Notes on the Old and New Testaments

17 Let him which is on the house-top not come down to take any thinor out of his house:

18 Neither let him which is in the field return back to take his clothes.

19 And " woe unto them that are

17. Him which is on the house-top. The roofs of the houses in eastern countries were made flat, so that they were favorable places for walking and retirement. See Note, Matt. ix. 1 — S. The meaning here is, that he who should be on the house-lop when this calamity came upon the city, should flee without delay; he should not even take time to secure any article of apparel from his house. So sudden would be the calamity, that by doing it he would endanger his life.

18. Return hack to take his clothes. His clothes which, in working, he had laid aside; or which in fleeing lie should throw off as an incumbrance. Clothes here means the oiiter garment, commonly laid aside when men worked, or ran. See Note, Matt. v. 40.

These directions were followed. It is said that the Christians, warned by these predictions, fled from the city to Pella, and other places beyond Jordan; so that there is not evidence that a single Christian perished in Jerusalem. Eusebius, Hist. Eccl. lib. 3, ch. 6.

20. But pray ye, Sec. The destruction was certainly coming. It could not be prevented. Yet it was right to pray for a mitigation of the circumstances, that it might be as mild as possible. So we know that calamity is before us; sickness, pain, and bereavement, and death, are in our path; yet though vve know that these things must come upon us, it is right to pray that they may come, in as mild a manner as may be consistent with the will of God. We must die; but it is right to pray that the pains of our dying may be neither loiig nor severe. IT In the winter. On account of the cold, storms, &c. To be turred then from home, and comoelled to take up an abode in caverns, would be a double calamity. IT Neither ■m the sabbath-day. Journeys were pro-

with child, and to them that give suck in those days '

20 But pray ye that yoar flight be not in the winter, neither on the sabbath-day:

21 For '' then shall be great tribu iation, such as was not since the

hibited by the law on the sabbath. Ex xvi. 29. The law of Moses did not mention the distance to which persons migh go on the sabbath; but most of the J e ws maintained that it should not be more than two thousand cubits. Some supposed that it was seven furlongs, oi nearly a mile. This distance was al lowed, in order that they might go to their places of worship. Most of them held that it was not lawful to go farther, under any circumstances of war or affliction. Jesus teaches them to pray that it might not be on the sabbath, because if they should not go farther than a sabbath-day's journey, they would not be beyond the reach of danger; and it they did, they would be exposed to the charge of violating the law. It should be added, that it was almost impracticable to travel in Judca on that day, as the gates of the cities were usually closed. Neh. xiii. 19 — 22.

21. There shall be great tribulation. The word tribulation means calamity, or suffering. Luke (xxi. 24) has speci fled in what this tribulation should consist. " They shall fall by the edge of the sword, and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles shall be fulfilled." That is, until the time allotted for the Gentiles to do it shall be fully accomplished; or as long as God ia pleased to suficr them to do it.

The first thing mentioned by Luke is, that they should fall by the edge of the sword. That is, should be slain m war, as the sword was then principally used in war. This was most strikingly fulfilled. Josephus, in describing it, uses almost the very words of our Saviour. All the calamities, says he, which had befallen any nation from the beginning of the world, were but small in compari son with those of the Jews. Jewish Wars, b. i., preface, § 4.

beginning of the world to this time, no, nor ever shall be.

22 And except those days should be shortened, there should no flesh

city was taken. "■' And now rushing into the city, they slew wliomsoever they found, without distinction, and burnt the houses and all the people who had fled into them. And when they entered for the sake of plunder, ihey found whole families of dejid persons, and houses full of carcasses destroyed by famine, then they came out with their hands empty. And though tliey thus pitied the dead, they had not the same emotion for the living, but killed all they met, whereby they filled the lanes with dead bodies. The whole citij ran with blood, insomuch that many things which were burning were extinguished by the blood."' Jewish Wars,

b. vi. ch. 8, § 5; ch. 9, ^ 2, 3. He adds, that in the siege of Jerusalem, not fewer than eleven hundred thousand perished (Jewish Wars, b. vi. ch. 9, § 3) — a number almost as great as are in the whole city of London. In the adjacent provinces no fewer than two hu7idred andjifty thousand are reckoned to have been slain; making in all whose deaths were ascertained, the almost incredible number of owe million three hu7idred and fifty thousand, who were put to death. These were not indeed all slain with the sword. Many were crucified. " Many hundreds," says he (Jewish Wars, b. v. ch. xi. 'j 1), " were fir.^t whipped, then tormented with various kinds of tortures, and finally crucified: the Roman soldiers nailing them (out of the wrath and hatred they bore to tlie Jews) one after one way, and another after another, to crosses, hy way of jest, until at length the multi- •^ude became so great that room was (vanting for crosses, and crosses for the bodies." So terribly was their imprecation fulfilled — his blood be on us and on our children. Matt, xxvii. 25. If it be asked how it was possible for so many people to be slain in a single city, it is answered, that the siege of Jerusalem commenced during the time of the passover, when all the males of the Jews were required to be there, and when it s estimated that more than three millions were usually assembled. See Josephus, Jewish Wars, b. vi. ch. ix. 4 3, 4. A honiblo instance of the distress of

Jerusalem is related by Josephus. The famine during the siege became so great that they ate what the most sordid animals refused to touch. A woman of distinguished rank, having been plundered by the soldiers, in hunger, rage, and despair, killed and roasted her babe, and had eaten one half of him before the deed was discovered. Jewish Wars, b. vi. ch. 3, ^ 3, 4. This cruel and dreadful act was also in fulfilment of prophecy. Deut. xxviu. 53, 56, 57.

Another thing added by Luke (ch. xxi. 24) was, that they should be led captive into all natians. Josephus informs us that the captives taken during the whole war amounted to ni7iety-seve7i thousand. The tall and handsome young men Titus reserved for triumph; of the rest, many were distributed through the Roman provinces, to be destroyed by wild beasts in theatres; many were sent to the works in Egypt; many, especially those under seventeen years of age, were sold for slaves. Jewish Wars, b vi. ch. 9, ^ 2, 3.

22. Except those days should be sliorl ened. If the calamities of the siege should be lengthened out. If famine and war should be sufl'ered to rage. If No flesh be saved. None of the nations would be preserved alive. Ali the i'nhabitants of Judea would perish. The war, famine, and pestilence would entirely destroy them. If But for the elect's sake. The elect here doubtless means Christians. See 1 Pet. i. 2. Rom. i. 7. Eph. i. 4. 1 Thes. i. 4. The word elect means to choose. It is given to Christians because they are chose7i to salvqtioH through sa7ictification of the.'spirit, a7id belief of the truth. 1 Pet. 1,2. It is probable that in Je rusalem and the adjacent parts of Judea, there were many who were true followers of Christ. On tJieir account; to preserve them alive, and to make them the instruments of spreading the gospel, he said those days should not be lengthened out, and suffered to produce their destruction. It is I'elaled by Josephus (J. Wars, b. i. ch. 12, ^ 1). that Titus at first resolved to reduce the city by famine. He therefore built a wall around it, to ksep any provisions from beinff carried in, and 3i;v oi lh«-

6e saved. but • for the elect's sake those days shall be shortened.

23 Then * if any man shall say unto you, Lo, here is Christ, or there; believe it not.

24 For ' there shall arise false Clirists, and false prophets, and '' shall shew great signs and wonders; insomuch that, if ' it were

people from going out. The Jews, iiowever, drew up their army near the vfalls, engaged in battle, and the Ronians pursued them, provoked by their "iitcmpts, and broke into the city. The affairs of Rome also at that time demanded the presence of Titus there; and contrary to liis original intention, lie pressed the siege, and took the city by storm, thus shortening the time (hat would have been occupied in reducing it by iiimine. This was for the beiieiit of the ''elect." — So the designs of wicked men. intended by tJwm for ihe destruction of the people of God, are intended by God for the good of his chosen people. See Isa. x. 7, and my Noteii on that verse.

23. Lo, here is Christ. The^Messiah. The Jews expected the Messfah to deliver tliem from Roman oppression. In the time of these great calamities they would anxiously look for him. Many would claim to be the Messiah. Many would follow them. Many would rejoice to believe that he was come, and would call on others, Christians with the rest, to follow them. If Believe it not. You have evidence that the Messiah has come, and you are not to be deceived by the plausible pretensions of others.

24. False Christs. Persons claiming to be the Mcs.siah. IT False prophets. Persons claiming to bo the prophet spoken of by Moses (Deul. xviii. 15); or persons pretending to declare the way of deliverance from the Romans, and calling the people to follow them. See verse 5. IT Shall show great signs and wtmders. That is, shall pretend to work miracles. Shall so nearly re- Bemble prophets in their miraculous power as to render it diffictilt to detect the imposture. Josophus represents the false Christs and prophets that ap- Deared, as masi'^Mns ani sorcerers He

26 Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: Behold, he is in the secret chambers; believe it not.

says they led the people out into the deserts, and promised to work miracles to deliver them. Ant., b. xx. ch. 8, ^ 6. ^ If possible, would deceive, &.C. So nearly would their pretended miracles resemble true miracles, as to render it difficult to detect the imposition; and so much so that if it were possible they would persuade even true Christians that they were the Messiah. But that was not possible. They would be too firmly established in the belief that Jesus was the Christ, to be wholly led away by otliers. Christians may be sometimes led far astray; they may be in doubt about some great doctrines of religion; they may be perplexed by the cavils and cunning craftiness of those who do not love the truth, but ihey cannot be wholly deceived, and seduced from the Saviour. Our Saviour says that if this were possible, it would be done then. But it was not possible.

25. Behold. &c. Mark adds (ch. xiii. 2i), take ye heed. The reason why he told them before, was that they might be on their guard, and be prepared for those calamities.

2G. Behold, he is in the desert. Tho Jews had formed the expectation that the Messiah would appear suddenly, from some unexpected quarter. Hence many would be looking to the desert places, expecting that he would come from them. Accordingly most of the impostors and pretended prophets led their people into the deserts. ^ Go not forth. Do not follow them. They will only deceive you. IT In secret chambers. Concealed in some house, or some retired part of the city. Many would, doubtless, pretend that the Messiah was concealed there, and either for the purpose of encouraging or deceiving the people, would pretend that they had discovered him.

