Notes on the Old and New Testaments

17th. Men often tell a direct falsehood, rather than acknowledge the truth. Ver. 27. Especially is this the case when the truth makes against them.

18th. Double-dealing, and an attempt to evade the truth, commonly lead into difficulty. If these men had been honest, they would have had far less trouble. Ver. 27.

19th. A state of gross open sin is often more hopeful than one of hypocrisy, pride, and self-conceit, together with external conformity to rehgion. Ver. 28. Multitudes of profane and licentious people may be saved, while the proud and self-righteous will be cut off. The reason is: 1st. That the wicked, the gross, have no righteousness on which they can pretend to rely. 2d. Nothing so effectually prevents religion as pride and self-confidence. 3d. It is more difficult to make a proud Pharisee see his sins. 4th. There is often really more ingenuousness and candor, and less of malignity against the gospel, among the openly wicked than among those who are outwardly righteous, b\U who are inwardly like whited sepulchres, full of dead men's bones and all uncleanness.

20th. Muhitudes of people profess to go, and go not. Ver. 30. They profess to love God, and love themselves better. They profess to obey him, and yet obey their lusts. They are hypocrites, and destruction must come upon

21st. Sinners when they see the effect of truth on others, should repent. Ver. 32. It is proof of the truth of religion; and they as much as others need it.

22d. We see the goodness of God in sending his messengers to a lost world. Vs. 33—38. H s prophets he sent one

like unto a certain king, which made a * marriage ior his son.

3 And ■= sent forth his servants to call them that were bidden to the wedding: and they would not come.

after another, and they were put to death. Ilis well-beloved Son he sent, and he also was put to death. Nor is his mercy yet stayed. He still sends his message to sinners. Thousands have died as his Son did, in attempting to spread the gospel — but still he sends it. We have often, often, rejected it, yet still he sends it. What earthly monarch would be treated in this manner? What earthly parent would be so kind?

23d. If we improve not our privileges, they will be taken away from us. Ver. 43. The gospel will be sent to many of the heathen, and they will be saved. Wo to those who have had it all their lives, and are not saved.

2. The kingdom of heaven. Note, Matt. iii. 2. The phrase here means, ' God deals ^\'ith man in his kingdom, or in regard to the dispensation of the gospel, as a certain king did,' &c. This parable refers undoubtedly to the rejection of the Jews, and to the calling of the Gentiles. The gospel, with all its privileges, was oflered to the Jewish people; but through their wickedness and pride they rejected it, and all its blessings were offered to the Gentiles, and accepted. This is the general truth. Many circumstances are thrown in to fill out the narrative, which cannot be particularly explained. ^ A marriage for his so7i. Rather a marriage-feast, or a feast on the occasion of the marriage of his son. The king here doubtless represents God, providing for the salvation of the world.

3. Andsenl forth his servants. These represent the messengers that God has sent to invite men to his kingdom. IT To call them that were biddev,. That is, to give notice to those who had before been invi'.ed, that the feast wa*«

4 Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner; my oxen and my fallings are killed, and all things are ready: come unto the marriage.

5 But they made light''' of it, and went their ways, one to his farm, and another to his merchandise:

6 And the remnant took his servants, and entreated * them spitefully, and slew them.

7 But when the king heard thereof, he was wroth: and he sent forth

ready. It appears that there were two invitations, one considerably previous to the time, that they might have opportunity to prepare for it, and the other to give notice of the precise time when they were expected, "^l The wedding. The marriage-feast. The same word ir.the original as in verse 2. V They u 9uld not come. They might have come if they chose, but tl: ■' would not. So all the difficulty that tinners ever labor under in regard to salvation, is in the will. It is a fixed determination not to come, and be saved.

4. Other servants. Who might press it on their attention. So God repeats his message to sinners, when they reject it. ^ My dinner. This word literally denotes the meal taken about noon. It is also taken for a meal in general. As marriages were, among eastern nations, in the evening, it refers here to a meal taken at that time. IT Fatlings. This word does not refer to any particular species of animals. It denotes any fat animals. As oxen are also mentioned, however, it refers here probably to lambs, or calves. 2 Sam. vi. 13. 1 Chron..xv. 26.

5. But they made light of it. Treated it with contempt, as a thing of no consequence: — an exact representation of the conduct of sinners in regard to the gospel. If One to his farm, &c. So men are engaged so much in their worldly employment, that they pretend thoy have no time to attend to religion. The world is in their view of more vahie than God. "^ 3Ieichandise. Traffic, irading.

8 Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.'^

9 Go ye therefore into the highways; and as many as ye shall find, bid to the marriage.

10 So those servants went out into the highways, and gathered together all, ^ as many as they found, both bad and good: and the wedding was furnished with guests.

part made light of it, and treated it with silent contempt, and coolly went about their business. The others were not satisfied with that, but showed positive malignity. Some sinners seem to be well satisfied by merely neglecting religion; while others proceed against it with open violence and bitter malice. IT Entrected them spitefully. Used harsh and opprobrious words. Reviled and abused them. This was done because they hated and despised the king. So sinners often abuse and calumniate ministers of religion because they hate God, and can in no way else show it so well.

7. But when the Jcing heard, &LC. This doubtless refers to the Jews, and to Je rusalem. They were murderers, having slain the prophets; and God was about to send forth the armies of the Romans under his providential direction, and to burn up their city. Note, Matt, x.xiv. IT Wroth. Angry; displeased.

9. The highivat/s. Literally, the exit or going out of tlie paths or roads. li means the square, or principal street, into which a number of smaller streets enter; a place, therefore, of confluence, where many persons would be seen, and persons of all descriptions. By this IS represented the offering of the gosjjei to the Gentiles. They were commonlj regarded among the Jews as living it highways and hedges — cast out, poo: and despised.

10. Bad and good. All dcscriptiom of people. None are good by nature if they were, they would not need the gospel. But some are worse thar

11 And when the king came in to " see the guests, he saw there a man which had not on a wedding 'garment:

12 And he saith unto him, Friend, now earnest thou in hither, not having a wedding garment 1 And he <vas ' speechless.

11. A Tnaii which had not on a wedding garment. Anciently kings and princes were accustomed to make presents of changes of raiment to their friends and favorites, to refuse to receive which was an expression of highest contempt. Gen. xlv. 22. 2 Kings x. 22. Esther vi. S; viii. 15. It was, of course, expected that such garments would be worn when they came into the presence of the benefactor. The garments worn on festival occasions were chiefly long white robes; and it was the custom of the person who made the feast to prepare such robes to be worn by the guests. This renders the conduct of this man more inexcusable. He came in his common ordinary dress, as he was taken from the highway; and though he had not a garment of his own suitable for the occasion, yet one had been provided for him, if he had applied for it. His not doing it, was expressive of the highest disrespect for the king. — This beautifully represents the conduct of the hypocrite in the church. A garment of salvation might be his, wrought by the hands of the Saviour, and dyed in his blood. But the hypocrite chooses the filthy rags of his own righteousness, and thus offers the highest contempt for that provided in the gospel. He is to blame, not for bein^ invited; not for coming, if he would come — for he is i'reely invited; but for offering the highest contempt to the King of Zion, in presenting himself with all his filth and rags, and in refusing to be saved in the way provided in the gospel.

\2. Friend. YlviX\\ev, companion. The word does not imply friendship. IT He VMS speechles:^. He had no excuse. So it will be with all hypocrites.

13 Then said the king to tiie servants, Bind him hand and foot, and take him '' away, and cast him into outer darkness: ' there shall be weeping and gnashing of teeth.

14 For ■'' many are called, but few are chosen.

15 Then ^ went the Pharisees

14. Many are called, hut few are chosen. Our Saviour often uses this expression. It was probably prover- i bial. The Jews had been called,^ but j few of them had been chosen to life. The great mass of the nation were wicked, and showed by their lives that they were not chosen to salvation. The Gentiles also were invited to be saved. Isa. xlv. 22. Nation after nation has been called; but few, few, have yet showed that they were real Christians, the elect of God. It is also true, that many who are in the church may prove to be without the wedding garment, and show at last that they were not the chosen of God. This remark in the 14th verse is the inference from the wkole parable, and not of the part about the man without the wedding garment. It does not mean, therefore, that the great mass in the church are simply called and not chosen, or are hypocrites; but the great mass in the human family, in the time of Christ, who had been called, had rejected the mercy of God.

15 — 22. The Pharisees and Herodians cTideavor to entaitgle Jesus. This narrative is also found in Mark xii. 12 — 17; Luke.xx. 20—26.

15. • Then v)ent the Pharisees. See Note, Matt. iii. 7. ^ How they might entangle him. To entangle means to ensnare, as birds are taken by a net. This is done secretly, by leading them within the compass of the net, and then suddenly sprincring it over them. So to entangle is artfully to lay a plan for enticing, to beguile by proposing a question, and by leading, if possible, to an incautious answer. This was tlie kind proposed here to Jesus. "^ In his talk. The word his is supplied here by the translators, perhaps iini>roperly. I'

and took counsel how they might entangle him in his talk.

16 And they sent out unto him their disciples, with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for

msans in conversation, or by talking with him; not alluding to any thing he had before said.

16. The Herodians. It is not certainly known who these were. It is probable that they took their name from Herod the Great. Perhaps they were first a political party, and were then distinguished for holding some of his peculiar opinions. Dr. Prideaux thinks that those opinions referred to two things; the first respecting subjection to a foreign power. The law of Moses was, that a stranger should 7iot he set over the Jews as a king. Deut. xvii. 15. Herod, who had received the kingdom of Judea by appointment of the Romans, held that the law of Moses referred only to a voluntary choice of a king, and did not refer to a necessary submission, where they had been overpowered by force. They supposed, therefore, that it was lawful in such cases to pay tribute to a foreign prince. This opinion was, however, extensively unpopular among the Jews, and particularly the Pharisees, who looked upon it as a violation of their law, and all the acts growing out of it as oppressive. Hence the difficulty of the question proposed by them. Whatever way lie decided, they supposed he would be involved in difficulty. If he should say it was not lawful, the Herodians were ready to accuse him as being an enemy of Caesar; if he said it was lawful, the Pharisees were ready to accuse him to the people of holding an opinion extremely unpopular among ihcm, and as being an enemy of their rights. The other opinion of Herod, which they seem to have followed, was, that when a people were subjugated by a f ireign force, it was right to adopt the rites and customs of their religion. This was vyhat was meant by the leaven of Herod. Mark viii. 15. The Herodians and Sadducees seem on most questions to have been united. Compare Matt. xvi. 6;

17 Tell us therefore, What thinkest thou 1 Is it lawful to give tribute unto Cesar, or not 1

18 But Jesus perceived their wickedness, and said. Why tempt ye me, ye hypocrites 1

Mark viii. 15. IT We know that thou art true. A hypocritical compliment, not believed by them, but artfully said, as compliments often are, to conceal their true design. H Neither carest thou for any man. That is, thou art an independent teacher, delivering your sentiments without regard to the fear or favor of man. This was true, and probably they believed this. Whatever they might believe about him, they had no reason to doubt that he deUvered his sentiments openly and freely. IT For thou regardest not the person of men. Thou art not partial. Thou wilt decide according to truth, and not from any bias towards either party. To regard the person, or to respect the person, is in the Bible uniformly used to denote partiality; or being influenced in a decision, not by truth, but by previous attachment to a person, or one of the parties — by friendship, or bias, or prejudice. Lev. XLX. 15. Jude 16. Deut. xvi. 19. 2 Sam. xiv. 14. Acts x. 34. James ii. 1, 3, 9. 1 Pet. i. 17.

