Part 13
25. Whosoever will save his life - At the expense of his conscience: whosoever, in the very highest instance, that of life itself, will not renounce himself, shall be lost eternally. But can any man hope he should be able thus to renounce himself, if he cannot do it in the smallest instances? And whosoever will lose his life shall find it - What he loses on earth he shall find in heaven. Matt. x, 39; Mark viii, 35; Luke ix, 24; xvii, 33; John xii, 25.
27. For the Son of man shall come - For there is no way to escape the righteous judgment of God.
28. And as an emblem of this, there are some here who shall live to see tho Messiah coming to set up his mediatorial kingdom, with great power and glory, by the increase of his Church, and the destruction of the temple, city, and polity of the Jews.
1. A high mountain - Probably Mount Tabor. Mark ix, 2; Luke ix, 28. 2. And was transfigured - Or transformed. The indwelling Deity darted out its rays through the veil of the flesh; and that with such transcendent splendour, that he no longer bore the form of a servant. His face shone with Divine majesty, like the sun in its strength; and all his body was so irradiated by it, that his clothes could not conceal its glory, but became white and glittering as the very light, with which he covered himself as with a garment.
3. There appeared Moses and Elijah - Here for the full confirmation of their faith in Jesus, Moses, the giver of the law, Elijah, the most zealous of all the prophets, and God speaking from heaven, all bore witness to him.
4. Let us make three tents - The words of rapturous surprise. He says three, not six: because the apostles desired to be with their Master.
5. Hear ye him - As superior even to Moses and the prophets. See Deut. xviii, 17. 7. Be not afraid - And doubtless the same moment he gave them courage and strength.
9. Tell the vision to no man - Not to the rest of the disciples, lest they should be grieved and discouraged because they were not admitted to the sight: nor to any other persons, lest it should enrage some the more, and his approaching sufferings shall make others disbelieve it; till the Son of man be risen again - Till the resurrection should make it credible, and confirm their testimony about it.
10. Why then say the scribes, that Elijah must come first - Before the Messiah? If no man is to know of his coming? Should we not rather tell every man, that he is come, and that we have seen him, witnessing to thee as the Messiah?
11. Regulate all things - In order to the coming of Christ. 12. Elijah is come already - And yet when the Jews asked John, Art thou Elijah? He said, I am not, John i, 21. His meaning was, I am not Elijah the Tishbite, come again into the world. But he was the person of whom Malachi prophesied under that name.
14. Mark ix, 14; Luke xi, 37. 15. He is lunatic - This word might with great propriety he used, though the case was mostly preternatural; as the evil spirit would undoubtedly take advantage of the influence which the changes of the moon have on the brain and nerves.
17. O unbelieving and perverse generation - Our Lord speaks principally this to his disciples. How long shall I be with you? - Before you steadfastly believe?
20. Because of your unbelief - Because in this particular they had not faith. If ye have faith as a grain of mustard seed - That is, the least measure of it. But it is certain, the faith which is here spoken of does not always imply saving faith. Many have had it who thereby cast out devils, and yet will at last have their portion with them. It is only a supernatural persuasion given a man, that God will work thus by him at that hour. Now, though I have all this faith so as to remove mountains, yet if I have not the faith which worketh by love, I am nothing. To remove mountains was a proverbial phrase among the Jews, and is still retained in their writings, to express a thing which is very difficult, and to appearance impossible. Matt. xxi, 21; Luke xvii, 6.
21. This kind of devils - goeth not out but by prayer and fasting - What a testimony is here of the efficacy of fasting, when added to fervent prayer! Some kinds of devils the apostles had cast out before this, without fasting.
22. Mark ix, 30; Luke ix, 44. 24. When they were come to Capernaum - Where our Lord now dwelt. This was the reason why they stayed till he came thither, to ask him for the tribute. Doth not your Master pay tribute? - This was a tribute or payment of a peculiar kind, being half a shekel, (that is, about fifteen pence, ) which every master of a family used to pay yearly to the service of the temple, to buy salt, and little things not otherwise provided for. It seems to have been a voluntary thing, which custom rather than any law had established.
25. Jesus prevented him - Just when St. Peter was going to ask him for it. Of their own sons, or of strangers? - That is, such as are not of their own family.
26. Then are the sons free - The sense is, This is paid for the use of the house of God. But I am the Son of God. Therefore I am free from any obligation of paying this to my own Father.
27. Yet that, we may not offend them - Even those unjust, unreasonable men, who claim what they have no manner of right to: do not contest it with them, bat rather yield to their demand, than violate peace or love. O what would not one of a loving spirit do for peace! Any thing which is not expressly forbidden in the word of God. A piece of money - The original word is a stater, which
was in value two shillings and sixpence: just the sum that was wanted. Give for me and thee - Peter had a family of his own: the other apostles were the family of Jesus. How illustrious a degree of knowledge and power did our Lord here discover! Knowledge, penetrating into this animal, though beneath the waters; and power, in directing this very fish to Peter's hook, though he himself was at a distance! How must this have encouraged both him and his brethren in a firm dependence on Divine Providence.
1. Who is the greatest in the kingdom of heaven? - Which of us shall be thy prime minister? They still dreamed of a temporal kingdom.
2. And Jesus calling to him a little child - This is supposed to have been the great Ignatius, whom Trajan, the wise, the good Emperor Trajan, condemned to be cast to the wild beasts at Rome! Mark ix, 36; Luke ix, 47.
3. Except ye be converted - The first step toward entering into the kingdom of grace, is to become as little children: lowly in heart, knowing yourselves utterly ignorant and helpless, and hanging wholly on your Father who is in heaven, for a supply of all your wants. We may farther assert, (though it is doubtful whether this text implies so much, ) except ye be turned from darkness to light, and from the power of Satan to God:, except ye be entirely, inwardly changed, renewed in the image of God, ye cannot enter into the kingdom of glory. Thus must every man be converted in this life, or he can never enter into life eternal. Ye shall in no wise enter - So far from being great in it. Matt. xix, 14.
5, 6. And all who are in this sense little children are unspeakably dear to me. Therefore help them all you can, as if it were myself in person, and see that ye offend them not; that is, that ye turn them not out of the right way, neither hinder them in it. Matt. x, 40; Luke x, 16; John xiii, 20.
7. Wo to the world because of offenses - That is, unspeakable misery will be in the world through them; for it must needs be that offenses come - Such is the nature of things, and such the weakness, folly, and wickedness of mankind, that it cannot be but they will come; but wo to that man - That is, miserable is that man, by whom the offense cometh. Offenses are, all things whereby any one is turned out of, or hindered in the way of God.