27 For as the liglitning" cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be. a Zec.9.14. Lu.l7.Q4,&c.

of the east, &c. This is not designed to denote the quarter from whicli he would come, but the manner. He does not mean to affirm that the Son of man will come from the east, but that he will come in a rapid and unexpected manner, hke the hghtning. Many would be looking for him in the desert; many m secret places. But, he said, it would be useless to be looking in that manner. It was useless to look to any particular part of the heavens, to know where the lightning would next flash. In a moment it would blaze in an unexpected part of the heavens, and shine at once to the other part. So rapidly, so unexpectedly, in so unlooked for a quarter would be his coming. See Luke x. 18. Zech. ix. 14. IT The coming of the Son jf man. It has been doubted whether this refers to the destruction ol Jerusalem, or to the coming at the day of judgment. For the solution of this doubt, let it be -remarked: 1st. That those two events are the principal scenes in which our Lord said he would come, either in person or in judgment. 2d. That the destruction of Jerusalem is described as his coming, his act, for their great crimes. 3d. That these events — the judgment of Jerusalem and the final judgment — in many respects greatly resemble each other. 4th. That they will hear, therefore, to be described in the same language. And, 5th, therefore, that the same words often include holh events, as properly described by them. The words, therefore, had doubtless a primary reference to the destruction of Jerusalem, but such an amplitude of meaning as also to express his coming to judgment. See m introduction to Isaiah, § 7. (3.) 28. Wheresoever, &c. The words in this verse are proverbial. Vultures and eagles easily ascertain where dead bodies are, and come to devour them. So with the Roman army. Jerusalem s Uke a dead and putrid, corpse. Its life is gone, and it is ready to be devoured. The Roman armies will find it out, as the vultures do a dead carcass, and will come around it, to devair it.

28 For ' wheresoever the carcajs is, there will the eagles be gathered together.

This proverb also teaches an universa. truth. Wherever wicked men are, there will be assembled the instruments of their chastisement. The providence of God will direct them there, as the eagles are directed to a dead carcass.

This verse is connected with the pre ceding by the word "for," implying that this is a reason for what is seda there, that the Son of man would certainly come to destroy the city, and that he would come suddenly. The meaning is, he would come by means of the Roman armies, as certainly, as suddenly, and as unexpectedly, as whole flocks of vultures and eagles, though unseen before, suddenly find their prey, see it at a great distance, and gather in multitudes around it. Travellers in the deserts of Arabia tell us that they sometimes witness a speck in the distant sky, which for a long time is scarcely visible. At length, it grows larger; it comes nearer; and they at last find that it is a vulture that has from an immense distance seen a carcass lying on the sand. So keen is their vision, and so aptly does this represent the Roman armies, though at an immense distance, yet spying, as it were, Jerusalem, a putrid carcass, and hastening in multitudes to destroy it.

29. Shall the sun he darke?ied, &lc. The images here used are not to be taken literally. They are often used by the sacred writers to denote any great calamities. As the darkening of the sun and moon, and the falling of the stars would be an inexpressible calamity, so any great catastrophe, any overturning of kingdoms or cities, or dethroning of kings and princes, is represented by the darkening of the sun and moon, and by some terrible convulsion in the elements. Thus the destruction of Babylon is foretold in simi lar terms (Isa. xiii. 10); and of Tyre, Isa. xxiv. 23. The slaughter in Bozrah and Idumea is predicted in the same language. Isa. xxxiv. 4. See also Isa. 1. 3: Ix. 19, 20. Ezek. x.vxii. 7. Joe.' iii. 15. To the description in Matthew, Luke has added (ch. xxi. 25\ " thtff-

ticn of those days shall " the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens * shall be shaken.

jhould be distress of nations, with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things that are - coming upon the earth." All these are figures of great and terrible calamity. The roaring of the waves of the sea, denotes great tumult and affliction among the people. Perplexity means doub', anxiety: not knowing what to do to escape. jMen s hearts should fail them for fear, or by reason of fear. Their fears would be so great as to take away their courage and strength.

30. The sign of the Son of man. The evidence that Christ is coming to destroy the city of Jerusalem. It is not to be denied, however, that this description is applicable also to his coming at the day of judgment. The disciples had asked him (ver. 3) what should be the sign of his coming, and of the end of the world. In his answer, he has reference to both events, and his language may be regarded as descriptive of both. At the destruction of Jerusalem, the sign or evidence of his coming, was found in the fulfilment of these predictions. At the end of the world, the sign of his coming will be his personal approach with the glory of his Father and the holy angels. 1 Thes. iv. 16. Luke x.xi. 27. Matt. xxvi. G4. Acts i. 11. ^ All the tribes of the earth mourn. This is, either all the tribes or people of the land of Judea shall mourn at the great calamities coming upon them, or all the nations of the world shall wail when he comes to judgment. All the wicked shall mourn a the prospect of their doom. Rev. i. *. The cause of heir wailing at the day of judgment shall be chiefly that they have pierced, killed, rejected the Saviour, and that they deserve the condemnation that is coming upon them. Johnxix. 37. Zech. xii. 12. if And they shall see the Son of nan. The Lord Jesus coming to judgment. Probably this refers more d^i-

and then shall aM the tribes of the earth mourn, and ^ they shall see the Son of man coming in the clouds of heaven, with power and great glory.

31 And lie shall send his angels ' with a great sound ' of a trumpet;

rectly to his coming at the last dav. though it may also mean that the evi deuce of his coming to destroy Jerusalem shall then be seen. '^\ In the clouds of heaven. He- ascended in a cloud.- Acts i. 9. He shall return in like manner. Acts i. 11. The clouds of heaven denote not the clouds in heaven, btit the clouds that appear to shut heaven, or the sky, from our view. IF With power. • Power, manifest in the de struction of Jerusalem, by the wonders that preceded it, and by the overturning of the temple and city. In the day of judgment, power manifest by consuming the material world (2 Pet. iii. 7, 10, 12); by raising the dead (John v. 29,30. 1 Cor. xv. 32); by chanmng those who may be alive when he shall come; that is, making their bodies hke those who have died, and been raised up (1 Thes. iv. 17. 1 Cor. xv. 52); by bringing the affairs of the world to a close, receiving the righteous to heaven (Matt. XXV. 34. 1 Cor. xv. 57); and by sending the wicked, however numerous or however strong, down to hell. Matt. XXV. 41, 4G. John v. 29. ^ Great glory. The word glory here means the visible display of his honor and majesty. This glory will be manifested by the manner of his coming (Matt. xxvi. (A); by the presence of the angels (Matt. xxv. 31); and by the wonders that shall attend him down the sky.

3 1. And he shall send his angels. Angels signify literally messengers. Luke vii. 24; ix. 52. The word is often applied to inanimate objects, or to any thing that God employs to rescue his peo[)le from danger. Ps. civ. 4. But it most commonly refers to the race of intelligences more exalted than man, who are employed often in the work of man's rescue irom ruin, and his salvation. Heb. i. 14. In either of these senses, it might here refer to deliverance granted to his people in the ■t»lamities of Jei>isalem. It is sau) thiU and the)' shall gatTier together his elect * from the four winds, from Dne end of heaven to the other. 32 Now * 'earn a parable of the a Zec.l4-5. b Lu.21.29.

there is reason to believe that not one Christian perished in the destruction of that city, God having in various ways secured their escape, so that they fled Jo Pella, where they dwelt when the city was destroyed. But the language seems to refer rather to the end of the world; and no doubt its principal ap- ' plication was intended to be to the gathering of his elect, at the day of judgment. IT JVilh a great sound of a triimpet. The Jewish assemblies used to be called together by the sound of a trumpet, as ours are by bells. Lev. x.w. 9. Num. X. 2. Judges' iii. 27. Hence when they spoke of convening an assembly, they spoke also of doing it by sounding a trumpet. Our Saviour speaking to Jews, used language to which they were accustomed, and described the assembling of the people at the last day, in language which they were accustomed to use in calling assemblies together. It is not certain, however, that he ineant that this would be literally so, but only to indicate the certainty that the world would he assembled together. Similar language is often used, when speakmg of the judginent. I Thes. iv. 16. 1 Cor. xv. 52. A trump, or trumpet, was a wind instrument, made at first of the h'orns of oxen, and afterwards of rams' horns, cut off at the smaller e.\tremiiy. In some instances it was made of brass, in the form of a horn. The common trumpet was straight, made of brass or silver, a cubit in length, the larger extremity shaped so as to resemble a small hell. In times of peace, in assembling the people, this was sounded softly. In times of calamity, or war, or any great commotion, it was sounded loud. Perhaps this was referred to when our Saviour said, with a great sound of a trumpet. IT They thall gather together his elect. Elect. See Note on ver. 22. The word means Christians — the chosen of God. If this refers to the destruction of Jerusalem, it means, God shall.send forth his mes- Bcngers — whatever he may choose to employ for that purpose — signs, wonders, hiitxian messengers, or the angels

fig-tree: When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh:

33 So likewise ye, when ye shall

themselves, and gather Christians into a place of safety, so that they shall not be destroyed with the Jews. If it refers to the last judgment, as it doubtless in a primary or secondary sense does, then it means that he will send his angels to gather his chosen, his elect, together from all places. Matt. xiii. 39, 41—13. This shall be done before the living shall be changed. 1 Cor. xv. 51, 52. 1 Thes. iv. 16, 17. ^Fromthe four winds..That is, from the four quarters of the globe: east, west, north, and south. The Jews expressed those quarters by the wtwfZs blowing from them. See Ezek. xxxvii. 9. See also Isa. xliii. 5, 6. "^ From one end of heaven, &c. Mark says (xiii. 27), from the uttermost part of the earth, to the uttermost part of heaven. The expression denotes that they shall be gathered from ail parts of the earth where they arc scattered.

The word heave7i is here used to denote the visible heavens or the sky, meaning that through the whole world he would gather them. See Ps. xix. 1 —7. Deut. iv.32.

32. Now learn a parable. See Note, Matt. xiii. 3. The word here means rather an illiostration. Make a comparisoii, or judge of this as you do respecting a fig-tree. ^Fig-tree. Thia was spoken on the mount of Ohves, which produced not only olives, but figs. Possibly one was near when he spoke this. IT When his branch. &.C. When the juices return from the roots into the branches, and the buds swell and burst, as if tender, and too feeble to contain the pressing and expanding leaves. When you see that, you judge that spring and summer are near.

33. So likewise ye, &e. In the same manner, when you see what I have predicted, the signs around Jerusalem, then know that its destruction is at hand. 1i/s near. Luke says (xxi. 28),' that your redemptio?i drav.eth nigh, and (xxi. 31) the kingdom of God is ni°h at hmid. Your deliverance from the dangers that threaten the city ajjproaches, and the kirgdom of God will be set up in th«

see all these things, know that it ^ is near, even ' at the doors.