17. Is it lawful to give tribute unto CcEsar? Tribute was the tax paid to the Roman goyernment. 'H Cmsar. The Roman emperor. The name CcBsar, after the time of Julius Caesar, became common to all the emperors, as Pharaoh was the common name of all the kings of Egypt. The Ccnsar that reigned at this time was Tiberius — a man distinguished for the grossest vices and most disgusting and debasing sensuality.

18. Jesjis perceived their wickedness This must have been done by his power of searching the heart, and proves that he was omniscient. No mere man has the power of discerning the motives of others. ^ Tempt ye me. Try me, or endeavor to lead mc into difficulty by an insidious question. If Hypocrites. Dissemblers. Professing to be candid inquirers, when their only object is to lead into difhculty. Note, Matt. vi. 2

19 Sliew me the tribute-money. And they brought unto him a ' penny.

20 And ho saith unto them, Whose is this image and '' superscription 1

21 They say unto him, Cesar's. Then saith he unto them. Render " therefore unto Cesar the things which are Cesar's, and unto God ' the thing's that are God's.

22 When they had heard these words, they marvelled, and left him, and went their way.

23 The ' same day came to him the Sadducees, which "^ say that

19. The tribute money. The money m which the tribute was paid. This was a Roman coin. The tribute for the teinple service was paid in the Jevvish shekel; that for the Roman government in foreign coin. Their having that coin about them, and using it, was proof that they themselves held it lawful to pay the tribute; and iheir pretensions, therefore, were mere hypocrisy. ^ A penny. A Roman denarius, worth about fourteen cents.

20. This image. The likeness of the reigning prince was probably struck on the coins, as it is now on Spanish coins. ^ Superscription. The name and titles of the emperor.

21. Render, therefore, to Ccesar, &c. Cffisar's image and. name on the coin proved that it was his. It was proper, therefore, to give it back to him when he called for it. But while this was done, he took occasion to charge them also to give to God what he claimed. This may mean either, 1st. The annual tribute due to the temple service, implying that paying tribute to Caesar did not free them from the obligation to do that; or, 2d. That they should give their hearts, lives, property, and influence, all to God, as his due.

22. They marvelled. They had been foiled in their attempt. Though he had appareiuly decided in favor of the Herodians, yet his ansv\'cr confounded both parties, and wholly prevented the use which they intended to make of it. It was so wise -it so clearly detected their

24 Saying, Master, Moses said If' a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother

25 Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother:

26 Likewise the second also, and the third, unto the ^ seventh.

27 And last of all the woman died also.

wickedness, and foiled their aim — that they were confounded, and retired covered with shame.

23 — 33. Coiiversatio7i of Jesus with the Sadducees respecting the resurrection. See also Mark xii. 18 — 27; Luke XX. 27—38.

23. The same day came the Sadducees. For an account oi the Sadducees see Note, Matt. iii. 7. 11 No resurrection The resurrection literally means the raising up the body to life after it is dead. John xi. 24; v. 29. 1 Cor. xv. 22. But the Sadducees not only denied this, but also a future state, and the separate existence of the soul after death, as well as the existence of angels and spirits. Acts xxiii. 8. Both these doctrines have commonly stood or fallen together, and the answer of our Saviour respects both; though it more distinctly refers to the separate existence of the soul, and to a future stale of, rewards and punishments, than to the resurrection of the body.

24. Saying, Master, Biases said, &,c. Deut. XXV. 5, G. This law was given by Moses in order to keep the fainilies and tribes of the Israelites distinct, and to perpetuate them. If Eaise up seed unto his brother. That is, the children shall be reckoned in the genealogy of the deceased brother; or, to all civil purposes, shall bo considered as his.

25 — 28. There were with us setien brethren. It is probable that they stated a case as difficult as possible; an'J

whose wife shall she be of the seven ■? for they all had her.

29 Jesus answered and said unto them, Ye do err, not " knowing the scriptures, nor the power of God.

30 For in the resurrection they neither marry, nor are given in marriage, but are as the angels ^ of God in heaven.

though no such case might «ave occurred, yet it was supposabk-. and in their view it presented a real dithcuhy. The difficulty arose from the liict that they supposed that substantiady the same state of things takes place in the other world as here; that husbainis and wives must be reunited; and thev professed not to be able to see how one woman could be the wife of seven iuen. 29. Ye do err, not hnowing, &c. They had taken a wrong view oi the doctrine of the resurrection. It was Mot taught that men would marry theic. The scriptures, here, mean the books of the Old Testament. By appealing to them, he showed that the doctrine of the future state was there, and that the Sadducees should have believed it as it was, and not have added the absurd doctrine to it that men must live there as they do here. The way in vvhich the enemies of the truth attempt to make a doctrine of the Bible ridiculous is by adding to it, and then calling it absurd. He produced a passage from the books of Moses (ver. 32), because they had also appealed to his writings. V. 24. Other places of the Old Testanient asserted it more clearly (Dan. xii. 2; Isa. xxvi. 19); but he wished to meet thpm on their own ground. None of those scriptures asserted that men would live there as they do here, and therefore their reasoning was false. "^ Nor the power of God. They probably denied, as many have done since, that God could gather the scattered dust of the dead, and remould it into a body On this ground they affirmed that tii3 doctrine could not be true — opposing reason to revelation, and supposing that infinite power could not rcaraanize a body that it had at first organized, and raise a body from its own lust wluch it had at first raised from aothing.

31 But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying,

32 I " am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.

30. Neither marry, &c. This was 3 full answer to the objections of the Sad ducees. ^ But are as the angels of God. That is, in the manner of their intercourse; in regard to marriage, and the mode of their existence. Luke adds, that they shall be equal to the angels. That is, they shall be elevated above the circumstances of mortahty, and live in a manner, and in a kind of intercourse, equal to the 'angels. It does not imply that they shall be equal in intellect, but only in the circumstances of their existence, as that is distinguish ed from the way in which mortals five He also adds, " neither do they die any more, but are the children of God, being the children of the resurrection," or being accounted worthy to be raised up to life, and therefore sons of God raised up to him.

31, 32. As touching, &c. That is, in proof that the dead are raised. The passage which he quotes is recorded in Ex. iii. 6, 15. This was at the burning bush. (Mark and Luke.) Abraham, Isaac, and Jacob, had been long dead when Moses spoke this: Abraham 32S years, Isaac 224, and Jacob 198. Yet God spake then as being still their God. They must, therefore, be still somewhere living; for God is not the God of the dead; i. e., it is absurd to say - that God rules over those who are extinct or annihilated, but he is the God only of those who have an existence. Luke adds, all live unto him. That is, all the righteous dead; all of whom he can be properly called their God, five unto his glory. This passage does not prove directly that the dead body would be raised, but only by consequence. It proves that Abraham, Isaac, and Jacob, had aa existence then, or that their souls were alive. This the Sadducees denied. Acts xxiii. 8. And this was the main point in dispute. If this ^vas

33 And when the multitude heard 1 was a lawyer, asked hir7i a question,

34 But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.

idniitted — if there was a state of rewards and punishments — thea it would Easily follow that the bodies of the dead would be raised.

34 — ^tO. Jesus converses with a Pharisee respecting the law. See also Mark xii. 2S— 34.

34. The Pharisees — were gathered together. That is, either to rejoice that their great rivals, the Sadducees, had been so completely silenced, or to lay a new plan for ensnaring him, or perhaps both. They would rejoice that the Sadducees had been confounded, but they would not be the less desirous to involve Jesus in difficulty. They therefore endeavored, probably, to find the most difficult question in dispute among themselves, and proposed it to him to perplex him.

35. A lawyer. This does not mean one that practised law, as among us; but one learned or skilled in the law of Moses. Mark calls him 07ie of the Scribes. This means the same thing. The scribes were men of learning; particularly men skilled in the law of Moses. He had heard him reasoning with the Sadducees, and perceived that he answered them well; and he was thought to be better qualified to hold a debate with him. (Mark.) This man was probably of a candid turn of mind; perhaps willing to know the truth; and not entering very fully into their mahcious intentions, but acting as their agent. Mark xii. 34. If Tempting him. Trying him. Proposing a question to test his knowledge of the law.

36. Which is the greit commandment. That Ls, the greatest commandment, or the- one most importn.nt. The Jews »re said to have divided the law into greater and smaller commandments. Which was of the greatest importance they had not determined. Some held that it was the law respecting sacrifice; others, that respecting circumcision;

tempting him, and saying,

36 Master, which is the great commandtnent in the law?

37 Jesus said unto him, Thou ' shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.

others, that pertaining to washings and purifying, &c. H The law. The word law has a great variety of significations; it means, commonly, in the Bible, as it does here, the law given by 3Ioses, recorded in the first five books of the Bible.

37. Jesus said unto him, &-c. Mark says that he introduced this by referring to the doctrine of the unity of God — " Hear, O Israel I the Lord thy God is one Lord" — taken from Deut. vi. 4 This was said, probably, because all true obedience depends on the correct knowledge of God. None can keep his comandments who are not acquaint ed with his nature, his perfections, and his right to command. IT Thou shalt love the Lord thy God, &c. The meaning of this is, thou shalt love him with all thy faculties or powers. Thou shalt love him supremely, more than all other beings and things, and with all the ardor possible. To love him with all the heart is to fix the affections supremely on him, more strongly than on any thing else, and to be willing to give up all that we hold dear at his command. IT With all thy soul. Or, with all thy life. This means, to bo willing to give up the life to him, and to devote it all to his service; to live to him, and to be willing to die at his command. IT With all thy mind. To submit the intellect to his will. To love his law and gospel more than we do the decisions of our own minds. To be wiUing to submit all our faculties to his teaching and guidance, and to devote to hiin all our mtellectual attainments, and all the results of our intellectual efforts. ^ With all thy strength. (Mark.) With all the faculties of soul and body. To labor and toil for his glory, and to make that the great object of all our efforts.

