faith is not every where planted; but, that unbelief every where prevails.
1. At that time - When our Lord had spent about a year in his public ministry. Tetrarch - King of a fourth part of his father's dominions. Mark vi, 14.
2. He is risen from the dead - Herod was a Sadducee: and the Sadducees denied the resurrection of the dead. But Sadduceeism staggers when conscience awakes.
3. His brother Philip's wife - Who was still alive. Mark vi, 17. 4. It is not lawful for thee to have her - It was not lawful indeed for either of them to have her. For her father Aristobulus was their own brother. John's words were rough, like his raiment. He would not break the force of truth by using soft words, even to a king.
5. He would have put him to death - ln his fit of passion; but he was then restrained by fear of the multitude; and afterward by the reverence he bore him.
6. The daughter of Herodias - Afterward infamous for a life suitable to this beginning. 8. Being before instructed by her mother - Both as to the matter and manner of her petition: She said, Give me here - Fearing if he had time to consider, he would not do it: John the Baptist's head in a charger - A large dish or bowl.
9. And the king was sorry - Knowing that John was a good man. Yet for the oath's sake - So he murdered an innocent man from mere tenderness of conscience.
10. And he sent and beheaded John in the prison, and his head was given to the damsel - How mysterious is the providence, which left the life of so holy a man in such infamous hands! which permitted it to be sacrificed to the malice of an abandoned harlot, the petulancy of a vain girl, and the rashness of a foolish, perhaps drunken prince, who made a prophet's head the reward of a dance! But we are sure the Almighty will repay his servants in another world for what ever they suffer in this.
13. Jesus withdrew into a desert place - 1. To avoid Herod: 2. Because of the multitude pressing upon him, Mark vi, xxxii, and 3. To talk with his disciples, newly returned from their progress, Luke ix, x, apart - From all but his disciples. John vi, 1. 15. The time is now past - The usual meal time. Mark vi, 35; Luke ix, 12. 22. He constrained his disciples - Who were unwilling to leave him. Mark vi, 45; John vi, 15. 24. In the evening - Learned men say the Jews reckoned two evenings; the first beginning at three in the afternoon, the second, at sunset. If so, the latter is meant here.
25. The fourth watch - The Jews (as well as the Romans) usually divided the night into four watches, of three hours each. The first watch began at six, the second at nine, the third at twelve, the fourth at three in the morning. If it be thou - It is the same as, Since it is thou. The particle if frequently bears this meaning, both in ours and in all languages. So it means, John xiii, 14, 17. St. Peter was in no doubt, or he would not have quitted the ship.
30. He was afraid - Though he had been used to the sea, and was a skilful swimmer. But so it frequently is. When grace begins to act, the natural courage and strength are withdrawn.
33. Thou art the Son of God - They mean, the Messiah. 35. Mark vi, 45.
1. Mark vii, 1. 2. The elders - The chief doctors or, teachers among the Jews. 3. They wash not their hands when they eat bread - Food in general is termed bread in Hebrew; so that to eat bread is the same as to make a meal.
4. honour thy father and mother - Which implies all such relief as they stand in need of. Exod. xx, 12; xxi, 17.
5. It is a gift by whatsoever thou mightest have been profited by me - That is, I have given, or at least, purpose to give to the treasury of the temple, what you might otherwise have had from me.
7. Well did Isaiah prophesy of you, saying - That is, the description which Isaiah gave of your fathers, is exactly applicable to you. The words therefore which were a description of them, are a prophecy with regard to you.
8. Their heart is far from me - And without this all outward worship is mere mockery of God. Isaiah xxix, 13.
9. Teaching the commandments of men - As equal with, nay, superior to, those of God. What can be a more heinous sin?
13. Every plant - That is, every doctrine. 14. Let them alone - If they are indeed blind leaders of the blind; let them alone: concern not yourselves about them: a plain direction how to behave with regard to all such. Luke vi, 39.
17. Are ye also yet without understanding - How fair and candid are the sacred historians? Never concealing or excusing their own blemishes.
19. First evil thoughts - then murders - and the rest. Railings - The Greek word includes all reviling, backbiting, and evil speaking.
21. Mark vii, 24. 22. A woman of Canaan - Canaan was also called Syrophenicia, as lying between Syria properly so called, and Phenicia, by the sea side. Cried to him - From afar, Thou Son of David - So she had some knowledge of the promised Messiah.
23. He answered her not a word - He sometimes tries our faith in like manner. 24. I am not sent - Not primarily; not yet. 25. Then came she - Into the house where he now was. 28. Thy faith - Thy reliance on the power and goodness of God. 29. The sea of Galilee - The Jews gave the name of seas to all large lakes. This was a hundred furlongs long, and forty broad. It was called also, the sea of Tiberias. It lay on the borders of Galilee, and the city of Tiberias stood on its western shore. It was likewise styled the lake of Gennesareth: perhaps a corruption of Cinnereth, the name by which it was anciently called, Num. xxxiv, 11. Mark vii, 31.
32. They continue with me now three days - It was now the third day since they came. Mark viii, 1.
36. He gave thanks, or blessed the food - That is, he praised God for it, and prayed for a blessing upon it.
1. A sign from heaven - Such they imagined Satan could not counterfeit. Mark viii, 11; Matt. xii, 38.
2. Luke xii, 54. 3. The signs of the times - The signs which evidently show, that this is the time of the Messiah. 4. A wicked and adulterous generation - Ye would seek no farther sign, did not your wickedness, your love of the world, which is spiritual adultery, blind your understanding.
5. Mark viii, 14. 6. Beware of the leaven of the Pharisees - That is, of their false doctrine: this is elegantly so called; for it spreads in the soul, or the Church, as leaven does in meal. Luke xii, 1.