34 Verily I say unto you, This generation shall not pass till all these things be fulfilled.

35 Heaven * and earth shall pass away, but my words shall not pass away.

30 But ' of that day and hour

knoweth no man, no, not the angels of heaven, but my Father only.

37 But as the days of Noe were,

earth; or your everlasting redemption from sin and death will-come at the day of judgment, and his eternal kingdom is to be established in the heavens.

34. This generation, &c. This age; this race of men. A generation is about thirty or forty years. The destruction of Jerusalem took place about forty years after this was spoken. See Note, Matt. xvi. 28. H Till all these things, &c. Till these things shall receive a full accomplishment. Till events shall take place that shall- be a complete fulfilment, if there were nothing farther intended. He does not mean to exclude here the reference to the judgment, but to say that the destruction of Jerusalem would be such as to make appropriate the words of the prediction, were there nothing beyond. So when death was threatened to Adam, the propriety of the threaten ng would have been seen, and the threatening would have been fulfilled, had men sufl'ered only tempo- •al death. At the same time, the threatening had a fulness of meaning, that would cover also, and justify, eternal death in hell. Thus the words of Christ, describing the destruction of Jerusalem, had a fulness of signification that would meet also the events of the judgment, iind whose meaning would not he filled up till the world was closed.

35. Heaven and earth shall pass away, &c. You may sooner expect to see the heaven and earth pass away, and ret-j-n to nothing, than my words to fail.

36. But of that day and hour. Of the precise time of the fulfilment. The general sig7is of its coming have been Qfiven, as the budding of the fig-tree is so'shall also the coming of the Son of man be.

38 For as in the days that were before the Hood they were eating and drinking, marrying and giving in marriage, until "^ the day that Nee entered into the ark,

39 And knew not, until the flood came, and took them all away; so shall also the coming of the Son of man he.

40 Then shall two be in the field;

a certain indication that summer is near. But the precise time is not indicated by these things. One part of their inquiry was (vcr. 3), ichen those things should be? He now replies to them, by say ing that the precise time would not be foretold. If Knoweth no man, no, not the angels. See Note on Mark xiii. 32,

37. Noe. The Greek way of writing Noah. See Gen. vi., vii., viii., ix. The coming of the Son of man would be as it was in the days of Noah: 1st. In its being sudden and unexpected, the pre else time not being made known, though the general indications had been given. 2d. The world would be found as it was then.

38. For as in the days, &c. The things mentioned here denote attention to the affairs of this life, rather than to what was coming on them. It does not mean that these things were wrong, but only that such was their actual employment, and that they were regardless of what was coming upon them.

39. They J;new not. That is, they knew not the exact time, until it came upon them. So, says he, it sliall be when the Son of man shall come. 'I'hey shall not know the precise lime until he comes, and then they shall be found engaged in the ordinary business ot life unconcerned.

40. Then shall two he in the field, &c. The calamity shall come suddenly. There shall be no escape for those whom it overtakes. ^ 07ie slmll bt taken. The word taken may mean, either to be taken away from the danger, i. e., rescued, as Lot was (Luke xvii. 28, 29), or to be taken away 6v death. Probably the latter is the mean the one shall be taken, and the other left.

41 Two wovien shau he grinding at the mill; the one shall be taken, and the other left.

42 Watch " therefore; for ye Know not what hour your Lord doth come.

41. Two womeji, &c. Grinding in the East was performed, as it is now, chieily by hand. The mill-stones were about two feet in diameter, and half a foot in thickness. The lower one was fixed, and the upper one was turned by a handle, or crank. This was done by two persons, who sat opposite to each other. One took hold of the mill handle, and turned it half way round; the other then seized it, and completed the revolution. This was done by women; by servants of the lowest order; and was a very laborious employment. See Ex. xi. 5. Job xxxi. 10. Isa. xlvii. 2. Judges xvi. 21. The meaning of this verse is similar to the former. Of two persons sitting near to each other, one shall be taken, and the other left. The calamity would be sudden, and would come upon them before they were aware.

42. Watch. Be looking for his coming. Be expecting it as near; as a great event; as coming in an unexpected manner. Watch the signs of his coming, and be ready.

43. BxU know this, &c. If a man knew the lour, or about the hour, when II robber would come, he would be ready for him. So you know not the e.xact ho.r but you know it is near,

man of the hcjse had known In what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.

44 Therefore be ye also ready: for in such an hour as ye think not, the Son of man cometh.

45 Who then is a faithful and

when the Son of man will come. He will come suddenly, as a thief comes, without giving previous warning. 1 Thess. V. 2. 2 P^ter iii. 10. Rev. iii. 3; xvi. 15. IT Good man. See Note, Matt. XX. 11. Thief. A robber. A thief, with us, means one who takes goods without doing violence — secretly, silently. The original word means one who does it by house-breaking, or by highway violence. Luke x. 30. "if Broken up. Broken into — either by the doors or windows. IT In what watch. In which of the four quarters of the night. See Note, Matt. xiv. 25.

44. Be ye also ready. Luke (xxi. 36) says that he charged them to pray always, that they might be accounted worthy to escape those things — the judgments coming upon the wicked — and to stand before the Son of man — i. e., to stand there approved by him, or admitted to his favor. He also charged them (Luke xxi. 34) to take heed and not to sufier their hearts to be overcharged with surfeiting, or too much eating, or drunkenness, or the cares of thid life, lest that day should come upor them unawares; things improper if there were no judgment — pecuharly mad and wicked when the judgment is near.

45 — 51. This passage is in fact vl parable, though it is not expressiy so called. The design is to show that his disciples should act as if they were each nioment expecting his return. This he illustrates by the conduct of a servant who did not expect his master soon tc return, who acted with great impropriety, and who was accordingly punished.

45. Who, then, is a faithful and wise serva7it, &c. By the conduct of a faithful and wise servant he intends to denote a faithful Christian, a servant of God, or a teacher of relioion. IT IFAosi his lord. His master. It has no reference to God. It means the lord oi

wise servant., whom his lord hath made ruler over his household, to give them " meat in due season 1 *

46 Blessed is that servant, whonr his lord, when he cometh, shall find so doing.

47 Verily I say unto you, that he shall make him ruler ' over all his goods.

48 But and if that evil servant shall say in his heart. My lord delayeth his coming;

49 And shall begin to smite his

fellow-servants, and to eat and drink with the drunken;

master of the servant. Applied to Christian teachers, in the spiritual meaning of the parable, it refers to Christ, who has appointed them as teachers, and who is their Lord and Master. John.xiii. 13, 14. IT Over his household. His family. Christian ministers are the servants of God appointed over the church, the family of Christ.

2; xii. 28. IT ^leat m due season. Tiie word meat here means food of all kinds. When the Bible was translated into English, it included, as the original does, ail kinds of provisions requisite to support and nourish life. ^ In due season. At the proper time. As they need it, or in the accustomed times. This was the office of a steward. Among the ancients this office was often filled by a slave — one who had shown himself 'rusty and faithful. The duty was to aave a general superintendence over.he affairs of the family. Applied to Christian ministers, it means that they ire to feed the flock of God, to minister 'o their wants, and to do it as they need it. John xxi. 15 — 17. Acts xx. 2S. 1 Cor. iv. 1. 2.

47. Shall make him ruler, &lc. Shall confirm his appointment over his household, and, as a reward, shall place him over all his property. This does not mean that ministers shall have a higher rank or office, but is a circumstance of (he parable or story, designed to show the effect of faithfulness. Faithful servants of Christ shall be rewarded. This will be done by his approbation, and by the rewards of the heavenly world. 24*

50 The lord of that servant shall come in a day "* when he looketh not for him, and in an hour that he is not aware of.

51 And shall ' cut him asunder, and appoint him his portion with thu hypocrites: there ' shall be weeping and gnashing of teeth.

THEN shall the kingdom of heaven be likened unto ten virgins,-^ which took their lamps, and went forth to meet the bridegroom. ^

48. That evil servant. If that ser vant so appointed, having this office, should be evil or wicked. IT Say i?i his heart. Secretly suppose. "^ Delayeth his coming. Will not return in a long time; or docs not return as soon as was expected, and perhaps may not at all.

49. S?fiite his fellow- servant, &c. This is the conduct of a wicked servant, who, supposing he would not be called to account, and abusing his authority, gave himself up to oppression, carousing, and debauchery. It is designed to represent the conduct of ministers who are unfaithful, overbearing, and who abuse their trust in the church.

51. Shall cut him asunder. This kind of punishment was anciently practised. Sometimes it was done by the sword, sometimes by saws. It was practised ainong the Chaldeans (Dan. ii. 5, iii. 29); and among the Hebrews. 2 Sam. xii. 31. J Sam. xv. 33. 1 Kings iii. 25. Heb. xi. 37. It was also practised by the Egyptians and Romans. It is not, perhaps, here, to be taken literally, but signifies that the wicked servant should be severely punished. IT Hypocrites. See Note, Matt. vi. 2. They are spoken of here as the worst of men. IT Weeping and gnashing of teeth. See Note, Matt. viii. 12, 13. The unfaithful and wicked minister of God, who lives without expectation or fear of judgment, shall suifer the e« verest punishment inflicted on sinnera in the world of wo.

1. Then shall the kingdom of heat>i\ See Note, Matt. iii. 2. The pbnjif

2 And " five of them were wise, and five were foolish.

here refers to his coming in the day of judgment. ^ Shall be likened. Or shall resemble. The meaning is, when the Son of man returns to judgment, it shall be as it was in tlie case of ten virgins in a marriage ceremony. The coming of Christ to receive his people to himself is often represented under the similitude of a marriage — the church being represented as his spouse or bride. The marriage relation is the most tender, tirm, and endearing, of any known on earth, and on this account it fitly represents the union of believers to Christ. See Matt. ix. 15; John iii. 29; Rev.,\i.x. 7, x.xi. 9; Eph. v. 25—32. If Ten virgins. These virgins, doubtless, represent the church — a name given to it because it is pure and holy. See 2 Cor. xi. 2; Lam. i. 15, ii. 13. ^ Wliich took their lamps, and went forth to meet the bridegroom. The lamps used on such occasions were rather torches or flambeaux. They were made by winding rags around pieces of iron or earthen ware, sometimes hollowed so as to contain oil, and fastened to handles of wood. These torches were dipped in oil, and gave a large light. Marriage ceremonies in the East were conducted with great pomp and solemnity. The ceremony of marriage was performed commonly in the open air, on the banks of a stream. Both the bridegroom and bride were attended by friends; they were escorted in a palanquin, carried by four or more persons. After the ceremony of nlarriage, succeeded a feast of seven days if the bride was a virgin, or three" days if she was a widow. This feast was celebrated in lier father's house. At the end of that time the bridegroom conducted the bride with great pomp and splendor, to his own home. This was done in '.he evening, or at night. Jer. vii. 34; sxv. 10;.xxxiii. 11. Many friends and relations attended them; and besides those who went with them from the house of the bride, there was another company that came oat from the house of the bridegroom to meet them, and welcome them. These were probably female friends and relatives of the bride- 5ro)m, who went out to welcome him sna iiis nsw ca npanion to their home.