8, 9. If thy hand, foot, eye, cause thee to offend - If the most dear enjoyment, the most beloved and useful person, turn thee out of, or hinder thee in the way Is not this a hard saying? Yes; if thou take counsel with flesh and blood. Matt. v, 29; Mark ix, 43.
10. See that ye despise not one of these little ones - As if they were beneath your notice. Be careful to receive and not to offend, the very weakest believer in Christ: for as inconsiderable as some of these may appear to thee, the very angels of God have a peculiar charge over them: even those of the highest order, who continually appear at the throne of the Most High. To behold the face of God seems to signify the waiting near his throne; and to be an allusion to the office of chief ministers in earthly courts, who daily converse with their princes.
11. Another, and yet a stronger reason for your not despising them is, that I myself came into the world to save them. Luke xix, 10.
12. Luke xv, 4.
14. So it is not the will of your Father - Neither doth my Father despise the least of them. Observe the gradation. The angels, the Son, the Father.
15. But how can we avoid giving offense to some? or being offended at others! Especially suppose they are quite in the wrong? Suppose they commit a known sin? Our Lord here teaches us how: he lays down a sure method of avoiding all offenses. Whosoever closely observes this threefold rule, will seldom offend others, and never be offended himself. If any do any thing amiss, of which thou art an eye or ear witness, thus saith the Lord, If thy brother - Any who is a member of the same religious community: Sin against thee,
1. Go and reprove him alone - If it may be in person; if that cannot so well be done, by thy messenger; or in writing. Observe, our Lord gives no liberty to omit this; or to exchange it for either of the following steps. If this do not succeed, 2. Take with thee one or two more - Men whom he esteems or loves, who may then confirm and enforce what thou sayest; and afterward, if need require, bear witness of what was spoken. If even this does not succeed, then, and not before, 3. Tell it to the elders of the Church - Lay the whole matter open before those who watch over yours and his soul. If all this avail not, have no farther intercourse with him, only such as thou hast with heathens. Can any thing be plainer? Christ does here as expressly command all Christians who see a brother do evil, to take this way, not another, and to take these steps, in this order, as he does to honour their father and mother. But if so, in what land do the Christians live? If we proceed from the private carriage of man to man, to proceedings of a more public nature, in what Christian nation are Church censures conformed to this rule? Is this the form in which ecclesiastical judgments appear, in the popish, or even the Protestant world? Are these the methods used even by those who boast the most loudly of the authority of Christ to confirm their sentences? Let us earnestly pray, that this dishonour to the Christian name may be wiped away, and that common humanity may not, with such solemn mockery, be destroyed in the name of the Lord! Let him be to thee as the heathen - To whom thou still owest earnest good will, and all the offices of humanity. Luke xvii, 3. 18. Whatsoever ye shall bind on earth - By excommunication, pronounced in the spirit and power of Christ. Whatsoever ye shall loose - By absolution from that sentence. In the primitive Church, absolution meant no more than a discharge from Church censure. Again I say - And not only your intercession for the penitent, but all your united prayers, shall be heard. How great then is the power of joint prayer! If two of you - Suppose a man and his wife. Matt. xvi, 19.
20. Where two or three are gathered together in my name - That is, to worship me. I am in the midst of them - By my Spirit, to quicken their prayers, guide their counsels, and answer their petitions.
22. Till seventy times seven - That is, as often as there is occasion. A certain number is put for an uncertain.
23. Therefore - In this respect. 24. One was brought who owed him ten thousand talents - According to the usual computation, if these were talents of gold, this would amount to seventy-two millions sterling. If they were talents of silver, it must have been four millions, four hundred thousand pounds. Hereby our Lord intimates
the vast number and weight of our offenses against God, and our utter incapacity of making him any satisfaction.
25. As he had not to pay, his Lord commanded him to be sold - Such was the power which creditors anciently had over their insolvent debtors in several countries.
30. Went with him before a magistrate, and cast him into prison, protesting he should lie there, till he should pay the whole debt.
34. His Lord delivered him to the tormentors - Imprisonment is a much severer punishment in the eastern countries than in ours. State criminals, especially when condemned to it, are not only confined to a very mean and scanty allowance, but are frequently loaded with clogs or heavy yokes, so that they can neither lie nor sit at ease: and by frequent scourgings and sometimes rackings are brought to an untimely end. Till he should pay all that was due to him - That is, without all hope of release, for this he could never do. How observable is this whole account; as well as the great inference our Lord draws from it:
1. The debtor was freely and fully forgiven; 2. He wilfully and grievously offended; 3. His pardon was retracted, the whole debt required, and the offender delivered to the tormentors for ever. And shall we still say, but when we are once freely and fully forgiven, our pardon can never be retracted? Verily, verily, I say unto you, So likewise will my heavenly Father do to you, if ye from your hearts forgive not every one his brother their trespasses.
1. He departed - and from that time walked no more in Galilee. Mark x, 1. 2. Multitudes followed him, and he healed them there - That is, wheresoever they followed him.
3. The Pharisees came tempting him - Trying to make him contradict Moses. For every cause - That is, for any thing which he dislikes in her. This the scribes allowed.
4. He said, Have ye not read - So instead of contradicting him, our Lord confutes them by the very words of Moses. He who made them, made them male and female from the beginning - At least from the beginning of the Mosaic creation. And where do we read of any other? Does it not follow, that God's making Eve was part of his original design, and not a consequence of Adam's beginning to fall? By making them one man and one woman, he condemned polygamy: by making them one flesh, he condemned divorce.
5. And said - By the mouth of Adam, who uttered the words. Gen. ii, 24. 7. Why did Moses command - Christ replies, Moses permitted (not commanded) it, because of the hardness of your hearts - Because neither your fathers nor you could bear the more excellent way. Deut. xxiv, 1; Matt. v, 31; Mark x, 2; Luke xvi, 18.
9. And I say to you - I revoke that indulgence from this day, so that from henceforth, Whosoever, &c.
11. But he said to them - This is not universally true; it does not hold, with regard to all men, but with regard to those only to whom is given this excellent gift of God. Now this is given to three
sorts of persons to some by natural constitution, without their choice: to others by violence, against their choice; and to others by grace with their choice: who steadily withstand their natural inclinations, that they may wait upon God without distraction.
12. There are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake - Happy they! who have abstained from marriage (though without condemning or despising it) that they might walk more closely with God! He that is able to receive it, let him receive it - This gracious command (for such it is unquestionably, since to say, such a man may live single, is saying nothing. Who ever doubted this?) is not designed for all men: but only for those few who are able to receive it. O let these receive it joyfully!
13. That he should lay his hands on them - This was a rite which was very early used, in praying for a blessing on young persons. See Gen. xlviii, 14, 20. The disciples rebuked them - That is, them that brought them: probably thinking such an employ beneath the dignity of their Master. Mark x, 13; Luke xviii, 15. 14. Of such is the kingdom of heaven - Little children, either in a natural or spiritual sense, have a right to enter into my kingdom. Matt. xviii, 3.