33. This is the irst and great commandmen:. This commandment is found in Deut. vi. 5. It is the first and

38 This is the commandment.

39 And the seci uid is like unto it, " Thou shall love thy neighbour as thysejf.

40 On these two commandments 'hang all the law and the prophets.

greatest of all; Jirst, not in order of tvne, but of importance; greatest in dignity, in excellence, in extent, and duradon. It is the fountain of all others. All beings are to be loved according to their excellence. As God is the most excellent and glorious of all beings, he IS to be loved supremely. If He is loved aright, then our affections will be directed towards all created objects in a fight manner.

39. The second is like unto it. Lev. six. 18. Resembles it in importance, dignity, purity, and usefulness. This had not been asked by the lawyer, but Tesus took occasion to acquaint him with the substance of the whole law. For its meaning see Note, Matt. xix. 19. Comp. Rom. xiii. 9. Mark adds, there is no greater commandment than these. None respecting circumcision ar sacrifice is greater. They are the fountain of all.

40. On these tioo commandments hang, &c. That is, these comprehend the substance of what Moses in the law, and what the prophets have spoken. What they have said has been to endeavor to win men to the love of God and each other. Love to God and man comprehends the whole of religion; and to produce this has been the design of Moses, the prophets, the Saviour, and the apostles.

Mark (xii. 32—34) adds that the scribe said, " Well, Master, thou hast said the truth;" and that he assented to what.Tesus had said, and adm.itted that to love God and man in this manner was more than all burnt offerings and sacrifices; that is, was of more value or importance. Jesus, in reply, told him that he was " not far from the kingdom of heaven;" i. e., by his reply he had shown that he was almost prepared to receive the doctrines of the gospel. He jiad shown a real acquaintance with the iaw, which showed that he was nearly prepared to receive the teachhigs of Je* 9US N<yc, Matt. iii. 2.

41 While tr.e Pharisees were gathered together, Jesus asked them,

42 Saying, What « think ye of Christ ■? whose son is he? They say unto him, The So7i of David.

Mark and Luke say that this had such an effect on them that no man, after that, durst ask him any question. Luke XX. 40. Mark.xii. 34. This does not mean that none of his disciples durst ask him any question, but none of the Jews. He had confounded all their sects — the Herodians (Matt. xxii. 15— 22); the Sadducees (23 — 33); and last, the Pharisees (34 — 10.) All finding themselves unable to confound him, they gave up the attempt.

41. While the Pharisees. &i.c. Jesus, having confounded the great sects of the Jews, proceeds in his turn to propose to them a question for their solution. This was done, not for the purpose of vain parade and triumph, but, 1st, to show them how ignorant they were of their prophecies. 2d. To humble them in view of their ignorance. 3d. To bring to their attention the true doctrine respecting the Messiah — his being possessed of a character superior to that of David, the most mighty king of Israel— being his Lord, at the same time that he was his descendant.

42. What think ye of Christ? What are your views respecting the Messiah, or the Christ, especially respecting his genealogy? He did not ask them their views respecting him in general, but only respecting his ancestry. The article should have been retained in the translation— /Ae Christ, or the Messiah. He did not ask them their opinion respecting himself, his person, and work, as would seem in our translation; but their views respecting the Messiah whom they expected. "iT Whose son in he? Whose descendant? Note, Matt. i. 1. ITT/ie son of David. The descendant of David, according to the promise.

43. How then, 8i,c. How is this doctrine;, that he is descended from David, consistent with what David said when doth David in spirit call him" Lord 1 saying-,

44 The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.

he calls him lord? How can your opinion be reconciled with that? That is recorded in Psalm ex. 1. A lord or master is a superior. The word here docs not necessarily imply divinity, but only superiority. David calls him his superior, his lord, his master, his lawgiver; and expresses his willingness to obey him. If the Messiah was to be merely a descendant of David, as other men descended from parents — if he was to have a imnian nature only, as you Jews suppose — if he did not exist when David wrote — wiiii what propriety could he, then, call him his lord? ^ In spirit. By the inspiration of the Holy Spirit. As a prophet. Acts ii. 30; i. 16. 2 Sam. xxiii. 2.

44. The Lord said, &.C. This is the language of David. ' Jehovah said to my lord — the Blessiah — sit thou,' &,c. This was a prediction respecting the exaltation of Christ. To be raised to the right hand of a king was significant of favor, trust, and power. Note, Matt. XX. 21. This was done respecting Chriait. Mark xvi. 19. Acts vii. 55. Rom. viii. 34. Eph. i. 20. Heb. i. 3; viii. 1; x. 12. If Thine enemies thy footstool. A footstool is that which is under the feet when we are sitting — implying that we have it under subjection, or at our control. So he shall put all enemies imder his feet — all his spiritual foes — all that rise up against him. Ps. ii. 9, 12. Heb. x. 13. 1 Cor..w. 25.

45. If David. &c. If he was then David's lord; if he was his superior; if he had an existence at that time; how could he be descended from him. They could not answer him. Nor is there any way of answering the question but by the adinission that the Messiah was divine as well as human. That he had an existence at the time of David, and was his lord and master, his God and king — and that as man he R'as descended from him.

45 If David then call him Lord, how is he his son ]

46 And 'no man was able to answer him a word; neither ' durst any man, from that day forth, ask him any more questions.

vited to be saved, reject the gospel, and perish in their sins. Ver. 3.

2d. If they perish, they only will be to blame. I'he offer was freely made, the salvation was provided, and the, only reason why they were not saved was because they would not come.

3d. Attention to the affairs of this life, the love of the world, will shut many out of the kingdom of heaven. Ver. 5. Some attention to those things is necessary; but such as to lead to the loss of the soul never can be right.

4th. It is treating God ungratefully to reject his Gospel. Vs. 3 — 5. He has sent his Son to die for us. He has entreated us to be saved. He has followed us with mercies. And to reject all these, and refuse to be saved, is to treat him with contempt, as well as to overwhelm ourselves in condemnation. Man has no rigid to he damned. He is under the most solemn obligations to be saved. And after what God has done for us, deep and awlul wo will await us if we are so foolish and wicked as to be lost.

5th. Many of the poor and needy will be saved, while the haughty and rich will perish for ever. Vs. 9, 10.

6th. Let those who make a profession of religion look often to the great day when Christ will search them. Ver. 11. There is a day coming that will try us. His eye will be upon us. He will read our hearts, and see whether we are clothed in his righteousness, or only the filthy rags of our own,

7th. A profession of religioii will no. save us. Vs. 11 — 13. It is foolish to deceive ourselves. It is vain to attempt to deceive God. Nothing but genuine piety, true faith in Jesus, and a holy life, will save us. God asks not profession merely, but the heart. He asks not mockery, but sincerity; not pretension, but reality.

8th. The hypocrite must perish. Ver. 13. It is right that he should perish. Ho knew his Master's v.'ill, and v.^riln not do it He must perish with an awful condemnation. No man sins amidst so much light; none with so high a hand. No sin is so awful as to attempt to deceive God, and to palm pretensions on him for reality.

9th. Pretended friends are sometimes more dangerous than avowed enemies. Ver. 16. Pretended friendship is often for the purpose of decoying us into evil. It throws us off our guard, and we are more easily taken.

10th. The truth is often admitted by wicked men from mere hypocrisy. Ver. 16. It is only for the purpose of deceiving and leading into sin.

11th. Wicked men can decide correctly on the character of a public preacher. Ver. 16. They often admit Iiis claim in words, but for an evil purpose.

12th. It may be right for us sometimes to attend to artful and captious questions. Ver. 18. It may afford opportunity to do good, to confound the wicked, and to inculcate truth.

13th. No cunning can overreach God. Ver. 18. He knows the heart, and he will perceive the wickedness of all who attempt to deceive him.

14th. It is right to obey the law of the land. Ver. 21. Consciejitious Christians maJie the best citizens.

15th. We should give honor to civil rulers. Ver. 21. We should pay respect to the office, whatever may be the character of the ruler. We should speak well of it, not abuse it, yield proper obedience to the requirements, and not rebel against it. Men may be wicked w4io hold an office, but the office is ordained by God (Rom. xiii. 1, 2); and for the sake of the office we must be patient, meek, submissive, and obedient. Matt, xxiii. 3.

IGth. Yet we are to obey civil rulers no farther than their commands are consistent with the law of God. Ver. 21. God is to be obeyed rather than man. And when a civil ruler commands a thing contrary to the laws of the Bible and the dictates of our con- 6cienc6s, we ma}', we must resist it

17th. The objections of men to the doctrines of the Bible are founded on ignorance of what those doctrines are, and distrust of the power of God. Ver. 2y. Men often set up a notion which they call a doctrine cf the Bible, and then Cght a ihadow, and think they have confuted the truth of God, while the truth was untouched. It is a totally different thing from what they supposed.

18th. When men attack a doctrine, they should be certain that they understand It. Ver. 29. The Sadducees did not understand the true doctrine of the resurrection. The inquiry which they should have made was, whether they had correct views of it. This is ths inquiry which men ought always first to make when they approach a doctrine of the Bible.

19th. We learn the glory and hap piness of the state after the resurrection. Ver. 30. (Luke.) We shall be in some respects equal to the angels. Like them we shall be free from sin, suffering, and death. Like them we shall be complete in knowledge and felicity. Like them we shall be secure of eternal joy. Happy are those, the good of all the earth, who shall have part in that resurrection of the just.

20th. The dead shall be raised. Vs. 31, 32. There is a state of happiness hereafter. This the gospel has reveal ■ ed; and it is the most consoling and cheering truth that has ever beamed upon the heart of man.

21st. Our pious friends that have died are now happy. Vs. 31, 32. They are with God. God is still their God. A father, or mother, or sister, or friend, that may have left us, is there — there in perfect felicity. We should rejoice at that, nor should we wish them back to the poor comforts and the many sufferings of this world.

22d. It is our duty to love God with all the heart. Ver. 37. No half, formal, cold, and selfish affection comes up to the requirement. It must be full, entire, absolute. It must be pleasure in all his attributes — his justice, his power, his purposes, as well as his mercy and his goodness God is to be loved just as he is. If man is not pleased with his whole character, he is not pleased with him at all.