3 They that were foolish took their lamps, and took no * oil with them: 6 Is.48.1.

These are the virgins mentioned in this parable. Not knowing precisely the time when the procession would come, they probably went out early, and waited by the way till they should see indications of its approach. In the celebration of marriages in the East at the present day, many of the pecuhar customs of ancient times are observed. At a Hindoo marriage, says a modern missionary, the procession of which I saw some years ago, the bridegroom came from a distance, and the bride lived at Serampore. to which place the bridegroom was to come by water. "" Ai'ter wailing two or three hours, at length, near midnight, it was announced, in the very words of Scripture, " Behold, the bridegroom comet ft, go ye out to meet him." All the persons employed now lighted their lamps, and ran with them in their hands to fill up their stations in the procession; some of them had lost their lights, and were unprepared, but it was then too late to seek them, and the cavalcade moved forward to the house of the bride; at which place the company entered a large and splendidly illuminated area, before the house, covered with an aw ning, where a great multitude of friends, dressed in their best apparel, were seated upon mats. The bridegroom was carried in the arms of a Iriend, and placed in a superb seat in the midst of the company, where he sat a short time, and then went into the hous-.-, the door of which was immediately.hut, and guarded by sepoys. I and o'hera expostulated with the door-keepeio, but in vain. Never was I so struck tt-ith our Lord's beautiiul parable as at this moment — And the door ivas shut.

The journal of one of the American missionaries in Greece contains an account of an Armenian wedding v/hic-h she attended; and, after describing the dresses and previous ceremonies, she says, that at twelve o'clock at night, precisely, the cry was made by some of the attendants. Behold, the bridegroom Cometh; and immediatc'y five or six men set off to meet him. ii Bridegroom. A man newly married.

4 But the wise took oil ■ in their vessels with their lamps.

5 While the bridegroom tarried, they all slumbered ' and slept.

6 And at midnight "^ there was a ■^ cry made, Behold, the bridegroom Cometh; go ye out "to meet him.

7 Then all those virgins arose,

only to their conduct in regard to the oil. The one part was wise in taking *oil, the olher foolish in neglecting it. The conduct oi those who were wise refers to those who are prepared for the coming of Christ — prepared by possessing real piety, and not merely profession. The conduct of those without oil expresses the conduct of those who profess to love him, but are destitute of true grace, and are unprepared to meet him. Nothing can be argued from the niimher here, in regard to the proportion if sincere Christians among professors. Circumstances in parables are not to be pressed literally. They are necessary to keep up the story, and we must look chiefly or entirely to the scope or design of the oarable to understand its meaning. In this parable the scope is to teach us to watch or be ready. Ver. 13. It is not to teach us the number of those who shall be saved, and those who shall not. In teaching us to watch and be ready, our Lord gives great additional interest by the circumstances of this narrative; but there is no authority for saying that he meant to teach that just half of professing Christians would be deceived. The probability is that nothing like that number will be found to have been hypocrites. IT Oil m their vessels. The five foolish virgins probably ejpected that the bridegroom would come immediately. They therefore provided for no delay, and no uncertainty. The wise virgins knew that the time of his coming was uncertain, and they therefore furnished themselves with oil. This was carried in vessels, so that it could be poured on the torch or flanil'cau when it was necessary. T Ves<eh. Cups, cans, or any thing.0 li'j'/i oil.

8 And the foolish aald \into the wise. Give us of youi oil; for our lamps are gone ' out. •'^

9 But the wise answered, saying, Nut so; lest there be not enough for us and you: but go ye rather* to them that sell, and buy for yourselves.

10 And * while they went to buy,

certain at what time he would come. He delayed longer than they expected. It All slumbered and slept. Waiting till near midnight, they fell into repose. This circumstance is not to be pressed to prove that all Christians will be asleep, or cold and careless, when the Lord Jesus will come. It will not be true. Many may be so; but many also will be looking for his coming. This circumstance is designed simply to show more clearly the duty of being ready. Ver. 13. It does not mean to affirm it as a fact that none will be ready.

6. At midnight. Later than was the usual custom, and hence they had fallen asleep. ^^4 cry made. Of thos? who were coming with the bridegroom.

7. Trimmed their lamps. Burning till midnight, the oil was exhausted. They gave a dim and obscure light. They trimmed them by removing the burnt parts of the li7ien or the torch, so that they would burn clear. It was propel also to dip them ajrain in oil, or to pour oil upon them. This strikingly represents the conduct of most men at the approach of death. They the?i begin to make ready. They are alarmed, anxious, trembling, and asking the aid oi others; and often when it is for ever too late.

10. Went in with him to the marriage. The marriage-feast. The marriage cere many took place before the bride left her father's house, but a feast was given at the house of her husband, and which was also called the marriage, or r. part of the marriage solemnities. This part of the parable doubtless represents the entrance of those who are ready, or prepared, into the kingdom of Gf^d, when the Son of man shall come They will be ready who repent of their sins; who believe on the Lord Jesus; who live a holy life; and who wait for the bridegroom came; and they that were ready went jn with him to the marriage: and the door was shut. «

11 Afterward came also the other virgins, saying, * Lord, Lord, open to us.

11. Open unto us. This is not to be understood as implying that any will come after the righteous shall be admitted into the Ivingdom, and claim admission then. It is a part of the parable to illustrate the general truth inculcated, or to prepare the way for what is afterwards said, and keep up the narrative, and make it consistent.

12. / know you not. You were not in the compau)' of those who attended me to the marriage feast, and are unknown to me. Applied to professing Christians, having only a profession of religion, but no real piety, it means, I know, or acknowledge you not as Christians. I do not approve of you, or delight in you, or admit you to be my friends. The word know is often used in the sense of approving, loving, acknowledging as real friends and followers. See Matt. vii. 23; Ps. i. 6; 2 Tim. ii. 19; 1 Thess. v. 12.

13. Watch, therefore, &c. This is the scope or design of the whole parable. This is the great truth he wished to inculcate, and all parts of the parable are to be interpreted in reference to this admonition. Like the virgins, many are professedly going to meet the Bridegroom— the Lord Jesus Christ. Like the coming of the bridegroom, his advent will be sudden. It will be to many at an unexpected time. Many, even professing Christians, will be engaged m the business of the world; thought- Jess about eternity; not expecting his approach, and not prepared. They will

13 Watch'' therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

only profess to know him, but in workt they will deny him. So death will come. All approaches of the Son of God to judge men are sudden, and to many unexpected. So many, when they shall see him coming, at death or the judg- • ment, will begin, like the foohsh vir gins, to be active, and to prepare to die. But it will be too late. They that are ready will enter in, and heaven will be closed for ever against all others. The coming of the Saviour is certain. The precise time token he will come is not certain. As the virgins should all have watched and been ready, so should we. They who are Christians should be ever watchful; and they who are not should lose no time to be ready; for in such an hour as they think not the Son of man shall come. If The Son of man Cometh. This refers, doubtless, to his coming in the day of judgment. The circumstances of the parable do not seem at all to apply to his coming to destroy Jerusalem, but arc aptly expressive of his advent to judge the world. 14. For the kingdom of heaven, &c. This paraWe of the talents was spoken still farther to illustrate the manner in which he would deal with men at his return to judgment. The words, the kingdom of heaven, are not in the original, but are very properly inserted by the translators. The design of the parable is to teach that those who improve their talents or faculties in the cause of religion — who improve them to their own salvation, and in doing good to others — shall be proportionally rewarded. But they who neglect their talents, and neither secure their own salvation nor do good to others, will be punished. The kingdom of heaven is hke such a man; that is, God deals with men in his government as such a ma7i did. ^ Hit own se.rva7its. That is, such of them as he judged worthy such a trust. These represent the apostles, ChiLstian miiiaters, professing Christians, and |:r<ilii«T)a

us a man travelling into a far counrry, who called his own servants, «n(J delivered unto them his goods. 15 And unto one he gave five ' taents, to another two, and to another one; to every man according to his

17 And likew'se he that had received two, he also gained other two.

18 But lie that had received one, went, and digged in the earth, and hid his lord's money.

19 After a long time, * the lord

16 Then he that had received the five talents, went, ai?d traded with the same, and made ihem other five talents.

all men. The going into a far country may represent the Lord Jesus going into heaven. He has wiven to all talents to improve. Epn. iv. 8; ii. 12. ^ His goods. His property — representing the offices, abilities, and opportunities for doing good, which he has given to his professed followers.

15. Five talents. See Matt, xviii. 24. A talent of silver was worth about 1505 dollars and sixty-two cents. It here denotes the highest abilities given to men; perhaps the highest offices in the church, and the greatest opportunity of doing good. % According to his several ability. According to the abiUty of each one. According as he saw each one was adapted to improve it. So in the church and the world. God gives men stations which he judges them adapted to 111, and requires them to fill them. So he makes distinctions among men in regard to abilities, and in the powers anaopportunities of usefulness; requiring them only to occupy those stations, and discharge their duties there. 1 Cor. iv. 7.

16, 17. The two who had received most employed their money in trade, and by honest industry doubled it before their master returned; representing the conduct of those who make a good improvement of their abilities, and employ them in doing good.

18. Digged in the earth, &c. This represents the conduct of those who.aeglect the abihties that God has given, and fail to do what he has required. This is done often: 1st. On the plea that they do not occupy a high station. 2d. That they have slender abilities, and can do little good. 3d. As it was ill tills case, that God had mf given

20 And so he that had received five talents, came, and brought other five talents, saying. Lord, thou deliveredst unto me five talents; be-

them as much as he did others, and they Vvill therefore do nothing. These pleas are without foundation: for. First. God docs not require us to do as much as those who have greater abilities; but this is not a reason why we should do nothing. 2 Cor. viii. 12. Second. That situation is honorable, and may be useful, where God has placed us; and though humble, yet in that we may do much good. 1 Cor. xii. 11 — 31. Third. Men of slender abiliti'js may often do more good in the world than men of much greater talents. It is rather a warm heart, than a strong head which is required to do good. A humble Christian, by his life, example, and conversation, may often do much more good than is done by those in more elevated stations, and with far greater gifts.