16. And behold one came - Many of the poor had followed him from the beginning. One rich man came at last. Mark x, 17; Luke xviii, 18.
17. Why callest thou me good - Whom thou supposest to be only a man. There is none good - Supremely, originally, essentially, but God. If thou wilt enter into life, keep the commandments - From a principle of loving faith. Believe, and thence love and obey. And this undoubtedly is the way to eternal life. Our Lord therefore does not answer ironically, which had been utterly beneath his character, but gives a plain, direct, serious answer to a serious question.
19. Exod. xx, 12. &c. 20. The young man saith, All these have I kept from my childhood - So he imagined; and perhaps he had, as to the letter; but not as to the spirit, which our Lord immediately shows.
21. If thou desirest to be perfect - That is, to be a real Christian: Sell what thou hast - He who reads the heart saw his bosom sin was love of the world; and knew he could not be saved from this, but by literally renouncing it. To him therefore he gave this particular direction, which he never designed for a general rule. For him that was necessary to salvation: to us it is not. To sell all was an absolute duty to him; to many of us it would be ali absolute sin. The young man went away - Not being willing to have salvation at so high a price.
24. It is easier for a camel to go through the eye of a needle, (a proverbial expression, ) than for a rich man to go through the strait gate: that is, humanly speaking, it is an absolute impossibility. Rich man! tremble! feel this impossibility; else thou art lost for ever!
25. His disciples were amazed, saying, Who then can be saved? - If rich men, with all their advantages, cannot? Who? A poor man; a peasant; a beggar: ten thousand of them, sooner than one that is rich.
26. Jesus looking upon them - To compose their hurried spirits. O what a speaking look was there! Said to them - With the utmost sweetness: With men this is impossible - It is observable, he does not retract what he had said: no, nor soften it in the least degree, but rather strengthens it, by representing the salvation of a rich man as the utmost effort of Omnipotence.
28. In the renovation - In the final renovation of all things: Ye shall sit - In the beginning of the judgment they shall stand, 2 Cor. v, 10. Then being absolved, they shall sit with the Judge, 1 Cor. vi, ii, On twelve thrones - So our Lord promised, without expressing any condition: yet as absolute
as the words are, it is certain there is a condition implied, as in many scriptures, where none is expressed. In consequence of this, those twelve did not sit on those twelve thrones: for the throne of Judas another took, so that he never sat thereon.
29. And every one - In every age and country; not you my apostles only; That hath forsaken houses, or brethren, or wife, or children - Either by giving any of them up, when they could not be retained with a clear conscience or by willingly refraining from acquiring them: Shall receive a hundred-fold - In value, though not in kind, even in the present world.
30. But many first - Many of those who were first called, shall be last - Shall have the lowest reward: those who came after them being preferred before them: and yet possibly both the first and the last may be saved, though with different degrees of glory. Matt. xx, 16; Mark x, 31; Luke xiii, 30.
1. That some of those who were first called may yet be last, our Lord confirms by the following parable: of which the primary scope is, to show, That many of the Jews would be rejected, and many of the Gentiles accepted; the secondary, That of the Gentiles, many who were first converted would be last and lowest in the kingdom of glory; and many of those who were last converted would be first, and highest therein. The kingdom of heaven is like - That is, the manner of God's proceeding in his kingdom resembles that of a householder. In the morning - At six, called by the Roman and Jews, the first hour. From thence reckoning on to the evening, they called nine, the third hour; twelve, the sixth; three in the afternoon, the ninth; and five, the eleventh. To hire labourers into his vineyard - All who profess to be Christians are in this sense labourers, and are supposed during their life to be working in God's vineyard.
2. The Roman penny was about seven pence halfpenny. [About thirteen and three quarter cents, American.] This was then the usual price of a day's labour.
6. About the eleventh hour - That is, very late; long after the rest were called. 8. In the evening - Of life; or of the world. 9. Who were hired about the eleventh hour - Either the Gentiles, who were called long after the Jews into the vineyard of the Church of Christ; or those in every age who did not hear, or at least understand the Gospel call, till their day of life was drawing to a period. Some circumstances of the parable seem best to suit the former, some the latter of these senses.
10. The first supposed they should have received more - Probably the first here may mean the Jews, who supposed they should always be preferred before the Gentiles.
12. Thou hast made them equal to us - So St. Peter expressly, Acts xv, 9. God-hath put no difference between us (Jews) and them, (Gentiles, ) purifying their hearts by faith. And those who were equally holy here, whenever they were called, will be equally happy hereafter.
14. It is my will to give to this last called among the heathens even as to the first called among the Jews: yea, and to the late converted publicans and sinners, even as to those who, were called long before.
15. Is it not lawful for me to do what I will with my own? - Yea, doubtless, to give either to Jew or Gentile a reward infinitely greater than he deserves. But can it be inferred from hence, that
it is lawful, or possible, for the merciful Father of spirits to "Consign an unborn soul to hell? Or damn him from his mother's womb?" Is thine eye evil because I am good - Art thou envious, because I am gracious? Here is an evident reference to that malignant aspect, which is generally the attendant of a selfish and envious temper.
16. So the last shall be first, and the first last - Not only with regard to the Jews and Gentiles, but in a thousand other instances. For many are called - All who hear the Gospel; but few chosen - Only those who obey it. Matt. xix, 30; xxii, 14.
17. Mark x, 32; Luke xviii, 31. 20. Then came to him the mother of Zebedee's children - Considering what he had been just speaking, was ever any thing more unreasonable? Perhaps Zebedee himself was dead, or was not a follower of Christ. Mark x, 35.
21. In thy kingdom - Still they expected a temporal kingdom. 22. Ye know not what is implied in being advanced in my kingdom, and necessarily prerequired thereto. All who share in my kingdom must first share in my sufferings. Are you able and willing to do this? Both these expressions, The cup, the baptism, are to be understood of his sufferings and death. The like expressions are common among the Jews.
23. But to sit on my right hand - Christ applies to the glories of heaven, what his disciples were so stupid as to understand of the glories of earth. But he does not deny that this is his to give. It is his to give in the strictest propriety, both as God, and as the Son of man. He only asserts, that he gives it to none but those for whom it is originally prepared; namely, those who endure to the end in the faith that worketh by love.
25. Ye know that the princes of the Gentiles Lord it over them - And hence you imagine, the chief in my kingdom will do as they: but it will be quite otherwise.
26. Your minister - That is, your servant. Matt. xxiii, 11. 29. Mark x, 46; Luke xviii, 35. 30. Behold two blind men cried out - St. Mark and St. Luke mention only one of them, blind Bartimeus. He was far the more eminent of the two, and, as it seems, spoke for both.