23d. God is worthy of love. He is perfect. He should be early loved. Children should love him more than they do father, or mother, or friends. Their first affections should be fi.xed on God, and fixed on him supj-emely, till they die.

24th. We must love our neighbor. Ver. 39. We mu.st do to all as wf

THEN spake Jesus to the multitude, and to his disciples,

2 Sayiiiff, The " scribes and the Pharisees sit in Moses' seat:

3 All therefore whatsoever they lid you observe, that observe and

'.roulJ have them io to us. This is ihc law and the prophets. This is the way of jus'iice, of peace, of kindness, jf charity, and of benevolence. If all men obeyed these laws, the earth would be a paradise, and man would taste the bliss of heaven here below.

25th. We may ask here of each one, what think you of Christ? Ver. 42. What think you of tlie necessity of a Saviour? What think you of his nature? Is he God as well as man, or do you regard him only as a man? What think you of his character? Do you see him to be lovely and pure, and IS he such as to draw forth the warm affections of your heart? What think you of salvation by him? Do you depend on him, and trust in him, and expect heaven only on the ground of his merits? Or do you reject and despise him, and would you have joined in putting him to death? Nothing more certainly tests the character, and shows what the feelings are, than the views which we entertain of Christ. Error, here, is fatal error; but he who has just views of the Redeemer, and right feehngs towards him, is sure of s.^l-

26th. We have in this chapter an illustrious specimen of the wisdom of, Jesus. He successfully met the snares of his mighty and crafty foes, and with infinite ease confounded them. No art of man could confound him. Never was wisdom more clear, never more triumphant.

CHAPTER XXIII. 2. Scribes and Pharisees. Note, Matt. iii. 7. ^ Moses' seat. Moses was a legislator of the Jews. By him the law was given; and the office of explaining that law devolved on the scribes and Pliarisees. In the synagogues they oat while expounding the law, and rose when they read it. By sitting i?i the teat <if Moses we al 3 to understand au- 22*

do; but do not ye after their works • for '' they say, and do not,

4 For tiiey bind heavy burdens, ' and grievous to be borne, and lay them on men's sTioulders; but they themselves will not move them with one of their fingers.

thority to teach the law. Or, as he taught the nation by giving the law, so they taught it by explaining it.

3. All, therefore, whatsoever, &c. That is, all that they teach consisten' with the law of Moses; all the commands of Moses which they read to you and properly explain. The word all could not be taken without such a restriction, for Christ himself accuses them of teaching many things contrary to that law, and of making it void by traditions. Matt..xv. 1 — 6. IT They say and do not. The interpretation they give to the law is in the main correct, but their lives do not correspond with their teaching. It is not the duty of men to imitate their teachers unless their lives are pure; but they are rather to obey the law of God than to frame their hves by the example of evil men.

4. They hind heavy burdens, &c. This phrase is derived from the custom of loading animals. The load or burden is bound up, and then laid on the beast. So the Pliarisees appoint weighty burdens, or grievous and heavy precepts, and insist that the people should obey them, though they lent no assistance. The heavy burdens refer not here to the traditions and foohsh customs of the Pharisees, for Jesus would not command the people to observe them; but they clearly mean the ceremonies and rites appointed by Moses, which Peter says neither they nor their fathers were able to bear. Acts.xv. 10. Those rites were numerous, expensive, requiring much time, much property, and laborious. The Pharisees were rigid in requiring that all the people should pay the taxes, give of their property, comply with every part ol the law with the utmost rigor, yet indulged themselves, and bore as little oi tlie expense and trouble as possible; so that where they could avoid it, they would not lend the least aid to the peo pie in the toils and expe nse of their re

5 But " all tlielr works they do

for to be seen of men: they make

ligious rites. ^ With one of their fingers. In the least degree. They will not render the least aid.

5. Their phylacteries. The word phylactery comes from a word signifying to keep, preserve, or guard. The name was given because phylacteries were worn as amulets or charms, and were supposed to defend them from evil. They were small sUps of parchment or vellum, on which were written certain portions of the Old Testament. The practice of using phylacteries was founded on a literal interpretation of that passage where God commands the Hebrews to have the law as a sign on their foreheads, and as frontlets between their eyes. (Ex. xiii. 16. Comp. Prov. iii. 1, 3; vi. 21.) One kind of phylactery was called a frontlet, and was composed of four pieces of parchment; on the first of which was written, Ex. xii. 2 — 10; on the second, Ex. xiii. 11 — 21; on the third, Deut. vi. 4 — 9; and on the fourth, Deut. xi. 18 — 21. These pieces of parchment, thus inscribed, they enclosed in a piece of tough skin, making a square, on one side of which is placed the Hebrew letter shin, ]l}, and bound them round then- oreheads with a thong or riband, when •hey went to the synagogue. Some tvore them evening and morning; and jthers only at the morning prayer.

As the token upon the hand was required, as well as the frontlets between ihc eyes, the Jews made two rolls of parchment, written in square letters, with an ink made on purpose, and with

6 And "^ love the uppermost rooms at feasts, and the chief seats in the synagogues,

much care. They were rolled up to a point, and enclosed in a sort of case of black calfskin. They were put upon a square bit of the same leather, whence hung a thong of the same, of about a finger in breadth, and about two feet long. These rolls were placed at the bending of the left arm, and after one end of the thong had been made into a little knot in the form of the Hebrew letter yod, "', it was wound about the arm in a spiral line, which ended at the top of the middle finger. The Pharisees enlarged them, or made them wider than other people, either that they might make the letters larger, or write more on them; to show, as they supposed, that they had peculiar reverence for the law. IT Enlarge the borders of their garments. This refers to the loose threads which were attached to the borders of the outer garment as a fringe. This fringe was commanded in order to distinguish them from other nations, and that they might remember to keep tlie commandments of God. Num. XV. 38— 40. Deut. xxii. 12. They made them broader than other people wore them, to show that they had pecuhar respect for the law.

6. The upp?rmost roomk.zt feasts. The word rooms, here, by no means expresses the meaning of the original. It would be correctly rendered the uppermost places or couches at feasts. To understand this it is necessary to remark that the custom among the Jews was not to eat sitting, as we do, but reclining on couches. The table was made by three tables, raised like our? and

7 And greetings in the markets, and to be called of men, Rabbi, Rabbi.

placed so as to form a square, with a clear space in the midst, and one end quite open. On the sides of them were placed cushions, capable of containing three or more persons. On these the guests reclined, leaning on their left side, with their feet extended from the table, and so lying that the head of one naturally reclined on the bosom of another. To recline near to one in this manner denoted intimacy, and was what was meant by lying hi the hosoin of another. John.xiii. 23. Luke.\vi. 22, 23. As the feet were e.vtended from the table, and as they reclined instead of sittino;, it was easy to approach the feet behind, and even unperceived. Thus in Luke vii. 37, 38, while Jesus

8 But » be not ye called Rabbi: for one is your Master, even Clirist; and all ye are brethren. a Ja.3.1.

reclined in this manner, a woman that had been a sinner came to his feet hehhid him, and washed them with her tears, and wiped them with the hairs of her head. She stood on the outside of the couches. So our Saviour washed the feet of his disciples as i.hcy reclined on a couch in this manner..John.xiii. 4 — 12. Whenever we read in the New Testament of sitting at meals, it always means reclining in this manner, and never sitting as we do. The chief scat, or the uppermost one, was the middle couch at the upper end of the table. This the Pharisees loved, as a post of honor or distinction. The annexed cut will fully illustrate the custom.

Chief teat'i in the ^i/nof^oguei The seats usually occupied by tiie elders of the synagogue, near the pulpit. They love a place of distinction. Note, Matt. iv. 23.

7. Greetings in the markets. Marks of particular respect shown to them in public places. Markets were places where multitudes of people were assembled together. They were pleased with particular attention among the multitude, and desired that all should show them particular respect. IT Greetings. Salutations. Gee Note, Luke x. 4. IT To be culled Rahhi, Eabbi. This word it.erally signilies great. It was a title given to eminent teachers of the law among the Jews; a title of honor and dignity, denoting their authority and al)ility to teach. They were gratified with such titles, and wished it given to themselves as denoting superiority. Every time it was given to them it implied their superiority to the persona who used it; and they were fond, therefore, of hearing it often applied to them. There were three titles in use among the Jews — Rab, Rabbi, and Rabhan — denoting different degrees of learning and ability, as literary degrees do among us.

9 And call no man your Father upon the earth: for one is your " Father, which is in heaven.

10 Neither be ye called masters: for one is your Master, even Christ.

11 But 'he that is greatest among you, shall be your servant.

disciples to seek such titles of distinction. The reason he gave was that he was himself their Master and Teacher. They were on a level; they were to be equal in authority; they were brethren; and they should neither covet nor receive a title which imphed either an elevation of one above another, or which appeared to infringe on the absolute right of the Saviour to be their only Teacher and Master. The command here is an express command to his disciples not to receive such a title of distinction. They were not to covet it; they were not to seek it; they were not to do any thing that implied a wish or a willingness that it sliould be appended to their names. Every thing which would tend to make a distinction among them, or destroy their parity; every thing which would lead the world to suppose that there were ranks and grades among them as ministers, they were to avoid. It is to be observed that the command is, that they were not to receive the title. ^' Be not ye called Eabbi." The Saviour did not forbid them giving the title to others when it was customary or not regarded as improper (Comp. Acts xxvi. 25); but thei/ were not to receive it. It was to be unknown among them. This title corresponds with the title "Doctor of Divinity,'" as applied to ministers of the gospel; and so far as I can see, the spirit oi^ the Saviour's command is violated by the reception of such a title, as it would have been by their being called Rabbi. It is a literary distinction. It does not appropriately pertain to office. It makes a distinction among ministers. It tends to engender pride, and a sense of superiority in those who obtain it; and envy and a sense of inferiority in those who do not; and the whole spirit and tendency of it is contrary to the " simplicity that is in Christ."

9. And call no man your father, &c. This does not of course forbid us to apply the term to our real father. Reli-

.12 And * whosoever shall exalt himself, shall be abased; and he that shall humble himself, shall be exalted.