We are not to suppose by this, however, that our Saviour meant to teach that only those oi feeble talents neglected their duty. I'he parable does not require us to do this; and the fact is, perhaps, that those most highly endowed are the farthest from properly improving their talents.

19. After a long time, &c. By the return of the lord of those servants to reckon with them, is denoted the return of Christ to call men to an account for the manner in which they have improved their talents. See Rom. xiv. 12; 2 Cor. V. 10 • 1 Thess. iv. 16; Acts i. 11, xvii. 31. "^Reckon with them. To reckon is to settle accounts. Here it means to inquire into their faithfulness, and to reward or punish them accord ingly.

21 His lord said unto him, Well (lone, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler • over many things: enter thou into the joy of thy lord.

22 He also that had received two talents, came, and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.

23 His lord said unto him. Well done, good and faithful servant:

21. Suler over many things. I will promoio thee to greater honors and more important trusts. If Joy of thy Lord. In the mean time share the pleasures and enjoyments of his palace; be his couipaaion; and receive the rewards which he has promised thee. The joy of his lord may mean either the festivals and rejoicing at liis return, or the rewards which his lord had prepared for his faithful servants. Applied to Christians, it means that they v\'ho rightly injprove their talents shall, at the return of Christ, be promoted to great honors m heaven, and be partakers of the joys of their lord in the world of glory. See ver. 34;alsol John ii. 28.

24. The one talent. The design of this part of the parable is to show that no one is excused in indolence because he has few talents. God will require of him only according to his ability. 1 Cor. iv. 2. Luke xii. 48. 2 Cor. viii. 12. "^ A hard?nan. Of a sordid, griping disposition; taldng advantage of the poor, and oppressing them. ^ Reaping, &.C. This is indicative of an avaricious and overbearing disposition. Compelhng the poor to sow for him, and reaping all the benefit himself If Hast not ftrtioed. The word strew means to scatter — as men scatter seed in sowing it. It may mean also to ventilate, or to fan by venlilating, or winnowing. As towi?ig the seed is mentioned just before, it may be that this refers to gathering grain fanned or winnowed by others, while he did nothing — indicating also a hard r <■ sordid disposition.

thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.

24 Then he which had received the one talent, came, and said, Lord, I knew thee that thou art an hard * man, reaping where thou hast not ' sown, and gathering where thou hast not strawe^:

25 And I was afraid, '' and went, and hid thy talent in the earth: lo, there thou hast that is thine.

26 His lord answered and said

25. I was afraid. I feared lest, by some accident, thy talent would be lost if I put it out to trade, and that I should be severely punished by a hard master I therefore kept it laid up safely, and hid it where it could not be lost, if That is thine. There is what properly belongs to thee. There is the original talent that thou gavest me, and that is all that can be reasonably required. Observe, here: 1st. That this expresses exactly the feehngs of all sinners. God, in their view, is hard, cruel, unjust 2d. All the excuses of sinners are excuses for indolence and sin, and to cheat themselves out of heaven. The effect of this excuse was to lose the reward; so of the excuses of sinners for not doing their duty. 3d. Sinners grudge every thing to God. They are never willing to be liberal towards him, but are stinted and close; and if they give, they do it with hard feelings, and say that that is all that he can claim.

26. Slothful. Indolent, lazy, who had done nothing. God will judge men, not merely for doing wrong, but for 7iot doing right. See verse 45. That servant was ivicked, 'because he had such an opinion of his master; he had shown that he was slothful, by not making good use of the talent. Ver 27. If Thou knewest, &-C. This should be understood, and might have been translated, as a question. If you knew he was such a mar., you ought to have acted accordingly, e o as to have escaped punishment. Didst thou know that I reap, &c.? Then thou shoulds^. have

ful servant, thou knewesi that I reap where I sowed not, and gather where I have not strawed:

27 Thou oughtest therefore to have put my money to the exchangers, and then at my coming I Bhould have received mine own with usury.

28 Take therefore the talent from nim, and give it unto him which nath ten talents.

given my money to the exchangers, &c. This is not intended to admit that he was such a man. but to convict the slothful sor\-ant of guilt and folly in not having been prepared to meet

27. The exchangers. The exchangers were persons who were in the habit of borrowing money, or receiving it on deposit at a low rate of interest, to be loaned to others at higher interest. They commonly sat by tables in the temple, with money ready to exchange or loan. See Matt. xxi. 12. Tliis money was left with the servant, not to exchange, nor to increase it by any such idle means, but by honest industry and merchandise; but since he was too indolent for that, he ought at least to have loaned it to the exchangers, that liis master might have received some benefit from it. ^ With usury. With interest, increase, or gain. The word usury, in our language, has a bad signification, meaning unlawful or exorbitant interest. This was contrary to the law. Ex. xxii. 25. Lev. xxv. 36. The original means gain, increase, or lawful interest.

29. For u7i(o every one that hath shall be given. See Note, Matt. xiii. 12. This seems to be a proverbial expression. It means, whosoever rightly improves what is committed to nim shall receive more, or shall be rewarded; but he that misimproves what is committed to him shall not be rewarded. [n pecuniary matters — in the literal eense of this parable — they who improve their money by industry or merchandise, increase it. They who do not — who are indolent or vicious — lose what they did possess, and it goes into •iic hands of the faithful and imlustrious.

29 For • unto every one that hatli shal) be given, and he shall have abundance: but from him that hath not shall be taken away ' even that which he hath.

30 And cast ye the unprofitable servant into outer darkness: ' there shall be weeping and gnashing of teeth.

31 When •* the Son of man shal! come in his glory, and all the holy

In the spiritual sense of the parable, it means only that they who are faithiul shall be rewarded — not, however, that any thing shall be taken from the unfaithful and given to them; and that the unfaithful and indolent shall be taken away from their privileges and punished.

30. And cast, &.c. See Note, Matt, viii. 12. The spirhual meaning of the parable may be thus summed up: 1st. The sei-vants of God are not all en dowed with equal gifts and talents. 2d. They are bound to employ their talents in promoting his honor, and in a proper improvement of them. 3d. By employing their talents in a proper manner, they improve and strengthen them. 4th. They will be judged according to the improvements they have made. 5th. All sinners look on God as a hard master, and as unreasonable and tyran nical. 6th. They will be judged, not merely for doing wrong, but for neglecting to do right. 7th. If the servant who kept the talent entire without injuring it, and who returned it to his master as he received it, was nevertheless judged, condemned, and cast away, what must they expect who abuse their talents, destroy by drunkenness and lust the noble faculties conferred, oi them, and squander the property iha might be employed in advancing the interests of morals and religion!

31. When the Son of 7nan, &-C. Tliia is in answer to the question which the disciples proposed to him respecting the end of the world. Ch xxiv. 3. That this refers to the last judgment, and not, as some have supposed, to the destruction of Jerusalem, af pears: Isi. From the fact that it was iii answer to an express irvquiry respecting the ervi

angels with him, then shall he sit upon the throne of his glory:

3-J, And * before him shall be gathered all nations; and he shall separate * them one from another, as a shepherd ' divideth his sheep from the goats:

33 And he shall set the sheep on

of the world. 2d. All nations were to be assembled — which did not take place at Jerusalem. 3d. A separation was to take place between the righteous and the wicked — which was not done at Jerusalem. 4th. The rewards and punishments are declared to be eternal. None of these things took place at the destruction of Jerusalem. If In his glory. In his own proper honor. With his glorified body, and as the head and king of the universe. Acts i. 11. Eph. i. 20—22. 1 Thes. iv. 16. 1 Cor. xv. 24,25,52. IT The throne of his glory. This means, in the language of tlie Hebrev.'s, his glorious or splendid throne. It is not to be taken literally, as if there would be a material throne or seat of the Kmg of Zion. It expresses the idea that he will come as a king and judge to assemble his subjects before aim, and to appoint them their rewards.

32. A?id before him, &c. At his coming to judgment the world will be Durned up and destroyed. 2 Peter iii. 10, 12. Rev. XX. 11. The dead in Christ — i. e., all true Christians — shall DC first raised up from their graves. 1 Thess. iv. 16. The hving shall be changed — i. e., shall be made like the glorified bodies of those that are raised from the dead. 1 Cor. xv. 52 — 54. 1 Thess. iv. 17. All the wicked shall rise and come forth to judgment. John v. 28,29. Dan.xii. 2. Matt. xiii. 41, 42. Rev. XX. 13. Then shall the world be judged, the righteous saved, and the wicked punished. ^ Aiid he shall srparate, &c. Shall determine respecting their character, and shall appoint them their doom accordingly.

33. Shall set the sheep, &c. By the theep are denoted, here, the righteous. The name is given to them because the ihcep is an emblem of innocence and narmlessness. Seo John x. 7, 14, 15,

34 Then shall the king say unto them on his right hand, Come, ye blessed ' of my Father,-'' inherit the s kingdom * prepared for you from the foundation of the worl4:

17. ^ The left. That is, the left hand. This was the place of dishonor, denoting condemnation. See Eccl. x. 2.

34. The king. That is, the Lord Jesus, the King of Zion, and of the universe, now acting as Judge. Luke xix. 38. John xviii. 37. Rev. xvii. 14; xix. 16. IT Blessed of my Father. Made happy, or raised to felicity by my Father. See Note, Matt. v. 3. IT Inherit the kingdom. Receive as heirs the kingdom, or be received there as the sons of God. Christians are often called heirs of God. Rom. viii. 17. Gal. iv. 6, 7. Heb. i. 14. 1 John iii. 2. li Prepared for you, &c. That is, designed for you, or appointed for you. The phrase, y"roTO the foundation of theworld, is used to denote that this was appointed for them in the beginning; that God has no new plan; that the rewards which he will now confer on them he always intended to confer. Christ says to the righteous that the kingdom was prepared for them. Of course God meant to confer it on them. They were individuals; and it follows that he intended to bestow his salvation on them as individuals. Accordingly the salvation of his people is uniformly represented as the result of the free gift of God, according to his own pleasure, bestowed on indi\aduals, and by a plan which is eternal. Rom. viii. 29, 30. Eph. i. 4, 5, 11, 12. 2 Thess. 11, 13. 1 Peter i. 2. John vi. 37. This is right and consistent with justice; for, 1st. All men are by nature equally undeserving. 2d. Bestowing favors on one does not do injustice to another, whertr

35 For <» I was an hungered, and j-e gave me meat; I was thirsty, and ye gave me drink: I was a stranger, * and ye took me in:

36 Naked, ' and ye clothed me: I was sick, and ye visited '' me: I was in prison, • and ye came unto me.

37 Then shall the righteous answer him, saying. Lord, when saw we thee an hungered, and fed ihee? or thiisly, and gave thee drink 1

neither deserves favor. Pardoning one criminal is not injuring another. Bestowing great talents on Locke, Newton, or Paul, did not injure me. 3d. If it is right for God to pve eternal life to liis people, or to admit them to heaven, it was right to determine to do it, which is but another way of saying that God resolved from all eternity to do right. Those who perish choose the paths which lead to death, and will not be saved by the merits of Jesus. No blame can be charged on God if he does not save them against their will. John v. 40. Mark xvi. 15, 16.