31. The multitude charged them to hold their peace - And so they will all who begin to cry after the Son of David. But let those who feel their need of him cry the more; otherwise they will come short of a cure.
1. Mark xi, 1; Luke xix, 29; John xii, 12. 5. The daughter of Sion - That is, the inhabitants of Jerusalem: the first words of the passage are cited from Isaiah lxii, 11; the rest from Zech. ix, 9. The ancient Jewish doctors were wont to apply these prophecies to the Messiah. On an ass - The Prince of Peace did not take a horse, a warlike animal. But he will ride on that by and by, Rev. xix, 11. In the patriarchal ages, illustrious persons thought it no disgrace to make use of this animal: but it by no means appears, that this opinion prevailed, or this custom continued, till the reign of Tiberias. Was it a mean attitude wherein our Lord then appeared? Mean even to contempt! I grant it: I glory in it: it is for the comfort of my soul for the honour of his humility, and for the utter confusion of all worldly pomp and grandeur.
7. They set him thereon - That is, on the clothes. 8. A great multitude spread their garments in the way - A custom which was usual at the creation of a king, 2 Kings ix, 13.
9. The multitudes cried, saying - Probably from a Divine impulse; for certainly most of them understood not the words they uttered. Hoseaanna - (Lord save us) was a solemn word in frequent use among the Jews. The meaning is, "We sing hosanna to the Son of David. Blessed is he, the Messiah, of the Lord. Save. Thou that art in the highest heavens." Our Lord restrained all public tokens of honour from the people till now, lest the envy of his enemies should interrupt his preaching before the time. But this reason now ceasing, he suffered their acclamations, that they might be a public testimony against their wickedness, who in four or five days after cried out, Crucify him, crucify him. The expressions recorded by the other evangelists are somewhat different from these: but all of them were undoubtedly used by some or others of the multitude.
11. This is Jesus from Nazareth - What a stumbling block was this! if he was of Nazareth, he could not be the Messiah. But they who earnestly desired to know the truth would not stumble thereat: for upon inquiry (which such would not fail to make) they would find, he was not of Nazareth, but Bethlehem.
12. He cast out all that sold and bought - Doves and oxen for sacrifice. He had cast them out three years before, John ii, 14; bidding them not make that house a house of merchandise. Upon the repetition of the offense, he used sharper words. In the temple - That is, in the outer court of it, where the Gentiles used to worship. The money changers - The exchangers of foreign money into current coin, which those who came from distant parts might want to offer for the service of the temple. Mark xi, 11, 15; Luke xix, 45.
13. A den of thieves - A proverbial expression, for a harbour of wicked men. Isaiah lvi, 7; Jer. vii, 11.
16. Psalm viii, 2. 17. Mark xi, 11, 12. 20. The disciples seeing it - As they went by, the next day. 21. Jesus answering, said, If ye have faith - Whence we may learn, that one great end of our Lord in this miracle was to confirm and increase their faith: another was, to warn them against unfruitfulness. Matt. xvii, 20.
23. When he was come into the temple, the chief priests came - Who thought he violated their right: and the elders of the people - Probably, members of the sanhedrim, to whom that title most properly belonged: which is the more probable, as they were the persons under whose cognizance the late action of Christ, in purging the temple, would naturally fall. These, with the chief priests, seem purposely to have appeared in a considerable company, to give the more weight to what they said, and if need were, to bear a united testimony against him. As he was teaching - Which also they supposed he had no authority to do, being neither priest, nor Levite, nor scribe. Some of the priests (though not as priests) and all the scribes were authorized teachers. By what authority dost thou these things - Publicly teach the people! And drive out those who had our commission to traffic in the outer court? Luke xx, 1; Mark xi, 27.
24. I will ask you one thing - Who have asked me many: The baptism, that is, the whole ministry of John, was it from heaven or from men? - By what authority did he act and teach? Did man or God give him that authority? Was it not God? But if so, the consequence was clear. For John testified that Jesus was the Christ.
25. Why did ye not believe him - Testifying this. 27. Neither tell I you - Not again, in express terms: he had often told them before, and they would not believe him.
30. He answered, I go, sir: but went not - Just so did the scribes and Pharisees: they professed the greatest readiness and zeal in the service of God: but it was bare profession, contradicted by all their actions.
32. John came in a way of righteousness - Walking in it, as well as teaching it. The publicans and harlots - The most notorious sinners were reformed, though at first they said, I will not. And ye seeing the amazing change which was wrought in them, though at first ye said, I go, sir, repented not afterward - Were no more convinced than before. O how is this scripture fulfilled at this day!
33. A certain householder planted a vineyard - God planted the Church in Canaan; and hedged it round about - First with the law, then with his peculiar providence: and digged a wine press - Perhaps it may mean Jerusalem: and built a tower - The temple: and went into a far country - That is, left the keepers of his vineyard, in some measure, to behave as they should see good. Mark xii, 1; Luke xx, 9. 34. He sent his servants - His extraordinary messengers, the prophets: to the husbandmen - The ordinary preachers or ministers of the Jews.
41. They say - Perhaps some of the by-standers, not the chief priests or Pharisees; who, as St. Luke relates, said, God forbid, Luke xx, 16.
42. The builders - The scribes and priests, whose office it was to build up the Church. Is become the head of the corner - Or the chief corner stone: he is become the foundation of the Church, on which the whole building rests, and is the principal corner stone, for uniting the Gentiles to it, as the chief corner stone of a house supports and links its two sides together. Psalm cxviii, 22.
43. Therefore - Because ye reject this corner stone. The kingdom of God - That is, the Gospel. 44. Whosoever shall fall on this stone shall be broken - Stumblers at Christ shall even then receive much hurt. He is said to fall on this stone, who hears the Gospel and does not believe. But on whomsoever it shall fall - In vengeance, it will utterly destroy him. It will fall on every unbeliever, when Christ cometh in the clouds of heaven. Luke xx, 18.
1. Jesus answering, spake - That is, spake with reference to what had just past. 2. A king, who made a marriage feast for his son - So did God, when he brought his first - begotten into the world.
3. Them that were invited - Namely, the Jews. 4. Fatlings - Fatted beasts and fowls. 5. One to his farm, another to his merchandise - One must mind what he has; another, gain what he wants. How many perish by misusing lawful things!
7. The king sending forth his troops - The Roman armies employed of God for that purpose. Destroyed those murderers - Primarily the Jews.
8. Go into the highways - The word properly signifies, the byways, or turnings of the road. 10. They gathered all - By preaching every where.
11. The guest - The members of the visible Church. 12. A wedding garment - The righteousness of Christ, first imputed, then implanted. It may easily be observed, this has no relation to the Lord's Supper, but to God's proceeding at the last day.