13 But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against c Pr.t5.33. Ja.4.6.

gion requires all proper honor to be shown to him. Ex. xx. 12. Matt xv. 4. Eph. vi. 1, 2, 3. But the word fatlier also denotes authority, eminence, superiority, a right to commaiul, and a claim to particular respect. In this sense it is used here. In this sense it belongs eminently to God, and it is not right to give it to men. Christian brethren are equal. God only has supreme authority. He only has a right to give laws, to declare doctrines to bind the conscience, to punish disobedience. The Jewish teachers affected that title because they seem to have supposed that a teacher formed the man, or gave him real life, and sought there fore to be called father. Christ taught them that the source of all life and truth was God; and they ought not to seek or receive a title which properly belongs to him.

10. Neither — masters. Leaders. Those who go before others; who claim, therefore, the right to direct and control others. This was also a title conferred oil Jewish teachers.

Neither of these commands forbid us to give proner titles of civil office to men, or to render them the honor belonging to their station. Matt. xxii. 21. Rom. xiii. 7. 1 Peter ii. 17. They forbid the disciples of Jesus to seek or receive mere empty titles, producing distinctions among themselves, implying authority to control the opinions and conduct of others, and claiming that others should acknowledge them to be superior to them.

11,12. SeeN<jic,Matt.xx.26. Hethat humhleth himself. &c. God will exalt or honor him that is humble, and that seeka a lowly place among men. That is true religion, and God will reward it.

13. Wo unto you. You are guilty, and punishment will come unto you. He proceeds to state wherein they were guilty. This most eloquent, most appalling, and most terrible of all discourses ever dehvered to m »rtaLs was

men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.

pronounced in the temple, in the pre- B3.ice of muhitudes. Never was there more faithful dealing, more terrible reproof, more profound knowledge of the workings of hypocrisy, or more skill in detecting the concealments of sin. This was the last of liis public discourses; and it is a most impressive summary of all he ever had said, or had to say, of a wicked and hypocritical generation. ^ Scribes and Pharisees. Note, Matt, iii. 7. ^ Hypocrites. Note, Matt. vi. 2. T Ye sJtiit up the kingdom of heaven. Note, Matt. lii. 2. They shut it up by their doctrines. By teaching false doctrines respecting the Messiah; by bmding the people to an observance of their traditions; by opposing Jesus, and attempting to convince the people that he was an impostor, they prevented many from becoming his followers. Many were ready to embrace Jesus as the Messiah, and were about entering into the kingdom of heaven, i. e. the church — but they prevented it. Luke says (.\i. 52) they had taken away the key of knowledge, and thus prevented their entering in. That is, they had taken away the right interpretation of the ancient prophecies respecting the Messiah, and thus had done all they could to prevent the people from receivmg Jesus as the Redeemer.

14. Devour ividoivs^ houses. The word houses is here used to denote property or possessions of any kind. You take away, or get possession of by improper arts and pretences. This was done in two ways: 1st. They pretended to a very exact knowledge of the law, and to a perfect observance of it. They pretended to extraordinary justice to the poor, friendship for the distressed, and willingness to aid those who were vn embarrassed circumstances. They thus induced widows and poor people to commit the management of their properly to them, as guardians and executors, and then took advantage of them, and del landed them. 2d. They put on tlio appearance of great sanctity, and iniuroi\ man V conscientious but credulous

vour widows' houses, " and for a pretence, make long prayer: therefore ye shall receive the greater damnation.

women to give them much, under pre tence of devoting it to religious purposes ^ Long prayers. Their prayers are said to have been often three hours in length. One rule among them, says Lightfoot, was to meditate an hour, then pray an hour, and then meditate another hour — all of which was included in their long prayers or devotions. ^ Damnation. Condemnation. The word here probably refers to future punishment. It does not always, however. It means, frequently, no more than condemnation, or the divine disap probation of a certain course of conduct, as in 1 Cor. xi. 29: "He that eateth and drinketh unworthily, eateth and drinketh dam?iation to himself" That is, he that eateth and drinketh in an unworthy manner — disorderly, not witn reverence — is guilty, and his conduct will be disapproved or condemned by God — referring solely to the impropriety of the manner of partaking of the Lord' s Supper, and not at all to the wortliiness or unworthiness of the person. See Notes on that place. Comp. Rom. xiv. 23. ^ For a preteTice. For appearance or show; in order that they might the better defraud poor people. They would not be condemned for making long prayers, but because they did it with an evil design. Public prayers should, however, be short, and always to the point. A man praying in a Sunday school should pray for the school, and usually not for every thing else.

15. Ye compass sea and land. Ye take every means — spare no pains to gain proselytes, 'i Proselyte. One that comes over from a foreign nation, religion, or sect, to us. A convert. Among the Jews there were two kinds of proselytes: 1st. Proselytes of righteousness, or those who wholly and fully embraced the Jewish religion, were baptized, cir cumcised, and who conformed to all the rites of the Mosaic institutions. 2d. Proselytes of the gate, or those who approved of the Jewish religion, renounced the Pagan superstitions, and conformed to some of the rites of the

Pharisees, hypocrites! for ye compass sea and land to make one proselyte; and when he is made, ye make him twofold more the child ■ of hell than yourselves.

16 Woe unto you, yt blind * guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor.

IT Ye fools, ' and blind! for whether is greater, the gold, or the temple that sanctifieth the gold?

18 And, Whosoever shall swear by the altar, it is nothing; but who-

Jews, but were not circumcised or baptised. If Two-fold more the child of hell. That is, twice as bad. To be a child of hell, was a Hebrew phrase, signifying to be deserving of hell, to be awfully wicked. Note, Matt. i. 1. The Jewish writers themselves say that the proselytes were "scabs of Israel," and " hindered the coming of the Messiah" by their great wickedness. The Pharisees gained them either to swell their numbers, or to make gain by e,\torting their money under various pretences; and when they had accomplished that, they took no pains to instruct them, or to restrain them. They had renounced their superstition, which had before somewhat restrained them. The Pharisees had given tliem no rehgion in its place to restrain them, and they were consequently left to the full indulgence ef their vices.

16. Whosoever shall swear, &c. See Note, Matt. v. 33—37. IT Tlie temple. Note, Matt. xxi. 12. IT It is nothing. It amounts to nothing. It is not binding. IT The gold of the temple. Either the golden vessels in the temple, the candlestick, &,c., or the gold with which the doors and other parts of the temple were covered; or the gold in the treasury. This, it seems, they considered far more cacred than any other part of the temple, but it is not known why. ^ He is a iehtor. He is bound to keep his oath. He is guilty if he violates it.

17. The temple that sanctifieth the gold. To sanctify is to make holy. The Bold had no holmess but what it derived

soever sweareth by the gift that is upon it, he is ' guilty.

19 Ye fools, and blind! for whether is greater, the gift, or the altar that sanctifieth ^ the gift]

20 Whoso therefore shall sweat by the altar, sweareth by it, and by all things thereon.

21 And whoso shall swear by the temple, sweareth by it, and by him ' that dwelleth therein.

22 And he that shall swear by heaven, sweareth by the throne-^ of God, and by him that sitteth thereon

from the temple. If in any other place, it would be no more holy than any other gold. It was fooHsh, then, to suppose that that was more holy than the temple from which it received al'. the sanctity which it possessed.

18. The altar. The altar of burntofferings, in the court of the priests Note, Matt. xxi. 12. It was made of brass, about thirty feet in length and breadth, and fifteen feet in height, i Chron. iv. 1. On this altar were oflered all the beasts and bloody oblations of the temple. If The gift that is upon it. The gift or offering made to God, so called because it was devoted or given to him. The gift upon this altar was always beasts and birds.

19. The altar that sanctifieth the gift. The altar, dedicated to God, gave aL the value or holiness to the offering, and must therefore be the greatest, oi of the most importance. If^ therefore, either bound to the fulfilment of an oath, it must be the altar.

21. Him that dwelleth therein. That is, God. The temple was his house, his dwelling. In the first, or Solomon's temple, he dwelt between the cherubims, in the most holy place. He manifested himself there by a visible symbol, in the form of a cloud resting on the mercy-seat. 1 Kings viii. 10, 13. Ps. Ixxx. 1.

22. The throne of God. Heaven is his throne. Matt. v. 34. It is so called as being the place where he sits in glory. Jesus says, here, that all who swear at all, do n fact swecir by God

Pharisees, i^iypocriies! for " ye pay lithe of mint, and anise, ' and cummin, and have omitted the weightier mut{er<< ' of the law, judirment, mera Lu.tl.42. 1 dill.

or the oath is good for nothing. To Bv^-ear by an ahar, a gift, or a temple, is of no force, unless it be meant to appeal to God himself The essential thing in an iath is calling God to witness our sincerity. If a real oath is taken, therefore, God is appealed to. If not, it is foolish and wicked to swear by any thing else.

23. Yepaij tilhe. A tenth part. The law required the Jews to devote a tenth part of all their property to the support of the Levites. Numb, xviii. 20 — 24. Another tenth part they paid for the service of the sanctuary, commonly in cattle or grain; but where they lived far from the place of worship, they changed it to money. Deut. xiv. 22, 23, 24. Besides these, there was to be every third year a tenth part given to the poor, to be eaten at their own dwellings. Deut. xiv. 28, 29. So that nearly one-third of the property of the Jews was devoted to rehgious services by law. This was beside the voluntary offerings which they made. How much more mild and gentle are the laws of Christianity under which we live! If Mint. A garden herb, in the original so called from its agreeable flavor. It was used to sprinkle the floors of their houses and synagogues, to produce a i pleasant fragrance. If Anise. Known I commonly among us as dill. It has a ' fine aromatic smell, and is used by confectioners and perfumers. 1i Cummin. A plant of the same genus, like/en7^eZ, and used for similar purposes. These were all herbs of little value. The law of Moses said that they should pay tithes of ihe fruits of the earth. Deut. xiv. 22. It said nothing, however, about herbs. It was a question whether these should be tithed. The Pharisees maintained, in their extraordinary strictness, that ihey ought. Our Saviour says that they were precise in doing email matters, which the law had not expressly commanded, while they omitted the greater things which it had enjoined. If Judgment. Justice to others, as magistrates, neighbors, citizens.

cy, and faith: these ought ye to have done, and not to leave the other undone.

Giving to all their just dues. If Mercy. Compassion and kindness to the poor and miserable. If Faith. Piety towards God; confidence in him. Faith in God here means that we are to give to him what is his due; as mercy and justice mean to do to men, in all circumstances, what is right toward them. If These ought ye to have done. Attention to even the smallest poitus of the law of God is proper, but it should not interfere with the higher and more important parts of that law.