35,36. 1 was an hunfrered. The union between Christ and his people is the most tender and endearing of all connexions. It is represented by the closet anions of which we have knowledge. John XV. 4, 5, 6. Eph. v. 23— 32. 1 Cor. vi. 15. This is a union, not physical, but moral; a union of feelings, interests, plans, destiny; or, in other words, he and his people have similar feehngs, love the same objects, share the same trials, and inherit the same blessedness. John xiv. 19. Rev. iii. 5, 21. Rom. viii. 17. Hence he considers favors shown to his people as shown to himself, and will reward them Accordingly. Matt. x. 40, 42. They show attachment to him, and love to his cause. By showing kindness to the poor, and needy, and sick, they show that they possess his spirit — for he did it when on earth; they evince attachment to him, for he was poor and needy; and they show that they have.he proper spirit to fit them for heaven. 1 John ili. 14, 17. James ii. 1 — 5. Mark ix. 41. IT Was a stranger. The word stranger means a foreig-ner, or 2=1

38 When saw we thee a stranger, and took ihee in? or naked, and clothed ihee?

39 Or when saw we thee sick, or in prison, and came unto thee"!

40 And the King shall answer ftnd say unto them. Verily I say unto you, Inasmuch ^ as ye have done il unto one of the least of these my brethren, ye have done il unto me.

41 Then shall he say also untc

traveller; in our language, one un known to us. To receive such to the rites of hospitality was, m eastern countries, where there were few or no public houses, a great virtue. See Gen. xviii. 1 — 8; Heb. xiii. 2. IT J'ook me in. Into your house. Received me kindly. If Naked. Poorly clothed. Among the Jews they were called naked who were clad in poor raiment, or they who had on only the tunic or inner garment, without any outer garment. See Note, Matt. V. 40; also Acts xix. 16; Mark xiv. 51, 52; Job xxii. 6; Isa. Iviii. 7.

37 — 39. Then shall the rigldeous, &c This answer is indicative of humility — a deep sense of their being unworthy such commendation. They will feel that their poor acts of kindness have come so far short of what they should have been, that they have no claim to praise or reward. It is not, however, to be supposed that in the day of judgment thia will be actually said by the righteous, but that this would be a proper expression of their feelings.

40. 07ie of the least of these. One of the obscurest, least known, poorest, and most despised and afliicted. IT 3Iy brethren. Either those who are Christians, whom he condescends to call brethren; or those who are afflicted, poor, and persecuted, who are his brethren and companions in suffering; and who suffer as he did on earth. See Heb. ii. tl: Matt. xii. 50. How great is the conJe scension and kindness of the Judge of the world, thus to reward our actions, and to consider what we have done to the poor as done to him!

41. On the left hand. The wicked. If Ye cursed. That is, ye who are de voted to destruction, whose characters

me, ye cursed, into " everlasting fire, ' prepared for the devil and his angels:

42 For I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink:

43 I was a stranger, and ye took me not in: naked, and ye clothed

deserve everlasting punishment, and who are about to enter into it. To curse is the opposite of to bless. It implies a negation of all the blessings of heaven, and a positive infliction of eternal sufferings. IT Everlasting Jire. Fire, here, is used to denote punishment. The image is employed to express extreme sufferhig, as a death by burning is one of the most horrible that can be conceived. The image was taken probably, from the Jires burning in the valley of Hinnom. See Note, Matt. v. 22. It has been asked whether the wicked will be burned in literal fire, and the common impression has been that they will be. Respecting that, however, it is to be observed: 1st. That the maiii truth intended to be taught refers not to the manner of suffering, but to the certaiiity and bit ens it yoVit. 2d. That the design, therefore, was to present an image of terrific and appalling suffering — an image well represented by fire. 3d. That this image was well known to the Jews (Isa. Ixvi. 24), and therefore expressed the idea in a very strong manner. 4th. That all the truth that Christ intended to convey appears to be expressed in the certainty, intensity, and eternity, of future torment. 5th. That there is no distinct affirmation respecting the mode of that punishment, where the mode was the subject of discourse. 6th. That to as it is a subject of comparatively little consequence what will be the mode of punishment. The fact that the wicked will be eternally punished, cursed of God, should awe every spirit, and lead every man to secure his salvation. As, liowever, the hody will be raised, it is not unreasonable to suppose that a mode of punishment will be adopted suited to the body, perhaps bearing some analogy to suffering here, in its various forms ot Hames, and racks, and cold, and heat, and war, and disease, and ungraified desire, and remorse — perhaps the me not: sick, and in prison, and yt? visited me not.

44 Then shall they also answer him, saying, Lord, when saw we thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto th(,e 1

45 Then shall he answer them^

concentration of all earthly woes, all that makes man misera'ile here, poured upon the naked body and spirit of the wicked in hell, for ever and ever. IT Pre- ~.\ paredfor the devil. The devil is the prince of evil spirits. This place of pun ishment was fitted for him when he rebelled against God. Jude 6. Rev. xii. 8, 9. H His angels. His messengers, his servants, or those angels that ha drew ofl^ from heaven by his rebelhon and whom he has employed as his messengers to do evil. The word may extend also to all his followers— fallen angels or men. There is a remarkable difference between the manner in which the righteous shall be addressed, and the wicked. Christ will say to the one that the kingdom was prepared for them; to the other, that the fire was not prepared for them, but for another race of beings. They will inherit it because they have the same character as the devil, and therefore are fitted to the same place — not because it was originally fitted for them.

45. Inasmuch as ye did it not. &c. By not doing good to the followers of Christ, they showed that they had no real lovo to him. By not doing good to the poor and needy, to the stranger and the prisoner, they show that they have not his spirjt, and are not hke him, and are unfit ior his kingdom. Let it be observed, here, that the public ground of their condemnation is the neglect o^ duty, or because they did it not. We are not to suppose that they will not also be condemned for their open and positive sins. See Rom. ii. 9; Eph. v. 5; Coll. iii. 5, 6; 1 Cor. vi. 9, 10; Rev. xxi. 8, Ps. ix. 17. But their neglect o{ charily or of doing good to him and his people may be the public reason of condemninp them: 1st. Because he wished to give pre-eminence to those virtues, to excite his followers to do them. 2d. Men should be punished for neglut aa wei!

saying, Verily I say unto you, Inasmuch " as ye did it not to one of the least of these, ye did it not to me.

aa positive sin. Sin is a violation of the law, or refusiiig to do what God commands. 3a. Nothing better shows the true state of the heart than those duties, and the true character can be as well tested by them as by open crimes.

If it be asked how the heathen who never heard of the name of Christ can be justly condemned in this manner, it may be answered; 1st. That Christ acknowledges all the poor, and needy, and strangers of every land, as his brethren. See v. 40. 2d. That by neglecthig the duties of charity they show that they have not his spirit — are not hke him. 3d. That these duties are clearly made known by conscience, and the light of nature, as well as by revelation; and men may therefore be condemned for the neglect of them. 4tli. That they are not condemned for not beheving in Christ, of whom they have not heard, but for a wrong spirit, neglect of dity, open crime; for being u?ilike Christ, and therefore u?tfit for heaven. ^ One of the least of these. These on my right hand. My brethren. Those who are saved.

46. And these, &c. These persons. Many, holding the doctrine of universal salvation, have contended that God would punish si?i oniy. Christ says that those on his left hand shall go away — not sins, but sinners. Besides, si?i, as an abstract thing, cannot he punished. It is nothing but the acts of transgressors; and to be reached at all, must be reached by punishing the offenders, ff Into everlasting punishment. The original word, here translated punishment, means torment, or suflering inflicted for crime. The noun is used but in one other place in the New Testament. ] John iv. 18: " Fear hath <orment ' The verb from which the noun IS derived is twice used. Acts iv. 21. 2 Pet. ii. 9. In all these places it denotes anguish, suffering, punishment. It does not mean simply a state or conditier, but absolute, positive suffering; and if this word does not teach it, no word could expresi the idea that the

46 And * these shall go away into everlasting punishment: but the righteous into life eternal.

wicked would suffer. It has been con tended that the sufferings of the wicked would not be eternal, or luithout end. It is not the purpose of these Notes to enter into debates of that kind farther than to fix the meaning of words. In regard to the meaning of the word everlasti?ig'in this place, it is to be observed: 1st. That lh.e literal meaning of the word expresses absolute eternity — ahrays being- Matt, xviii. 8;.xix. 16. Mark iii. 29. Rom. h. 7. Heb. v. 9. 2d. That the obvious, plain interpretation of the word demands this signification. 3d. That admitting that it was the Saviour's design ever to teach this doctrine, this would be the very word to express it; and if this does not teach it, it could not be taught. 4th. That it is not taught in any plainer manner in any confession of faith on the globe; and if this may be explained away, all those may be. 5th. That our Saviour knew that this would be so understood by nine-tenths of the world; and if he did 7iot mean to teach it, he has knowingly led them into error, and his honesty cannot be vindicated. 6th. That he knew that the doctrine was calculated to produce fear and terror; and if he was benevolent, his conduct cannot be vindicated in exciting unnecessary fears. 7th. That the word zised here is the same in the original as that used to express the eternal life of ihi righteous; if one can be proved to b** limited in duration, the other can by tb'r same arguments. The proof that th righteous xuill he happy for ever, is pr< cisely the same, a?id no other than that tJ wiched will he miserable for ever. 8tl That it is confirmed by many other pas sages of scripture. 2 Thess. 1, 7, 8, 1 Luke xvi. 26. Rev. xiv. 11. Ps. b 17. Isa. xxxiii. 14. Mark xvi. It John iii. 36. IT Life eternal. Man b; sin has plunged himself into death, tern poral, spiritual, eternal. Christ, bj coming and dying, has abolished death, and brought life and immortality to light. 2 Tim. i. 10. Life is the opposite of death. It denotes, here, freedom from death, and positive hohnesi and happiness for ever.