14. Many are called; few chosen - Many hear; few believe. Yea, many are members of the visible, but few of the invisible Church. Matt. xx, 16.
15. Mark xii, 13; Luke xx, 20. 16. The Herodians were a set of men peculiarly attached to Herod, and consequently zealous for the interest of the Roman government, which was the main support of the dignity and royalty of his family. Thou regardest not the person of men - Thou favourest no man for his riches or greatness.
17. Is it lawful to give tribute to Cesar? - If he had said, Yes, the Pharisees would have accused him to the people, as a betrayer of the liberties of his country. If he had said, No, the Herodians would have accused him to the Roman governor.
18. Ye hypocrites - Pretending a scruple of conscience. 20. The tribute money - A Roman coin, stamped with the head of Cesar, which was usually paid in tribute.
21. They say to him, Cesar's - Plainly acknowledging, by their having received his coin, that they were under his government. And indeed this is a standing rule. The current coin of every nation shows who is the supreme governor of it. Render therefore, ye Pharisees, to Cesar the things which ye yourselves acknowledge to be Cesar's: and, ye Herodians, while ye are zealous for Cesar, see that ye render to God the things that are God's.
23. Mark xii, 18. 24. Deut. xxv, 5. 25. Now there were with us seven brethren - This story seems to have been a kind of common-place objection, which no doubt they brought upon all occasions.
29. Ye err, not knowing the Scriptures - Which plainly assert a resurrection. Nor the power of God - Which is well able to effect it. How many errors flow from the same source?
30. They are as the angels - Incorruptible and immortal. So is the power of God shown in them! So little need had they of marriage!
31. Have ye not read - The Sadducees had a peculiar value for the books of Moses. Out of these therefore our Lord argues with them.
32. I am the God of Abraham - The argument runs thus: God is not the God of the dead, but of the living: (for that expression, Thy God, implies both benefit from God to man, and duty from man to God) but he is the God of Abraham, Isaac, and Jacob: therefore, Abraham, Isaac, and Jacob are not dead, but living. Therefore, the soul does not die with the body. So indeed the Sadducees supposed, and it was on this ground that they denied the resurrection. Exod. iii, 6.
33. At his doctrine - At the clearness and solidity of his answers. 34. Mark xii, 28; Luke x, 25. 35. A scribe asking him a question, trying him - Not, as it seems, with any ill design: but barely to make a farther trial of that wisdom, which he had shown in silencing the Sadducees.
37. Deut. vi, 5. 39. Lev. xix, 18. 42. Luke xx, 41.
43. How doth David then by the Spirit - By inspiration, call him Lord? If he be merely the son (or descendant) of David? If he be, as you suppose, a mere man, the son of a man?
44. The Lord said to my Lord - This his dominion, to which David himself was subject, shows both the heavenly majesty of the king, and the nature of his kingdom. Sit thou on my right hand - That is, remain in the highest authority and power. Psalm cx, 1.
46. Neither durst any question him any more - Not by way of ensnaring or tempting him.
1. Then - Leaving all converse with his adversaries, whom he now left to the hardness of their hearts.
2. The scribes sit in the chair of Moses - That is, read and expound the law of Moses, and are their appointed teachers.
3. All things therefore - Which they read out of the law, and enforce therefrom. 4. Luke xi, 46. 5. Their phylacteries - The Jews, understanding those words literally, It shall be as a token upon thy hand, and as frontlets between thine eyes, Exod. xiii, 16. And thou shalt bind these words for a sign upon thine hand, and they shall be as frontlets between thine eyes, Deut. vi, 8; used to wear little scrolls of paper or parchment, bound on their wrist and foreheads, on which several texts of Scripture were writ. These they supposed, as a kind of charm, would preserve them from danger. And hence they seem to have been called phylacteries, or preservatives. The fringes of their garments - Which God had enjoined them to wear, to remind them of doing all the commandments, Num. xv, 38. These, as well as their phylacteries, the Pharisees affected to wear broader and larger than other men. Mark xii, 38.
8, 9, 10. The Jewish rabbis were also called father and master, by their several disciples, whom they required,
1. To believe implicitly what they affirmed, without asking any farther reason; 2. To obey implicitly what they enjoined, without seeking farther authority. Our Lord, therefore, by forbidding us either to give or receive the title of rabbi, master, or father, forbids us either to receive any such reverence, or to pay any such to any but God. 11. Matt. xx, 26. 12. Whosoever shall exalt himself shall be humbled, and he that shall humble himself shall be exalted - It is observable that no one sentence of our Lord's is so often repeated as this: it occurs, with scarce any variation, at least ten times in the evangelists. Luke xiv, 11; xviii, 14.
13. Wo to you - Our Lord pronounced eight blessings upon the mount: he pronounces eight woes here; not as imprecations, but solemn, compassionate declarations of the misery, which these stubborn sinners were bringing upon themselves. Ye go not in - For ye are not poor in spirit; and ye hinder those that would be so.
14. Mark xii, 40; Luke xx, 47. 16. Wo to you, ye blind guides - Before he had styled them hypocrites, from their personal character: now he gives them another title, respecting their influence upon others. Both these
appellations are severely put together in the 23rd and 25th verses; and this severity rises to the height in the 33rd verse. The gold of the temple - The treasure kept there. He is bound - To keep his oath.
20. He that sweareth by the altar, sweareth by it, and by all things thereon - Not only by the gift, but by the holy fire, and the sacrifice; and above all, by that God to whom they belong; inasmuch as every oath by a creature is an implicit appeal to God.
23. Judgment - That is, justice: Faith - The word here means fidelity. 24. Ye blind guides, who teach others to do as you do yourselves, to strain out a gnat - From the liquor they are going to drink! and swallow a camel - It is strange, that glaring false print, strain at a gnat, which quite alters the sense, should run through all the editions of our English Bibles.
25. Full of rapine and intemperance - The censure is double (taking intemperance in the vulgar sense.) These miserable men procured unjustly what they used intemperately. No wonder tables so furnished prove a snare, as many find by sad experience. Thus luxury punishes fraud while it feeds disease with the fruits of injustice. But intemperance in the full sense takes in not only all kinds of outward intemperance, particularly in eating and drinking, but all intemperate or immoderate desires, whether of honour, gain, or sensual pleasure.
26. Ye build the tombs of the prophets - And that is all, for ye neither observe their sayings, nor imitate their actions.