24. Which strain at a ^nat, Si-c. This is a proverb. There is, however, a mistranslation or mispriiu here, which makes the verse unmeaning. To strain AT a gnat conveys no sense. It should have been, to strain out a gnaf; and so it is printed in some of the earlier versions; and so it was undoubtedly rendered by the translators. The common reading is a misprint, and should be corrected. The Greek means, to strain out by a cloth or sieve. If A gnat. The gnat has its origin in the water, not in great rivers, but in pools and marshes. In the stagnant waters they appear in the form of small grubs, or larvcB. These larvse retain their form about three weeks, after which they turn to chrysahds; and after three or four days they pass to the form of gnats. They are then distinguished by their wellknown sharp sting. It is probable that the Saviour here refers to the insect as it exists in its grub or la-va form, before it appears in the form of a gnat. Water is then its element, and those who were nice in their drink would take pains to strain it out. Hence the proverb. Sef Calmet's Die. Art. Gnat. It is here used to denote a very small matter, as a caiuel is to denote a large object. ' \ou, Jews, take great pains to avoid offence in very small matters, suiierstitiously observing the smallest points of the law, like a man carefully straining out the animalculae from his wine; while you are at no pains to ai oid great sins — hypocrisy, deceit, oppression, and lust— Uke a man who should swallow a ca

Pharisees, hypocrites! for°yemake clean the outside of the cup and of the platter, but within they are full of extortion and excess,

26 Thou blind Pharisee! cleanse first that which is within the cup and platter, that the outside of them may be clean also.

Pharisees, hypocrites! for ye are like unto * whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness.

28 Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.

Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous,

30 And say. If we had been in the days of our fathers, we would

mel.' The Arabians have a similar proverb: "He eats an elephant, and is suffocated with a gnat." He is troubled with little things, but pays no attention to great matters.

25. The cup and the -platter. The drinking cup, and the dish containing food. The Pharisees were diligent in observing all the washings and oblations required by their traditions. IT jF?<ZZ of extortion and excess. The outside appeared well. The inside was filled with the fruit of extortion, oppression, and wickedness. The meaning is, that though they took much pains to appear well, yet they obtained a living by extortion and crime. Their cups, neat as they appeared outward, were filled, not with the fruits of honest industry, but were extorted from the poor by wicked arts. Instead of excess, many manuscripts and editions of the Greek Testament read wickedness.

26. Cleanse first, &.c. Let them be filled with the fruits of honest industry, and then the outside and the inside will be really clean. By this allusion to the cup and platter, he taught them that it was necessary to cleanse the heart first, that the external conduct might be really pure and holy.

27. Like unto whited sepulchres. For the construction of sepulchres, see Note, Matt. viii. 28. Those tombs were annually whitewashed, to prevent the people from accidentally coming in contact with them as they went up to Jerusalem. The law considered those persons unclean who had touched any thing belonging to the dead. Numb, xix. 16..Sepulchres were therefore often vyhitewashed, that they might be dis- 'iactly seen Thu? " whited,' they appeared beautiful. But within they con tained the bones and corrupting bodies of the dead. So the Pharisees. Their outward conduct appeared well. But their hearts were full of hypocrisy, envy, pride, lust, and malice — fitly represented by the corruption within a whited tomb.

29. Ye build the tombs of the prophets. That is, ye build sepulchres or tombs over the prophets that have been slain. This they did professedly from veneration, and respect for their character. This is often done at the East at the present day, and indeed elsewhere. Among the Mahometans it is a common way of showing respect for any distinguished man to build a tomb for him. By doing this, they profess respect for his character, and veneration for his memory. So the Pharisees, by building tombs in this manner, professedly approved of the character and conduct of the prophets, and disapproved of the conduct of their fathers in killing them. H A7id garnish, &c. That is, adorn or ornament. This was done by ' rebuilding them with more taste, decorating them, and keeping them neat and clean. The original word means, also, to show any proper honor to the memory of the dead; as by speaking well of them, praying near them, or rearing synagogues near to them, in honor of their memory.

30. And say, &c. This they professed to say by rebuilding their tombs. They also, probably, publicly expressed their disapprobation of the conduct of their fathers. All this, in building and ornamenting tombs, was a profession of extraordinary piety. Our Lord showed them it was mere pretence.

not have been partakers with them in the blood of the prophets.

31 Wiicrefore ye be witnesses unto yourselves, that ye are the children of them which killed " the prophets.

32 Fill ' ye up then the measure of your fathers.

33 Ye serpents, ye generation ' of

31. Ye be witnesses to yourselves. The emphasis, here, lies in the words "to yourselves." It was an appeal to their conscience. It was not by their building the tombs that they were witnesses that they were the children of those who slew the prophets; but in spite of all this pretence to piety — under cloak of all this profession — they knew.n their consciences, and were witnesses to themselves, that- it was mere hypocrisy, and that they really approved the conduct of those who slew the prophets. f Children of them, &-c. Resembling them; approvitis their conduct; inheritmg their leenngs. They not only showed that they were descended from them, but- that they possessed their spirit, and in similar circumstances would have done as they did.

32. Fill ye up, then, «Scc. This is a prediction of what they were about to do. He would have them to act out their true spirit, and show what they were, and evince to all that they had the spirit of their fathers. This was done by putting him to death, and persecuting the apostles. ^ The measure. The full amount, so as to make it complete. By your slaying me, fill up what is lacking of the iniquity of your fathers till the measure is full, the national iniquity is complete, as much has been committed as God can possibly bear, and then shall come upon you all this blood, and you shall be destroyed. Vs. 34, 35.

33. Ye serpents. This name is given to them on account of their pretending to be pious, and very much devoted to God, but being secretly evil. At the heart, with all their pretensions, they were filled with evil designs, as the serpent was. Gen. iii. 1 — 5. IT Generation of vipers. See Note, Matt. xii. 34. ''i^ Damnation of hell. This refers, be-

vipers! how can ye escape the damnation of hein

34 Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill 'and crucify; and some of them shall ye scourge • in your synagogues, and persecute them from city ^ to city:

yond all question, to future punishment So great was their wickedness and by pocrisy, that if they persevered in this course, it was impossible to escape the damnation that should come on the guilty. This is the sternest language that Jesus ever used to wicked men. But it by no means authorizes ministers to use such language to sinners now. Christ knew that this was true of them. He had an authority which none now have. It is not the province of ministers to denounce judgment, or to uso severe names; least of all to do it on pretence of imitating Christ. He knew the hearts of men. We know them not. He had authority to declare cer tainly that those whom he addressed would be lost. We have no such authority. He addressed persons; we address characters.

34. / send unto you prophets, &c. He doubtless refers here to the apostles, and other teachers of religion, Piophets, wise men, and scribes, were the names by which the teachers of religion were known among the Jews and he, therefore, used the same terpis when speaking of the messengers which he would send. / send has the force of the future, I will send. IT Some of them ye shall kill. As in the case ot Stephen (Acts vii. 59), and James (Acta xii. 1,2). '^Crucify. Punish with f^eath on the cross. There are no cases of this mentioned; but few historical records of this age have come down t<S us. The Jews had not the power o» crucifying, but thej gave them into the hands of the Romans to do it. li' Shall scourge. See Note, Matt. x. 17. This was done. Acts xxii. 19 — 24. 2 Cor. xi. 24, 25. li Persecute, &c. Note, Matt. V. 10. This was flilfilled in the case of nearly all the apostles.

35 That ■ upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel "" unto the blood of Zacharias

son of Barachias, whom ye slew between the temple and the altar.

36 A'^erily I say unto you, All these things shall come upon this generation.

them which are sent unto thee, hov often would I have gathered ' thj children together, even as a het gathereth her chickens under het wings, and ye would not!

38 Behold, your house is left unto you desolate./

39 For I say unto you. Ye shali not see me henceforth, till ye shall say, f Blessed is he that cometh in the name of the Lord.

That is, the nation is guilty. Your fathers were guilty. You have shown yourselves to be like them. You are about, by slaying the Messiah and his messengers, to fill up the iniquity of the land. The patience of God is exhausted; and the nation is about to be visited svith signal vengeance. These national crimes deserve national judgments; and the proper judgments for all these crimes are about to come upon you in the destruction of your temple and city. IT All the righteous blood. That is, all the judgments due for shedding that blood. God did not hold them guilty for what their fathers did; but temporal judgments descend on children in "Onsequence of the wickedness of pats— as in the case of drunken and profligate parents. A drunken father wastes the property that his children, might have possessed. A gambler reduces liis children to poverty and want. An imp 'xient and foolish parent is the occasio -v) leading his sons into places of pove.iV, ignorance, and crime, materially affecting their character and destin/. See Notes on Rom. v. 12 — 19. oo of the Jews. The appropriate effects of their fathers' crimes were coming on the nation, and they would suffer. ^ Upon the earth. Upon the land of Judra. The word is often used ^\'ith this limitation. See Matt. iv. 8. If m^hteous Abi'l. Slain by Cain, his brother. Gen. iv. 8. ^ Zacharias, foti of Barachias. It is not certainly known who this was. Some have thought it was the Zecharias whose death is recorded in 2 Chron. x.xiv. 20, 21. He is there called the son of Jehoiada; but it is known that it was common among the Jews to have two names, as Matihew is called Levi, Lebbeus, Thaddeus; and Simon, Cephas. Others have thought he referred to Zecharias the prophet, who might have been massacred by the Jews, though no account of his death is recorded. It might have been known by tradition. IT Whom ye slew. Whom you, Jews, slew. Whom your nation killed. ^ Betiveen the temple and the altar. Between the temple, properly so called, the sanctuary, and the altar of burnt offering in the court of the priests. See the plan of the tern pie. Matt. -xxi. 12.

36. Upo7i tJiis generation. The de struction of Jerusalein took place about forty years after this was spoken. See the next chapter.

38. Your house. The temple. The house of worship of the Jews. The chief ornament of Jerusalem. ^ Desolate. About to be desolate, or destroyed. To be forsaken as a place of wor ship, and delivered into the hands ot the RoiTians, and destroyed. See Notes on chapter xxiv.

39. Ye shall not see me, &c. The dav of your mercy is gone by. I have offered you protection and salvation, and you have rejected it. You are about to crucify me, and your temple to be destroyed; and you, as a j.ation,, l)e given up to long and dreadl il suf fering. You will not see me as a merciful Saviour, offering you redemptioii any more, till you have borne these heavy judgments. They must come upon you, and be borne, until you would be glad to hail a deliverer, and say. Blessed is he that cometh in the name of the Lord. Blessed be lie thai comes as the Messiah, to bring deUverance. This has not been yet accomplished, but the days will come when the Jews, long cast out and rejected, will hail Jesus as the Messiah, and receive him whom their fathers slew, as the merciful Saviour. Rom. xi. 25 — 32.