AND it came to pass, when Jesus had finished all these sayings, ne said unto his disciples,

2. After two days is the feast of the passover. See Note, Matt. xii. 1 — 8. The festival of the passover was celebrated to preserve among the Jews the memory of their liberation from Egyptian servitude, and of the safety of their first-born in that night when the firstborn of the Egyptians perished. Ex. xii. The name passover was given to the feast because the Lord passed over the houses of the Israelites without slaying their first-born, while the Egyptians.'eve cut off. Ex. xii. 13. It was celeo-ated seven days, viz., from the 15th to the 21st of the month Aeib, or Nisan (April). Ex..xii. 15—20; xxiii. 15. During all this period the people ate unleavened bread, and hence the festival was sometimes called the feast of unleavened bread. Ex. xii. 18. Lev. xxiii.

6. On the evening of the fourteenth day, all the leaven or yeast in the family was removed with great care, as it is to the present time — a circumstance to which the apostle alludes in 1 Cor. v.

7. On the 10th day of the month the mSP*er of a family separated a lamb or a goat of a year old from the flock (Ex. xii. 1 — 6), which he slew on the 14th day before the altar. Deut. xvi. 2, 5, 6. The lamb was commonly slain at about 3 o'clock, P. M. The blood of the paschal lamb was in Egypt sprinkled on the docr-posts of the houses; afterwards it was po^ired by the priests at the foot of the altar. Ex. xii. 7. The lamb thus slain was roasted whole, with two spits thrust through it — one lengthwise, and one transversely — crossing each other near t'le fore legs; so that the animal was, in a manner, crucified. Not a bone of it might be broken — a circumstance strongly representing the sufferings of our Lord Ji;sus, the passover slain for us. John xis. 36. 1 Cor. v. 7. Thus roasted, the Iamb was served up with wild and bitter herbs. Not fewer than ten, nor more than twenty persons, were admitted to those sacred feasts. At first it

2 "Ye " know that after two days is the feast of the passover, and the Son of man is betrayed to be cru cified. a Mar.l4.1,&c. Lu.22.1,&c. Juo.l3.1,&c.

was observed with the loins girt about, with sandals on their feet, and with all the preparations for an immediate journey. This in Egypt was significant of the haste with which they were about to depart from the land of bondage. The custom was afterwards retained.

The order of the celebration of this feast was as follows: The ceremony commenced with drinking a cup of wine mingled with water, after having given thanks to God for it. This was the first cup. Then followed the washing of hands, with another short form of thanksgiving to God. The table was then supphed with the provisions, viz., the bitter salad, the unleavened bread, the lamb, and a thick sauce composed of dates, figs, raisins, vinegar, &c They then took a small qtiantity of sa lad, with another thanksgiving, and att it. After which, all the dishes were removed from the table, and a second cup of wine set before each guest as at first. The dishes were removed, it is said, to excite the curiosity of children, and to lead them to make inquiry into the cause of this observance. See Ex. xii. 26, 27. The leading person at the feast then began and rehearsed the history of the servitude of the Jews in Egypt, the manner of their deliverance, and the reason of instituting the passover. The dishes were then returned to the table, and he said, " This is the passover which we eat, because that the Lord passed over the houses of our fathers in Egypt;" and then holding up the salad and the unleavened bread^ he stated the design, viz: that the one represented the bitterness of the Egyptian bondage, and the other the suddenness of their deliverance. This done, he repeated the 113th and 114th psalms, offered a short prayer, and all the company drank the wine that had been standing some time before them. This was the second cup. The hands were then again washed, and the meal then eaten, with the usual forms and solemnities. After which they washed the hands again, and then drank an other cup ot wine, called ihe eup of

3 Then assembled together the uhief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas,

4 And " consulted that they might

blessing, because the leader was accustomed in a particular manner, over that cup, to offer thanks to God for his goudnes?. This is the cup which our Saviour is supposed to have taken when he instituted the Lord's supper, called by Paul the cup of blessuig. 1 Cor. x. 16. There was still another cup, which was drunk when they were about to separate, called the Hallel, because in connexion with it they were accustomed to repeat the lesser Hallel, or the 115th, 116ih, 117th, 118th psalms. In accordance with this, our Saviour and his disciples sang a hymn, as they were about to go to the mount of OHves. Ver. 30. It is probable that our Saviour complied with these rites according to the custom of the Jews. While doing it, he signified that the typical reference of the passover was about to be accomplished, and he instituted in place of it the supper — the communion — and of course the obligation to keep the passover then ceased. ^ The Son of man is betrayed. Will be betrayed. He did not mean to say that they then knew that he would be betrayed, for it does not appear that they had been informed of the precise time. But they knew that the passover was at hand, and he then informed them that he would be betrayed. IT To he crucified. To be put to death on the cross. See Note on Matt, x.wii. 35.

3. Then assembled, &c. This was a meeting of the great council or sanhedrim. Note, Matt. v. 23. H The palace. The original word properly denotes the hall or large area in the centre of the dwelhng, called the court. See Note, Matt. ix. 1 — 8. It may be understood. However, as referring to the palace itself. IT The high priest. Holding the office that was first conferred on Aaron. Ex. xxviii. The office was at first hereditary, descending on the oldest son. Numb. iii. 10. Antiochus Epiphanes (B. C. ItiO), when he had possession of Judea, sold tne office to the highest Didder. In the year 152 B. C, Alex- 25*

5 But they said. Not on the feas' day, lest there be an uproar among the people.

6 Now when Jesus was in Beth

ander king of Syria, conferred tht office on Jonathan (1 Mace. x. 18- 20), whose brother Simon was afterwards created by the Jews both prince and high priest. 1 Mace. xiv. 35 — 47. His posterity, who at the same time sustained the office of kings, occupied the station of high priest till the time of Herod, who changed the incumbents of the office at pleasure; a liberty which the Romans ever afterwards exercised without any restraint. The office was never more fluctuating than in the time of our Saviour. Hence it is said that Caiaphas was high priest for that year. John xi. 51. Persons who had been high priests, and had been removed from office, still retained the name. Hence more than one high priest is sometimes mentioned, though strictly there was but one who held the office.

4. By subtilty. By guile, deceit, or in some secret manner, so that the peo pie would not know it. Jesus was regarded by the people as a distinguished prophet, and by most of them probably as the Messiah; and the sanhedrim did not dare to take him away openly, lest the people should rise and rescue him. They were probably aware that he had gone out to Bethany, or to some of the places adjacent to the city; and as he passed his nights there, and not in the city, there was need of guile to ascertain the place where he remained, and to take him.

5. Not 071 the feast-day. Not during the yeast. The feast lasted seven days. A vast multitude attended from all parts of Judea. Jerusalem is said to have contained at such times three millions of people. Amidst such a multitude there were frequent tumults and seditions: and the sanhedrim was justly apprehensive there viould be now, if in open day, and in the temple, they took away a teacher so popular as Jesus and put him to death. They therefore sought how they might do it secretly, ar,d by guile.

7 There " came unto him a woman having an alabaster box of very

ir Simon the leper. Simon who had been a leper. If Leper. See Note, Matt. viii. 1. It was unlawful to eat with persons that?iad the leprosy: and it is more than probable, therefore, that this Simon had been healed — perhaps by our Lord himself. John (xii. 1) says that this was the house where Lazarus was, who had been raised from the dead. Probably Lazarus was a relative of Simon's, and was hving with him. He farther says that they made Jesus a supper, and that Martha served. John says that tliis was sLx days before the passover. From the order in which Matthew and Mark mention it, it would have been supposed that it was but two iays before the passover, and after the cleansing of the temple. But it is to be observed, 1st. That Matthew and Mark often neglect the exact order of the events that they record. 2d. That they do not affirm at what time this was. They leave it indefinite, saying that while Jesus was in Bethany he was anointed by Mary. 3d. That Matthew introduced it here for the purpose of giving a connected account of the conduct oi Judas. Judas murmured at the waste of the ointment (John xii. 4); and one of the effects of his indignation, it seems, was to betray his Lord.

7. There came to him a woman. This woman was Mary, the sister of Lazarus and Martha. John xii. 3. 1i Having an alabaster box. The alabaster is a species of marble, distinguished for being light, and of a beautiful white color, almost transparent. It was much used by the ancients for the purpose of preserving various kinds of ointment in. If Of very precious oi?itme?it. That is, of ointment of much value; that was rare, and difficult to be obtained. Mark (xiv. 3) and John (xii. 3) say that it was ointment of spikenard. In the original it is Nard. It was procured from an herb growing in the Indies, chiefly obtained from the root — though sometimes also from the bark. It was liquid, so as easily to flow when the box or ohial was open, and was distinguished

precious ointment, and poured it on his head, as he sat at meat.

8 But when his disciples saw it, they had indignation, saying. To what purpose is this waste 1

particularly for an agreeable smell. See Cant. i. 12. The ancients were much in the habit of anointing or perfum,ing their bodies, and the nard was esteemed one of the most precious perfumes. John says there was a pound of this (xii. 3). The pound in use among them was the Roma;n, of twelve ounces, answering to our Troy weight. That there was a large quantity is farther evident from the fact that Judas says it might have been sold for three hundred pence ($40), and that the house was filled with the odor of the ointment. (John). And poured it on his heaa. They were accustomed chiefly to anoim the head, or hair. John says (xii. 3) that she poured it on the feet of Jesus, and wiped them with her hair. There is, however, no contradiction. She probably poured it both on his head and hia feet. Matthew and Mark having recorded the former, John, who wrote his gospel in part to record events omitted by them, relates that the ointment was also poured on the feet of the Saviour. To pour ointment on the head was common. To pour it on the feet was an act of distinguished humility and attachment to the Saviour, and therefore deserved to be particularly recorded. If As he sat at meat. That is, at supper. In the original, as he reclined at supper. The ancients did not sit at their meals, but reclined at length on couches. See Note, Matt, xxiii. 6. She came up, therefore, behind him, as he lay reclined at the table; and bending down over the couch, poured the oiniment on hia head and his feet; and probably kneeling at his feet, wiped them with her hair.