30. We would not have been partakers - So ye make fair professions, as did your fathers. 31. Wherefore ye testify against yourselves - By your smooth words as well as devilish actions: that ye are the genuine sons of them who killed the prophets of their own times, while they professed the utmost veneration for those of past ages. From the 3rd to the 30th is exposed every thing that commonly passes in the world for religion, whereby the pretenders to it keep both themselves and others from entering into the kingdom of God; from attaining, or even seeking after those tempers, in which alone true Christianity consists. As,
1. Punctuality in attending on public and private prayer, ver. 4-14. Matt. xxiii, 4-14 2. Zeal to make proselytes to our opinion or communion, though they have less of the spirit of religion than before, ver. 15. 3. A superstitious reverence for consecrated places or things, without any for Him to whom they are consecrated, ver. 16-22. 4. A scrupulous exactness in little observances, though with the neglect of justice, mercy, and faith, ver. 23, 24. 5. A nice cautiousness to cleanse the outward behaviour, but without any regard to inward purity, ver. 25, 26. 6. A specious face of virtue and piety, covering the deepest hypocrisy and villany, ver. 27, 28. 7. A professed veneration for all good men, except those among whom they live. 32. Fill ye up - A word of permission, not of command: as if he had said, I contend with you no longer: I leave you to yourselves: you have conquered: now ye may follow the devices of your own hearts. The measure of your fathers - Wickedness: ye may now be as wicked as they.
33. Ye serpents - Our Lord having now lost all hope of reclaiming these, speaks so as to affright others from the like sins.
34. Wherefore - That it may appear you are the true children of those murderers, and have a right to have their iniquities visited on you: Behold, I send - Is not this speaking as one having
authority? Prophets - Men with supernatural credentials: Wise men - Such as have both natural abilities and experience; and scribes - Men of learning: but all will not avail. Luke xi, 49.
35. That upon you may come - The consequence of which will be, that upon you will come the vengeance of all the righteous blood shed on the earth - Zechariah the son of Barachiah - Termed Jehoiada, 2 Chron. xxiv, 20, where the story is related: Ye slew - Ye make that murder also of your fathers your own, by imitating it: Between the temple - That is, the inner temple, and the altar - Which stood in the outer court. Our Lord seems to refer to this instance, rather than any other, because he was the last of the prophets on record that were slain by the Jews for reproving their wickedness: and because God's requiring this blood as well as that of Abel, is particularly taken notice of in Scripture.
37. Luke xiii, 34. 38. Behold your house - The temple, which is now your house, not God's: Is left unto you - Our Lord spake this as he was going out of it for the last time: Desolate - Forsaken of God and his Christ, and sentenced to utter destruction.
39. Ye - Jews in general; men of Jerusalem in particular: shall not see me from this time - Which includes the short space till his death, till, after a long interval of desolation and misery, ye say, Blessed is he that cometh in the name of the Lord - Ye receive me with joyful and thankful hearts. This also shall be accomplished in its season.
1. Mark xiii, 1; Luke xxi, 5. 2. There shall not be left one stone upon another - This was most punctually fulfilled; for after the temple was burnt, Titus, the Roman general, ordered the very foundations of it to be dug up; after which the ground on which it stood was ploughed up by Turnus Rufus.
3. As he sat on the mount of Olives - Whence they had a full view of the temple. When shall these things be? And what shall be the sign of thy coming, and of the end of the world? - The disciples inquire confusedly
1. Concerning the time of the destruction of the temple; 2. Concerning the signs of Christ's coming, and of the end of the world, as if they imagined these two were the same thing. Our Lord answers distinctly concerning 1. The destruction of the temple and city, with the signs preceding, ver. 4, &c., 15, &c. 2. His own coming, and the end of the world, with the signs thereof, ver. 29-31. 3. The time of the destruction of the temple, ver. 32, &c. 4. The time of the end of the world, ver. 36. 4. Take heed that no man deceive you - The caution is more particularly designed for the succeeding Christians, whom the apostles then represented. The first sign of my coming is, the rise of false prophets. But it is highly probable, many of these things refer to more important events, which are yet to come.
5. Many shall come in my name - First, false Christs, next, false prophets, Matt. xxiv, 11. At length, both together, ver. 24. And indeed never did so many impostors appear in the world as a
few years before the destruction of Jerusalem; undoubtedly because that was the time wherein the Jews in general expected the Messiah.
6. Wars - Near: Rumours of wars - At a distance. All these things must come to pass - As a foundation for lasting tranquillity. But the end - Concerning which ye inquire, is not yet - So far from it, that this is but the beginning sorrows.
9. Then shall they deliver you up to affliction - As if ye were the cause of all these evils. And ye shall be hated of all nations - Even of those who tolerate all other sects and parties; but in no nation will the children of the devil tolerate the children of God. Matt. x, 17.
10. Then shall many be offended - So as utterly to make shipwreck of faith and a pure conscience. But hold ye fast faith, ver. 11. in spite of false prophets: love, even when iniquity and offenses abound, ver. 12. And hope, unto the end, ver. 13. He that does so, shall be snatched out of the burning. The love of many will wax cold - The generality of those who love God will (like the Church at Ephesus, Rev. ii, 4, ) leave their first love.
13. Matt. x, 22; Mark xiii, 13; Luke xxi, 17. 14. This Gospel shall be preached in all the world - Not universally: this is not done yet: but in general through the several parts of the world, and not only in Judea And this was done by St. Paul and the other apostles, before Jerusalem was destroyed. And then shall the end come - Of the city and temple. Josephus's History of the Jewish War is the best commentary on this chapter. it is a wonderful instance of God's providence, that he, an eye witness, and one who lived and died a Jew, should, especially in so extraordinary a manner, be preserved, to transmit to us a collection of important facts, which so exactly illustrate this glorious prophecy, in almost every circumstance. Mark xiii, 10.
15. When ye see the abomination of desolation - Daniel's term is, The abomination that maketh desolate, Dan. xi, 31; that is, the standards of the desolating legions, on which they bear the abominable images of their idols: Standing in the holy place - Not only the temple and the mountain on which it stood, but the whole city of Jerusalem, and several furlongs of land round about it, were accounted holy; particularly the mount on which our Lord now sat, and on which the Roman afterward planted their ensigns. He that readeth let him understand - Whoever reads that prophecy of Daniel, let him deeply consider it. Mark xiii, 14; Luke xxi, 20; Dan. ix, 27.
16. Then let them who are in Judea flee to the mountains - So the Christians did, and were preserved. It is remarkable that after the Roman under Cestus Gallus made their first advances toward Jerusalem, they suddenly withdrew again, in a most unexpected and indeed impolitic manner. This the Christians took as a signal to retire, which they did, some to Pella, and others to Mount Libanus.
17. Let not him that is on the house top come down to take any thing out of his house - It may be remembered that their stairs used to be on the outside of their houses.
19. Wo to them that are with child, and to them that give suck - Because they cannot so readily make their escape.
20. Pray ye that your flight be not in the winter - They did so; and their flight was in the spring. Neither on the Sabbath - Being on many accounts inconvenient; beside that many would have scrupled to travel far on that day. For the Jews thought it unlawful to walk above two thousand paces (two miles) on the Sabbath day.