1st. Proper respect should always be shown to teachers and rulers. Ver. 3.

2d. Wc are not to copy the example of wicked men. Ver. 3. We are to frame our conduct by the law of God, and not by the example oi men.

3d. Men are often very rigid in exacting of others what they fail altogether of performing themselves.

4th. We are to obey God, rather than man; not to seek human honors (ver. 8), nor to give flattering titles to others, nor to allow others to give them fo us (ver. 9). Our highest honor is in liumihty; and he is most exalted who is most lowly. Vs. 11, 12.

5th. In the descriptions of the scribes und Pharisees in this chapter, we have a full-length portrait of the hypocrite. 1st. They shut up the kingdom of heaven against others. Ver. 13. They made great pretensions to knowledge, but they neither entered in themselves, nor sufTcred others. 2d. They committed the grossest iniquity under a cloak of reUgion. Ver. 14. They i'heated widows out of their property, and made long prayers to iiide their villany. 3d. They showed great zeal in making proselytes; yet did it only for gain, and made them more wicked. Ver. 15. 4th. Phey taught false doctrine— artful contrivances to destroy the force of oaths, and shut out the Creator from their view. Vs. 16 — 22. 5th. They were superstitious. Ver. 23. Small matters they were exact in; matters of real importance they cared httle about. 6th. They were openly hypocritical. They took great pains to appear well, while they themselves knew that it was all deceit and falsehood. Vs. 25 — 28. 7th. They professed great veneration for the memory 'jf the pious dead, while at the same time they were conscious that the; really approved the conduct of thosf whokilled them. Vs. 29 — 31. Never, perhaps, was there a combination ot more wicked feelings and hypocritical actions, than among them; and ncvei was there more profound knowledge of the human heart, and more faithfulness, than in him who tore off the mask, and showed them what they were.

6th. It is amazing with what powei and authority our blessed Lord reproves this wicked people. It is wonderful that they ever waited for a mock trial, and did not kill him at once. But hia time was not come; and they were re strained, and not suffered to act out the fury of their mad passions.

~th. Jesus pities dying sinners. Ver. 37. He seeks their salvation. He pleads with them to be saved. He would gather them to him, if they would come. The most hardened, even like the sinners of Jerusalem, he would save if they would come to him. But they will not. They turn from him, and tread the road to death.

8th. The reason why the wicked are not saved, is in their obstinacy. They choose not to be saved, and they die. If they will not come to Christ, it is right that they should die. If they do not come, they must die.

9th. The sinner shall be destroyed. Ver. 38. The day will come when the mercy of God will be clean gone for ever, and the forbearance of God exhausted; and then the sinne/ must perish. When once God has gi\en him over, he must die. No man, no parent, minister, or friend, no angel, or archangel, can then save. Salvation is lost, for ever lost. O how ainazing is the folly of the wicked, that they weary out the forbearance of God, and perish in their sins!

Jesus foretells the destrtulion of i%j temple, as he takes his final leave of »i, and teaches what we? c the signs of hii coming. These predic'ions are also recorded in Mark xi'i; L.die xxi. 5 — 38.

2 And Jesus said unto them, See fe not all these things 1 Verily I lay unto you, There * shall not be alKi.9.7. Je.26.18. Lu.19.44.

roing over to the mount of Olives. Ver. 3. T The buildings of the temple. The temple itself, with the surrounding lourts, porches, and other edifices. See Note, Matt. xxi. 12. Mark says, that ihey particularly pointed out the stones of the temple, as well as the buildings. " In that temple," says Josephus, the lewish historian; " were several stones which were forty-five cubits in length, five in height, and six in breadth;" that is, more than seventy feet long, len wide, and eight high. These stones, of such enormous size, were principally ised in building the high wall on the;ast side, from the base to the top of ■he mountain. They were also, it is said, beautifully painted with variegated colors.

2. There shall not he left here one stone upon another. At the time this was spoken, no event was more improbable than this. The temple was vast, rich, splendid. It was the pride of the nation, and the nation was at peace. Yet in the short space of forty years all this was exactly accomplished. Jerusalem was taken by the Roman armies, under the command of Titus, A. D. 70. The account of the siege and destruction of the city is left us by Josephus, a historian of undoubted veracity and singular fidelity. He was a Jewish priest. In the wars of which he gives an account, he fell into the hands of the Romans, and remained with them during the siege and destruction of the city. Being a Jew, he would of course say nothing designed to confirm the prophecies of Jesus Christ. Yet his whole history appears almost like a running commeniary on these predictions respecting the destruction of the temple. The following particulars are given on his authority.

After the city was taken, Josephus Bays, that Titus "gave orders that they should now demolish the whole city and, temple, except three towers, which he reserved standing. But for the rest of the wall, it was laid so completely even with the ground by those who dug it up from the fjundation, that there was nothing left, to make those believe who left heie one stone upon another, that shall not be thrown dovpn. 3 And as he sat upon the mount came hither that it had ever been inhabited." Ma'.monides, a Jewish writer, has also recorded that " Terentius Rufus, an officer in the army of Titus, with a ploughshare lore up the founda tions of the temple," that the prophecy might be fulfilled, " Zion shall be ploughed as a field." Micah iii. 12. This was all done by the direction of divine providence. Titus was desiroua of preserving the temple; and fre quently sent Josephus to the Jews to induce them to surrender and save the temple and city. But the prediction of the Saviour had gone forth, and not withstanding the wish of the Roman general, the temple was to be destroyed. The Jews themselves first set fire to the porticoes of the temple. One of the Roman soldiers, without any command, threw a burning firebrand into the golden window, and soon the temple was in flames. Titus gave orders to extinguish the fire; but amidst the tumult, none of his orders were obeyed. The soldiers pressed to the temple, and neither fear, nor entreaties, nor stripes, could restrain them. Their hatred of the Jews urged them on to the work of destruction, and thus, says Josephus, the temple was burnt against the will of Caesar. — Jewish Wars, b. vi. ch. iv. ^ 5, 6, 7.

3. He sat upon the mount of Olives. Note, PJatt. xxi. 1. From that mount there was a magnificent view of the whole city. 11 The disciples came unto him privately. Not all of them, but Peter, James, John, and Andrew. Mark xiii. 3. The prediction that the temple would be destroyed (ver. 2), had been made in the presence of all the apostles. A part now came privately to know more particularly when this would be. 11 When shall these things he t There are three questions here: 1st. When those things should take place. 2d. What should be the signs of his coming. 3d. What should be the signs that the end of the world was near. To these questions he replies in this and the following chapters. Tins he does, not by noticing them distinctly, but by intermingling the descriptjoiia

of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be] And what shall be the sign of thy coming, and of the end of the world? <»

•1 And Jesus answered and said unto them. Take * heed that no man deceive you.

of the destruction of Jerusalem, and of the end of the world; so that it is sometimes difficult to tell to what particular subject his remarks apply. The principle on which this combined description of two events was spoken, appears to be, that they could he described in the same words, and, therefore, the accounts are intermingled. A similar use of language is found in sonic parts of Isaiah, where the same language will describe the return from the Babylonish aptivity, and dehverance by the Messiah, and, therefore, was used by the prophet. See Introduction to Isaiah, ^ 7. ^ Sign of thy coming. Evidence that thou art coming. By what token shall we know that thou art coming?

4, 5. Take heed, &.C. He first gives them a caution to beware of deception. They were to be constantly on their guard, as many would arise to deceive the people. If Many shall come in my name. Not in the name or by the authority of Jesus, but in the name of the Messiah, or claiming to be the Messiah. ^ I am Christ. I am the Messiah. Note, Matt. i. 1. The Messiah was expected at that time. Matt. ii. 1, 2. Many would lay claims to being the Messiah, and, as he was universally e.\pccted, many would easily be led to boheve in them. There is abundant evidence that this was fully accomplished. Josephus informs us that there were many, who pretended to divine inspiration, deceived the people, leading out numbers of them into the desert. "The land," says he, "was overrun with magicians, seducers, and impostors, who drew the people after them in multitudes into sohtudes and deserts, to see the signs and miracles which they promised to show by the power ol (jrod." Among these are mentioned particularly Dositheus, the Samaritan, who affirmed that he was 23*

6 And ye shall hear of wars, * and rumours of wars: see that ye be not troubled: for all Ihese tking/t must come to pass, but the end is not yet.

7 For • natio.i shall rise against nation, and kingdom against king-

Christ; Simon Magus, who said he appeared among the Jews as the Son of God; and Theudas, who persuaded many to go with him to the river Jor dan, to see the waters divided. The names o{ twenty-four false Messiahs are recorded as having appeared between the time of the emperor Adrian and the year 1682.

6. And ye shall hear of -wars, &.C. It is recorded in the history of Rome, that the most violent agitations prevailed in the Roman empire previous to the destruction of Jerusalem. Four emperors, Nero, Galba, Otho, and Vitclhus, suffered violent deaths, in the short space of eighteen months. In consequence of these changes in the government, there were commotions throughout the empire. Parties were formed; ard bloody and violent wars were the coi - sequence of attachment to the particu lar emperors. This is the more remarkable, as at the time that the prophecy was made, the empire was in a state of peace. IT Rumors of wars. Wars declared, or threatened, but not carried into execution. Josephus says, that Bardanes, and after him Volageses, declared war against the Jews, but it was not carried into execution. Ant. 20, 34. He also says that ViteUius, governor of Sytia, declared war against Aretas, king of Arabia, and wished to lead his army through Palestine, but the death of Tiberius prevented the war.' Ant. 18. 5, 3. IT The end is not yet. The end of the Jewish economy; the destruction of Jerusalem will not immediately follow. Be not, therefore, alarmed when you hear of those commotions. Other signs will warn you when to be alarmed, and seek security.