8. They had indignation. John says that Judas expressed indignation. Probably some of the others felt indignation, but Judas only gave vent to his feelings. The reason why Judas was indignant was that he had the hag (John xii. 6), i. e. the purse, or repository of articles given to the disciples and to the Saviour" He was a thief; and was in the habit, it seems, of taking out and

9 For this ointment might have been sold for much, and given to ihe poor.

10 When Jesus understood it, he said unto them, Why trouble ye the woman ] for she hath wrought a good work upon ms.

putting to his own use what was put in for thcin in common. The leading trait of Judas' character was avarice; and no opportunity was suffered to pass without attempting, by base and wicked means, to make money. In his example, an avaricious man may learn the true nature and the effect of that grovelling and wicked passion. It led him to commit the enormous crime of betraying his Lord to death; and it will always lead its possessor to guilt. No small part of the sins of the men of the world can be traced to avarice; and many and many a time since the days of Judas has the Lord Jesus been betrayed among his professed friends by the same base propensity. ^ In this waste. This loss or destruction of property. They could see no use in it, and (hey therefore supposed it was lost.

9. Sold for much. Mark and John say for three hundred pence; that is, for about S40. This, to them, was a large sum. Mark says, they murmured against her. There was also an implied murmuring against the Saviour for suffering it to be done. The murmuring was, however, without cause. It was the properly of Mary. She had a right to dispose of it as she pleased, answerable not to them, but to God. They had no right over it, and no cause of complaint if it had been wasted. So Christians now are at liberty to dispose of their property as they please, either in distributing the Bible, in supporting the gospel, in sending it to Heathen nations, or in aiding the poor. The world, like Tudas, esteems it to be wasted. Like Judas, they are indignant. They say.t might be disposed of in a better way. Yet, like Judco, they are interfering in that which concerns them not. Like Dther men. Christians have a right to dispose o' their property as they please, answerable only to God. And though ttii avaricious world esteems it to be waste, yet if their Lord commands it. it

11 For " ye have the poor aU ways with you; but * me ye have not always.

12 For in that she hatn poured this ointment on my body, she did it for my burial.

will be ibund to be the only way in which it was right for them to dispose of that property, and will be found not to have been in vain.

10. Trouhle ye the woman. That is, disturb her mind by insinuations, as it she had done wrong. 1i A good work on me. She has done it with a mind grateful, and full of love to me. The work was good, also, as it was prepara tive to his death. Ver. 12.

11. For ye have the poor, &Z.C. Mark adds, " Whensoever ye will, ye may do them good." It was right that they should regard the poor. It was a plain precept of religion (see Ps. xli. 1; Prov..\iv. 21, xxix. 7; Gal. ii. 10), and our Saviour would not prohibit it, but do all that was possible to excite his followers to the duty. But every duty should be done in its place, and the duty then incumbent was that v.hich Mary had performed. They would afterwards have abundant occasion to show their regard for the poor. IT JSIe ye have not always. He alludes, here, to his dying, and his going away to heaven. He v.ould be their friend and their Saviour, but he would not be bodily present with them always, so that they could shov,' kindness in this way to him.

12. She did it for my burial. It is not to be supposed that Mary understood clearly that he v.'as then about to die, for the apostles, it seems, did not fully comprehend it, or that she intended it for his burial; but she had done it as an act of kindness and love, to show her regard for her Lord. He said that it was a proper preparation for his burial. Anciently, bodies were anointed and embalmed for the purpose of tl>e sepulchre. Jesus said that this was really a preparation for that burial, a fitting him in a proper manner for the tomb.

13. yl memorial. Any thing to produce remembrance. This should be told to her honor and crcUi, as a memorial

soever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.

14 Then one * of the twelve, called Judas Iscariot, went unto the chief priests,

15 And said unto them. What

of her piety and self-denial; and it is right tnat the good deeds of the pious should be recorded and liad in recollection.

14. Then one of t?ie twelve, Sec. Luke says that Satan entered into Judas. That is, Satan tempted or instigated him to do it. Probably he tempted Judas by appealing to his avarice, his ruling passion, and by suggesting that now was a favorable opportunity to make money rapidly, by selling his Lord. ^ Judas Iscariot. See Note, Matt. x. 4. IT Unto the chief priests. The high pr.est, and those who had been high

Eriests. The ruli'ig men of the sanedrim. Luke adds that he went also to the captains. (xxJ 4.) It was necessary, on account ol ihe great wealth deposited there, and its great sacredness, to guard the temple by night. Accordingly men were stationed around it, whose leaders or commanders were called captains. Acts iv. 1. These men were commonly of the tribe of the Levites, were closely connected with the priests, were men of influence, and Judas went to them, therefore, as well as to the priests, to offer himself as a traitor. Probably his object was to get as much money as possible, and he might therefore have attempted to make a bargain with several of them apart from each other.

15. And they covenanted with him. Made a bargain with him. Agreed to give him. Mark says they promised to give him money. They did not pay it to him then, lest he should deceive them. When the deed was done, and before lie was made sensible of its guilt, they paid him. See Matt, xxvii. 3; Acts i. 18. IT Thirty pieces of silver. Mark and Luke do not mention the sum. They say that they promised him money '_ — in the original, silver. In Matthew, in the original, it is thirty s/Zners, or silterlings. This was the price o/" a sZave

will ye give me, and I will deliver him unto you 1 And they * covenanted with hirnfor thirty pieces of silver.

16 And from that time he sought opportunity to betray him.

17 Now ' the first day of the feasi of unleavened bread, the disciples

See Ex. xxi. 32. And it is not unlikely that this sum was fixed on by them to show their contempt of Jesus, and that they regarded him as of little value. There is no doubt, also, that they understood that such was the anxiety of Judas to obtain money, that he would betray his Lord for a7iy sum. The money usually denoted by pieces of silver, when the precise sum is not mentioned, is a shekel — a silver Jewish coin, amounting to about fifty cents. The whole sum, therefore, for which Judas committed tliis crime, was Sl5.

16. Sought opportunity to betray him. Luke adds, "in the absence of the multitude." This was the chief difficulty, to dehver him into the hands of the priests so as not to liave it known by the people, or so as not to excite tumult. The opportunity which he sought, therefore, was one in wliich the multitude would not see him, or could not rescue the Saviour. ^ To betray him. The word means to deliver into the hands of an enemy by treachery or breach of trust; to do it while friendship or faithfuhiess is professed. AU this took place in the case of Judas. But the word in the original does not necessarily imply this. It means simply to deliver up, or to give into their hands. He sought opportunity hoiu he might deliver him up to them, agreeably to thp contract.

17. The first day, &c. The feast continued eight days, including the day on which the paschal lamb was killed and eaten. Ex. xii. 13. That was the fourteenth day of the montli Abib, an swering to parts of our March and April. IT Of unleavened bread. Called so because, during those eight days, no bread made with yeast or leaven vas allowed to be eaten. Luke says, 'in which the passovei must be killed.' ' That ia

came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat tiie passover ]

in which the paschal lavih, or the lamb eaten on the occasion, must he killed. The word in the original, translated passover, commonly means, not the feast itself, but the lamb that was killed on the occasion. See Ex. xii. 43; Numb. i^. 11; John,\viii. 28; 1 Cor. v. 7; where Christ, our passover, is said to be slain for us; i. e. our paschal lamb, so called on account of his innocence, and his being offered as a victim, or sacrifice, for our sins.

18. Go into the city to such a man. That is, Jerusalem, called the city, by way of eminence. Luke says that the disciples whom he sent were Peter and John. The man to whom they were to go it seems he did not mention by name, but he told them that when they came into the city, a man would meet them bearing a pitcher of water. See Mark and Luke. Him they were to follow, and in the house which he entered they would find a room prepared. The name of the man was not mentioned. The house in which they were to keep the passover was not mentioned. The reason of this pj-obably was, that Christ was desirous of concealing from Judas the place where they would keep the passover. He was acquainted with the design of Judas to betray him. He knew that if Judas was acquainted with the place beforehand, he could easily give information to the chief priests, and it would give them a favorable opportunity to surprise them, and apprehend him without making a tumult. Though it was certain that he would not be delivered up before the time appointed by the Father, yet it was proper to use th 'means to prevent it. There can be but little doubt that Jesus was acquainted with this man, and that he was a disciple. The direction which he gave his disciples most clearly proves that he was omniscient. Amidst so great a multitude going at that time into the city, it was impossible to know that a particular man would be met — a man \)eari[ig a pitcher of water — tmlcss Jesus had all knowledge, and was therefore divirid. If The Master saith. This was the name by which Jesus was probably known among the disciples, and

18 And he said. Go into the city to such a man, and say unto him, The Master saif.i, My time is al

one which he directed them to give him. Sec Matt, xxiii. 8, 10. It means literally the teacher, as opposed to the disciple, or learner; not the master, as opposed to the servant or slave. The fact that they used this name as?y"the man would know whom they meant, and the fact that he understood them and made no inquiries about him, shows that he was acquainted with Jesus, and was probably himself a disciple. ^ My time is at hand. That is, is near. By his time here may be meant, either hia time to eat the passovf, or the time of his death. It has bo:n supposed by many that Jesus, in accordance with a part of the Jews who rejected traditions, anticipated the usual observance of the passover, or kept it one day sooner. The Pharisees had devised many forms of ascertaining when the month commenced. They placed wit nesses around the heights of the temple to observe the first appearance of the new moon; they examined iVe witnesses with much formahty, and endeavored also to obtain the exact time by astronomical calculations. Others held that the month properly com menced when the moon was visible. Thus it is said a difference arose between them about the time of the passover, and that Jesus kept it one day sooner than most of the people. The foundation of the opinion that Jesus anticipated the usual time of keeping the passover, is the following: 1st. In John xviii. 28, it is said that on the day on which our Lord was crucified, and of course the day after he had eaten the passover, the chief priests would not go into the judgment-hall, lest they should be defiled, but that they might eat the passover, evidently meaning that it was to be eaten that day. 2d. In John,xix. 14, the day on which he was crucified is called the preparation of the passover, that is, the day on which it was prepared to be eaten in the evening. 3d. In John xix. 31, the day in which our Lord lay in the grave was called the great day of the sabbath, " a high day." That is, the day after the passover was killed, the sabbath occurring on the first day of the feasi

hand; I will keep the passover at thy house with my disciples.

19 And the disciples did as Jesus had appointed them; and they made ready tlie passover.

20 Now when the even was come, he sat down with the twelve.

properly, and therefore a day of peculiar solemnity. Yet our Saviour had par'aken of it two days before, and therefore the day before the body of the people. If this opinion be true, then the phrase "my time is at hand," means my time for keeping the passover is near. Whether the opinion be true or not, there may be a reference also to his death. This was probably a disciple of his, though perhaps a secret one. Jesus might purpose to keep the passover at his house, that he might inform him more particularly respecting his death, and prepare him for it. He sent therefore to him, and said, " I will keep the passover at thy hoHse."