21. Then shall be great tribulation - Have not many things spoken in the chapter, as well as in Mark xiii, , Luke xxi, . a farther and much more extensive meaning than has been yet fulfilled?
22. And unless those days were shortened - By the taking of Jerusalem sooner than could be expected: No flesh would be saved - The whole nation would be destroyed. But for the elect's sake - That is, for the sake of the Christians.
23. Mark xiii, 21; Luke xvii, 23. 24. They would deceive, if possible, the very elect - But it is not possible that God should suffer the body of Christians to be thus deceived.
27. For as the lightning goeth forth - For the next coming of Christ will be as quick as lightning; so that there will not be time for any such previous warning.
28. For wheresoever the carcass is, there will the eagles he gathered together - Our Lord gives this, as a farther reason, why they should not hearken to any pretended deliverer. As if he had said, Expect not any deliverer of the Jewish nation; for it is devoted to destruction. It is already before God a dead carcass, which the Roman eagles will soon devour. Luke xvii, 37.
29. Immediately after the tribulation of those days - Here our Lord begins to speak of his last coming. But he speaks not so much in the language of man as of God, with whom a thousand years are as one day, one moment. Many of the primitive Christians not observing this, thought he would come immediately, in the common sense of the word: a mistake which St. Paul labours to remove, in his Second Epistle to the Thessalonians. The powers of the heavens - Probably the influences of the heavenly bodies. Mark xiii, 24; Luke xxi, 25.
30. Then shall appear the sign of the Son of man in heaven - It seems a little before he himself descends. The sun, moon, and stars being extinguished, (probably not those of our system only, ) the sign of the Son of man (perhaps the cross) will appear in the glory of the Lord.
31. They shall gather together his elect - That is, all that have endured to the end in the faith which worketh by love.
32. Learn a parable - Our Lord having spoke of the signs preceding the two grand events, concerning which the apostles had inquired, begins here to speak of the time of them. And to the question proposed, ver. 3, concerning the time of the destruction of Jerusalem, he answers ver. 34. Concerning the time of the end of the world, he answers chap. xxiv, 36. Mark xiii, 28; Luke xxi, 29. 34. This generation of men now living shall not pass till all these things be done - The expression implies, that great part of that generation would be passed away, but not the whole. Just so it was. For the city and temple were destroyed thirty-nine or forty years after.
36. But of that day - The day of judgment; Knoweth no man - Not while our Lord was on earth. Yet it might be afterward revealed to St. John consistently with this.
37. Luke xvii, 26. 40. One is taken - Into God's immediate protection: and one is left - To share the common calamities. Our Lord speaks as having the whole transaction present before his eyes.
41. Two women shall be grinding - Which was then a common employment of women. 42. Ye know not what hour your Lord cometh - Either to require your soul of you, or to avenge himself of this nation. Mark xiii, 33; Luke xii, 35; xxi, 34.
45. Who then is the faithful and wise servant - Which of you aspires after this character? Wise - Every moment retaining the clearest conviction, that all he now has is only intrusted to him as a steward: Faithful - Thinking, speaking, and acting continually, in a manner suitable to that conviction.
48. But if that evil servant - Now evil, having put away faith and a good conscience.
51. And allot him his portion with the hypocrites - The worst of sinners, as upright and sincere as he was once. If ministers are the persons here primarily intended, there is a peculiar propriety in the expression. For no hypocrisy can be baser, than to call ourselves ministers of Christ, while we are the slaves of avarice, ambition, or sensuality. Wherever such are found, may God reform them by his grace, or disarm them of that power and influence, which they continually abuse to his dishonour, and to their own aggravated damnation!
This chapter contains the last public discourse which our Lord uttered before he was offered up. He had before frequently declared what would be the portion of all the workers of iniquity. But what will become of those who do no harm? Honest, inoffensive, good sort of people? We have here a clear and full answer to this important question.
1. Then shall the kingdom of heaven - That is, the candidates for it, be like ten virgins - The bridemaids on the wedding night were wont to go to the house where the bride was, with burning lamps or torches in their hands, to wait for the bride groom's coming. When he drew near, they went to meet him with their lamps, and to conduct him to the bride.
3. The foolish took no oil with them - No more than kept them burning just for the present. None to supply their future want, to recruit their lamp's decay. The lamp is faith. A lamp and oil with it, is faith working by love.
4. The wise took oil in their vessels - Love in their hearts. And they daily sought a fresh supply of spiritual strength, till their faith was made perfect.
5. While the bridegroom delayed - That is, before they were called to attend him, they all slumbered and slept - Were easy and quiet, the wise enjoying a true, the foolish a false peace.
6. At midnight - In an hour quite unthought of. 7. They trimmed their lamps - They examined themselves and prepared to meet their God. 8. Give us of your oil, for our lamps are gone out - Our faith is dead. What a time to discover this! Whether it mean the time of death, or of judgment. Unto which of the saints wilt thou then turn? Who can help thee at such a season?
9. But the wise answered, Lest there be not enough for us and you! - Beginning the sentence with a beautiful abruptness; such as showed their surprise at the state of those poor wretches, who had so long received them, as well as their own souls. Lest there be not enough - It is sure there is not; for no man has more than holiness enough for himself. Go ye rather to them that sell - Without money and without price: that is, to God, to Christ. And buy - If ye can. O no! The time is past and returns no more!
13. Watch therefore - He that watches has not only a burning lamp, but likewise oil in his vessel. And even when he sleepeth, his heart waketh. He is quiet; but not secure.
14. Our Lord proceeds by a parable still plainer (if that can be) to declare the final reward of a harmless man. May God give all such in this their day, ears to hear and hearts to understand it! The kingdom of heaven - That is, the King of heaven, Christ. Mark xiii, 34; Luke xix, 12.
15. To one he gave five talents, to another two, and to another one - And who knows whether (all circumstances considered) there be a greater disproportion than this, in the talents of those who
have received the most, and those who have received the fewest? According to his own ability - The words may be translated more literally, according to his own mighty power. And immediately took his journey - To heaven.
18. He that had received one - Made his having fewer talents than others a pretense for not improving any. Went and hid his master's money - Reader, art thou doing the same? Art thou hiding the talent God hath lent thee?
24. I knew thou art a hard man - No. Thou knowest him not. He never knew God, who thinks him a hard master. Reaping where thou hast not sown - That is, requiring more of us than thou hast given us power to perform. So does every obstinate sinner, in one kind or other, lay the blame of his own sins on God.
25. And I was afraid - Lest if I had improved my talent, I should have had the more to answer for. So from this fear, one will not learn to read, another will not hear sermons!