7. Natio7i shall rise against nation, and kingdom against kiiigdom. At Caesarea, the Jews and Syrians contended about the right to the city, vy^

dom. and there shal! be famines, and pestilences, and earthquakes, in divers places.

jwenty thousand of the Jews were slain. At this blow the whole nation of the Jfews was exasperated, and carried war and desolation through the Syrian cities and villages. Sedition and civil war spread throughout Judea; Italy was also thrown into civil war, by the contests between Otho and Vitellius for the crown. ^ And there shall be famines. There was a famine foretold by Agabus (Acts xi. 28), which is mentioned as having occurred, by Tacitus, Suelortius, and Eusebius; and which was so severe in Jerusalem, Josephus says, that many people perished for want of food. Ant. 20, 2. Four times in the reign of Claudius (A. D. 41 — 54), famine prevailed in Rome, Palestine, and Greece. ^Pestilences. Raging, epidemic diseases. The plague, sweeping off multitudes of people at once. It is commonly the attendant of famine, and often produced by it. A pestilence is recorded as raging in Babylonia, A. D. 40 (Joseph. Ant. 18, 'J, 8); in Italy, A. D. 66 (Tacitus, 16. 13). Both of these took place before the destruction of Jerusalem. IT Earthquakes. In prophetic 4anguage earthquakes sometimes mean pohtical commotions. Literally they are tremors or shakings of the earth, and often shaking cities and towns to ruin. The earth opens, and houses and people sink indiscriminately to destruction. Many of these are mentioned as preceding the destruction of Jerusalem. Tacitus mentions one in the reign of Claudius, at Rome, and says that in the reign of Nero the cities of Laodicea, Hierapolis, and Colosse, were overthrown; and the celebrated Pompeii was overwhelmed, and almost destroyed by an earthquake. Annales 15. 22. Others are mentioned as occurring at Smyrna, Miletus, Chios, and Sainos. Luke adds, " And fearful sifrhts, and great signs, shall there be from heavcn.^^ xxi. 11. Josephus, who had probably never heard of this prophecy, and who (certainly would have done nothing de-.-•ignedly to show its fulfihnetit, records ilie prodigies and signs which he says preceded tiie destruction of the city. A star, says he, resembhng a sword, stood over the city, and a comet that

8 All these are the beginning of sorrows.

9 Then " shall they deliver you

continued a whole year. At the feast of unleavened bread, during the night, a bright light shone round the altar and the temple, so that it seemed to be bright day, for half an hour. The eastern gate of the temple, of solid brass, fastened with strong bolts and bars, and which had been shut with difficulty by twenty men, opened in the night of its own accord. A few days alter that feast, he says, " before sunsetting, chariots and troops of soldiers in their armor were seen running about among the clouds, and surrounding of cities." A great noise, as of the sound of a multitude, was heard in the temple, saying, " LET us REMOVE HENCE." Four years before the war began, Jesus the son of Ananus, a plebeian and a husbandman, came to the feast of the tabernacles, when the city was in peace and pros - perity, and began to cry aloud, " A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the holy house, a voice against the bridegroom and the brides, and a voice against this whole people!" He was scourged, and at every stroke of the whip he cried, " Wo, wo, to Jerusalem." — This cry, he says, was continued every day for more than seven years, till he was killed in the siege of the city, exclaiming, " Wo, wo to myself, also."— Jewish Wars, b. vi. ch. v. ^ 3.

8. The beginning of sorrows. Far heavier calamities are yet to come before the end.

9. To be afflicted. By persecution, imprisonment, scourging, &c. ^ Thev shall deliver you up to councils. (Mark.; To the great council, or sanhedrim — for this is the word in the original. Note, Matt. V. 22. This was fulfilled when Peter and John were brought before the council. Acts iv. 5, 6, 7. Mark farther adds (xiii. 9) that they should be delivered to synagogues and to prisons to be beaten, and should be brought before rulers and kings for his name's sake. All this was remarkably fulfilled. Peter and John were imprisoned (Acts iv. 3); Paul and Silas also (Acts xvi. 24). They were also beaten (xvi. 23.) Paul was brought before Gallio

ap to be afflnted and shall kill » you: and ye shall be hated of all nations for my name's sake.

10 And then shall many be * of-. ended, and shall betray one another, *nd shall liate one another.

Acts xviii. 12), before Felix (xxiv. 24), ind bnfore Agrippa (xxv. 23). '^ And ihall kill you. Tiiiit is, shall kill some of you. ytephen was stoned (Acts vii. 59); James was killed by Herod (Acts xii. 2). And in addition to all that the jacred writers have told us, the persecution under Nero took place before 'he destruction of Jerusalem, in which were put lo death, with many others, Peter and Patil. Most of the apostles, it is believed, died by persecution.

When they were delivered up, Jesus told them not to premeditate what they should say, for he would give them a mouth and wisdom, which all their adversaries could not gainsay or resist. Luke xxi. 14, 15. The fulfilment of this is recorded in the case of Stephen (Acts vi. 10), and of Paul who made Felix tremble. Acts xxiv. 25. If Ye shall be haled of all nations. This was fulfilled then, and has been in all ages. It was judged to be a crime to be a Christian. Multitudes for this, and for nothing else, were put to death. H For my name's sake. On account of attachment to me; or because you bear my name as Christiayis.

10. Many shall be offended. See Note, Matt. v. 29. Many shall stumble, fall, apostatize, from a profession of religion. Many who professed to.ove me, shall then show that they had no real attachment to me; and in those trying times shall show that they knew nothing of genuine Christian love. See 1 John ii. 19. IT Shall betray one another. Those who thus apostatize from professed attachment to me shall bctrav others who really love me. This they would do to secure their own safety, by revealing the names, habitations, or places of concealment of others. ^ Shall hate one another. Not that real Christians would do this, but those who had professed to be such, would then show that they were not, and wouW bate one another,.Luke adds,

11 And ' many false propneta shall rise, and' shall deceive '' many.

12 And because iniquity shall abound, the love of many shall wax 'cold.

1.3 But-'" he that shall endure unto the end, the same shall be saved.

that they shoidd be betrayed by parents, and brethren, and kinsfolks. andfriciAs. They would break over the most tender ties to surrender Christians to punishment. So great would be their hatred of Christianity, that it would overcome all the natural endearments of kindred and home. This, in the persecutions of Chri.stiaiis, has been often done; and nothing shows more fully the deep and deadly hatred of the human heart to the gospel.

11. And many false prophets. Many men, pretending to be prophets, or foretellers of future events. This refers not to the false Messiahs of which he had spoken (v. 5\ but to prophets who should appear during the siege of the city, of them Josephus says: "The tyrannical zealots who ruled the city suborned many false prophets to declare that aid would be given to the people from heaven. This was done to prevent them froin attempting to desert, and to inspire confidence in God." See Jewish W^rs, b. vi. c. 5, ^ 2, 3.

12. And because iniquity, &lc. The word iniquity here seems to include the cruelty of the Jews and Romans in their persecutions; the betcaying of Christians by those who professed to be such; and the pernicious errors of false prophets and others. Theefi'ect ot all this would be, that the ardor of feeling of many Chistians would be lessened. The word wax means to become. It is an old Saxon word, not used now in this sense, except in the "Bible. The fear of death, and the deluding influence of false teachers, would lessen the zeal of many timid and weak professors; perhaps also of many real, but feeble Christians.

13. He that shall endure unto the end — shall be saved. The word "end'" here has by some been thought to mean the destruction of Jerusalem, or the eiid of the Jewish economy. And the meaning has been supposed to be. he that

14 And this gospel o1 the kingdom shall be " preached in all the world for a witness unto all nations; and then shall the end come.

15 When ye, therefore, shall see he abomination of desolation spoken

perseveres in bearing these persecutions to the end of the wars, shall be safe. God will protect his people from harm, so that not a hair of the head shall perish. Others with more probability, have referred this to final salvation, and refer the "end"' to the close of life. He that bears afflictions and persecutions faithfully; that constantly adheres to his religion, and does not shrink till death, shall be saved, or shall enter heaven. So Luke (xxi. 18) says, there should not a hair of the head perish; i. e., they should be saved. A hair of the head, or the smallest part or portion, is a proverbial expression, denoting the ceHainty and completeness ot their salvaion. Luke (xxi. 19) farther adds, "In your patient' 3 possess ye your souls." That is, keep your souls patient; keep proper ji issession of patience as your own. It is a part of religion to teach it; and in these trying times let it not depart from you.

14. And this gospel — shall be preached in all the world. The evidence that this was done is to be chiefly derived from the New Testament, and there it is clear. Thus Paul declares that it was preached to every creature under heaven (Col. i. 6, 23); that the faith of the Romans was spoken of throughout the whole world (Rom. i. 8): that he preached in Arabia (Gal. i. 17), and at Jerusalem, and round about unto lUyricum (Rom. w. 19). We know also that he travelled through Asia Minor, Greece, and Crete; that he was in Italy, and probably in Spiin and Gaul. Rom. xv. 24 — 28. At the same time, the other apostles were not idle; and there is full proof that within thirty years after this prophecy was spoken, churches were established in all these regions. IT For % witness unto all nations. This preaching the gospel indisoriminately to all the Gentiles, shall be a proof to them, or a witness, that the division between the Jews and Gentiles was about to be Broken down. Hitherto the blessings of revelation had been confined to the

* of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)

16 Then let them which be in Judea flee into the mountains:

Jews. They were the peculiar people of God. His messages had been sent to them only. When, therefore, God sent the gospel to all other people, it was proof, or a wil?iess unto them, that the peculiar Jewish economy was at an end. ^ Then shall the end come. The end of the Jewsh economy. The destruction of the temple and city.

15. The abomination of desolation. This is a Hebrew expression, meaning an abominable or hateful destroyer. The Gentiles were all held in abomination by the Jews. Acts x. 28. The abomination of desolation, means the Roman army; and is so explained by Luke xxi. 20. The Roman army is farther called the abomiiialion, on account of the images of the emperor and the eagles, carried in front of the legions, and regarded by the Romans with divine honors. "iT Spoken of by Daniel the prophet. Dan. L\. 26, 27; xi. 31; xii. 11. 11 Sta?iding in the holy place. Mark says, standing where it ought not, meaning the same thing. All Jerusalem was esteemed holy Matt. iv. 5. The meaning of this is, when you see the Roman armies standing in the holy city, or encamped around the temple, or the Roman ensigns or standards in the temple. Josephus farther relates, that when the city was taken, the Romans brought their idols into the temple, and placed them over the eastern gate, and sacrificed to them' there. Jewish Wars, b. vi. ch. 6, '^ 1. IT Whoso readeth, &c. This seems ta be a remark made by the evangelist, to direct the attention of the reader particularly to the meaning of the prophccv by Daniel.

16. Tlien let them, &c. Then Chn» tians may know that the end is come^ and should seek a place of safety. Destruction would not only visit the city, but would extend to the surrounding part of Judea. H The mountains. The mountains of Palestine abound in caves, a safe retreat for those pursued. In all ages these caves were the favorite places of robbers; and were also resorte/1 tc