7. They reasoned among themselves - What must we do then for bread, since we have taken no bread with us?
8. Why reason ye - Why are you troubled about this? Am I not able, if need so require, to supply you by a word?
11. How do ye not understand - Beside, do you not understand, that I did not mean bread, by the leaven of the Pharisees and Sadducees?
13. And Jesus coming - There was a large interval of time between what has been related, and what follows. The passages that follow were but a short time before our Lord suffered. Mark viii, 27; Luke ix, 18. 14. Jeremiah, or one of the prophets - There was at that time a current tradition among the Jews, that either Jeremiah, or some other of the ancient prophets would rise again before the Messiah came.
16. Peter - Who was generally the most forward to speak. 17. Flesh and blood - That is, thy own reason, or any natural power whatsoever. 18. On this rock - Alluding to his name, which signifies a rock, namely, the faith which thou hast now professed; I will build my Church - But perhaps when our Lord uttered these words, he pointed to himself, in like manner as when he said, Destroy this temple, John ii, 19; meaning the temple of his body. And it is certain, that as he is spoken of in Scripture, as the only foundation of the Church, so this is that which the apostles and evangelists laid in their preaching. It is in respect of laying this, that the names of the twelve apostles (not of St. Peter only) were equally inscribed on the twelve foundations of the city of God, Rev. xxi, 14. The gates of hell - As gates and walls were the strength of cities, and as courts of judicature were held in their gates, this phrase properly signifies the power and policy of Satan and his instruments. Shall not prevail against it - Not against the Church universal, so as to destroy it. And they never did. There hath been a small remnant in all ages.
19. I will give thee the keys of the kingdom of heaven - Indeed not to him alone, (for they were equally given to all the apostles at the same time, John xx, 21, 22, 23;) but to him were first given the keys both of doctrine and discipline. He first, after our Lord's resurrection, exercised the apostleship, Acts i, 15. And he first by preaching opened the kingdom of heaven, both to the Jews, Acts ii, , and to the Gentiles, Acts x, . Under the term of binding and loosing are contained all those acts of discipline which Peter and his brethren performed as apostles: and undoubtedly what they thus performed on earth, God confirmed in heaven. Matt. xviii, 18.
20. Then charged he his disciples to tell no one that he was the Christ - Jesus himself had not said it expressly even to his apostles, but left them tb infer it from his doctrine and miracles. Neither was it proper the apostles should say this openly, before that grand proof of it, his resurrection. If they had, they who believed them would the more earnestly have sought to take and make him a king: and they who did not believe them would the snore vehemently have rejected and opposed such a Messiah.
21. From that time Jesus began to tell his disciples, that he must suffer many things - Perhaps this expression, began, always implied his entering on a set and solemn discourse. Hitherto he had mainly taught them only one point, That he was the Christ. From this time he taught them another, That Christ must through sufferings and death enter into his glory. From the elders - The most honourable and experienced men; the chief priests - Accounted the most religious; and the scribes - The most learned body of men in the nation. Would not one have expected, that these should have been the very first to receive him? But not many wise, not many noble were called. favour thyself - The advice of the world, the flesh, and the devil, to every one of our Lord's followers. Mark viii, 31; Luke ix, 22. 23. Get thee behind me - Out of my sight. It is not improbable, Peter might step before him, to stop him. Satan - Our Lord is not recorded to have given so sharp a reproof to any other of his apostles on any occasion. He saw it was needful for the pride of Peter's heart, puffed up with the commendation lately given him. Perhaps the term Satan may not barely mean, Thou art my enemy, while thou fanciest thyself most my friend; but also, Thou art acting the very part of Satan, both by endeavouring to hinder the redemption of mankind, and by giving me the most deadly advice that can ever spring from the pit of hell. Thou savourest not - Dost not relish or desire. We may learn from hence,
1. That whosoever says to us in such a case, favour thyself, is acting the part of the devil: 2. That the proper answer to such an adviser is, Get thee behind me: 3. That otherwise he will be an offense to us, an occasion of our stumbling, if not falling: 4. That this advice always proceeds from the not relishing the things of God, but the things of men. Yea, so far is this advice, favour thyself, from being fit for a Christian either to give or take, that if any man will come after Christ, his very first step is to deny, or renounce himself: in the room of his own will, to substitute the will of God, as his one principle of action. 24. If any man be willing to come after me - None is forced; but if any will be a Christian, it must be on these terms, Let him deny himself, and take up his cross - A rule that can never be too much observed: let him in all things deny his own will, however pleasing, and do the will of God, however painful. Should we not consider all crosses, all things grievous to flesh and blood, as what
they really are, as opportunities of embracing God's will at the expense of our own? And consequently as so many steps by which we may advance toward perfection? We should make a swift progress in the spiritual life, if we were faithful in this practice. Crosses are so frequent, that whoever makes advantage of them, will soon be a great gainer. Great crosses are occasions of great improvement: and the little ones, which come daily, and even hourly, make up in number what they want in weight. We may in these daily and hourly crosses make effectual oblations of our will to God; which oblations, so frequently repeated, will soon amount to a great sum. Let us remember then (what can never be sufficiently inculcated) that God is the author of all events: that none is so small or inconsiderable, as to escape his notice and direction. Every event therefore declares to us the will of God, to which thus declared we should heartily submit. We should renounce our own to embrace it; we should approve and choose what his choice warrants as best for us. Herein should we exercise ourselves continually; this should be our practice all the day long. We should in humility accept the little crosses that are dispensed to us, as those that best suit our weakness. Let us bear these little things, at least for God's sake, and prefer his will to our own in matters of so small importance. And his goodness will accept these mean oblations; for he despiseth not the day of small things. Matt. x, 38.