26. Thou knewest - That I require impossibilities! This is not an allowing, but a strong denial of the charge.
27. Thou oughtest therefore - On that very account, on thy own supposition, to have improved my talent, as far as was possible.
29. To every one that hath shall be given - So close does God keep to this stated rule, from the beginning to the end of the world. Matt. xiii, 12.
30. Cast ye the unprofitable servant into the outer darkness - For what? what had he done? It is true he had not done good. But neither is he charged with doing any harm. Why, for this reason, for barely doing no harm, he is consigned to outer darkness. He is pronounced a wicked, because he was a slothful, an unprofitable servant. So mere harmlessness, on which many build their hope of salvation, was the cause of his damnation! There shall be the weeping - Of the careless thoughtless sinner; and the gnashing of teeth - Of the proud and stubborn. The same great truth, that there is no such thing as negative goodness, is in this chapter shown three times:
1. In the parable of the virgins; 2. In the still plainer parable of the servants, who had received the talents; and 3. In a direct unparabolical declaration of the manner wherein our Lord will proceed at the last day. The several parts of each of these exactly answers each other, only each rises above the preceding. 31. When the Son of man shall come in his glory, and all the holy angels with him - With what majesty and grandeur does our Lord here speak of himself Giving us one of the noblest instances of the true sublime. Indeed not many descriptions in the sacred writings themselves seem to equal this. Methinks we can hardly read it without imagining ourselves before the awful tribunal it describes.
34. Inherit the kingdom - Purchased by my blood, for all who have believed in me with the faith which wrought by love. Prepared for you - On purpose for you. May it not be probably inferred from hence, that man was not created merely to fill up the places of the fallen angels?
35. I was hungry, and ye gave me meat; I was thirsty, and ye gave me drink - All these works of outward mercy suppose faith and love, and must needs he accompanied with works of spiritual mercy. But works of this kind the Judge could not mention in the same manner. He could not say, I was in error, and ye recalled me to the truth; I was in sin, and ye brought me to repentance. In prison - Prisoners need to be visited above all others, as they are commonly solitary and forsaken by the rest of the world.
37. Then shall the righteous answer - It cannot be, that either the righteous or the wicked should answer in these very words. What we learn herefrom is, that neither of them have the same estimation of their own works as the Judge hath.
40. Inasmuch as ye did it to one of the least of these my brethren, ye did it to me - What encouragement is here to assist the household of faith? But let us likewise remember to do good to all men.
41. Depart into the everlasting fire, which was prepared for the devil and his angels - Not originally for you: you are intruders into everlasting fire.
44. Then will they answer - So the endeavour to justify themselves, will remain with the wicked even to that day!
46. And these shall go away into everlasting punishment, but the righteous into life everlasting - Either therefore the punishment is strictly eternal, or the reward is not: the very same expression being applied to the former as to the latter. The Judge will speak first to the righteous, in the audience of the wicked. The wicked shall then go away into everlasting fire, in the view of the righteous. Thus the damned shall see nothing of the everlasting life; but the just will see the punishment of the ungodly. It is not only particularly observable here
1. That the punishment lasts as long as the reward; but, 2. That this punishment is so far from ceasing at the end of the world, that it does not begin till then.
1. When Jesus had finished all these discourses - When he had spoken all he had to speak. Till then he would not enter upon his passion: then he would delay it no longer. Mark xiv, 1; Luke xxii, 1. 2. After two days is the passover - The manner wherein this was celebrated gives much light to several circumstances that follow. The master of the family began the feast with a cup of wine, which having solemnly blessed, he divided among the guests, Luke xxii, 17. Then the supper began with the unleavened bread and bitter herbs; which when they had all tasted, one of the young persons present, according to Exod. xii, 26, asked the reason of the solemnity. This introduced the showing forth, or declaration of it: in allusion to which we read of showing forth the Lord's death, 1 Cor. xi, 26. Then the master rose up and took another cup, before the lamb was tasted. After supper, he took a thin loaf or cake, which he broke and divided to all at the table, and likewise the cup, usually called the cup of thanksgiving, of which he drank first, and then all the guests. It was this bread and this cup which our Lord consecrated to be a standing memorial of his death.
3. The chief priests and the scribes and the elders of the people - (Heads of families.) These together constituted the sanhedrim, or great council, which had the supreme authority, both in civil and ecclesiastical affairs.
5. But they said, Not at the feast - This was the result of human wisdom. But when Judas came they changed their purpose. So the counsel of God took place, and the true paschal Lamb was offered up on the great day of the paschal solemnity.
6. Mark xiv, 3.
8. His disciples seeing it, had indignation, saying - It seems several of them were angry, and spoke, though none so warmly as Judas Iscariot.
11. Ye have the poor always with you - Such is the wise and gracious providence of God, that we may have always opportunities of relieving their wants, and so laying up for ourselves treasures in heaven.
12. She hath done it for my burial - As it were for the embalming of my body. Indeed this was not her design: but our Lord puts this construction upon it, to confirm thereby what he had before said to his disciples, concerning his approaching death.
13. This Gospel - That is, this part of the Gospel history. 14. Mark xiv, 10; Luke xxii, 3. 15. They bargained with him for thirty pieces of silver - (About three pounds fifteen shillings sterling; or sixteen dollars sixtyseven cents, ) the price of a slave, Exod. xxi, 32.
17. On the first day of unleavened bread - Being Thursday, the fourteenth day of the first month, Exod. xii, 6, 15. Mark xiv, 12 Luke xxii, 7
18. The Master saith, My time is at hand - That is, the time of my suffering. 20. Mark xiv, 17; Luke xxii, 14. 23. He that dippeth his hand with me in the dish - Which it seems Judas was doing at that very time. This dish was a vessel full of vinegar, wherein they dipped their bitter herbs.
24. The Son of man goeth through sufferings to glory, as it is written of him - Yet this is no excuse for him that betrayeth him: miserable will that man be: it had been good for that man if he had not been born - May not the same be said of every man that finally perishes? But who can reconcile this, if it were true of Judas alone, with the doctrine of universal salvation?
25. Thou hast said - That is, it is as thou hast said. 26. Jesus took the bread - the bread or cake, which the master of the family used to divide among them, after they had eaten the passover. The custom our Lord now transferred to a nobler use. This bread is, that is, signifies or represents my body, according to the style of the sacred writers. Thus Gen. xl, 12, The three branches are three days. Thus Gal. iv, 24, St. Paul speaking of Sarah and Hagar, says, These are the two covenants. Thus in the grand type of our Lord, Exod. xii, 11, God says of the paschal lamb, This is the Lord's passover. Now Christ substituting the holy communion for the passover, follows the style of the Old Testament, and uses the same expressions the Jews were wont to use in celebrating the passover.