Notes on the Old and New Testaments

Mark says that the woman, fearine and trembling, came and told him all the truth. Perhaps she feared that, from the impure nature of her disease, he would be offended that she touched him. T Be of good comfort. Jesus silenced her fears, commended her faith, and sent her away in peace. He used an endearing appellation, caUine her daughter, a word of tenderness and affection, and dismissed her who had

21 For she saiil within herself,! the woman was made whole from If I may but touoii his garment, " I j that hour. <=

22 But Jpsus turned him about;; the ruler's house, and saw llie ' and when he saw her, he said, minstrels and the people makino- a Daughter, be of good comfort; thy, noise.

bsen twelve long and tedious years laboring under a weakening and oflbnsive disease, now in an instant made whole. Her faith, her strong confidence in Jesus, had been the means of her restoration. It was the power of Jesus that cured her; but that power would not have been e.xerted but in connexion with faith. So in the solvation of a sinner. No one is saved who does not beUeve; but faith is the instrument, dind not the power, that saves.

23. And when Jesus came in, die. Jesus admitted only three of his disciples, Peter, James, and John the brother of James, and the father and mother of the damsel, to go in with him where the corpse lay. Mark v. 37 — iO. It was important that there should be witnesses of the miracle, and he chose a sufficient number. Five witnesses were enough to establish the fact. The witnesses were impartial. The fact that she was dead was established beyond a doubt. Of tliis the mourners, the parents, the messengers, the people were satisfied. If she was presented to the people alive, the proof of the miracle was complete. The presence of more than the five witnesses would have made the scene tumultuous, and have been less satisfactory evidence of the fact of the restoration of the child. Five sober witnesses are always better than tile confused voices of a rabble. These were the same disciples that were with him in the mount of transfiguration and garden of Gethsemane. Mark ix. 2, and xiv. 33. 2 Pet. i. 17, 18. IT He saw the minstrels and the people making a noise. Minstrels are persons who play on instruments of music. The people of the East used to bewail the dead by cutting the flesh, tearing the hair, and crying bitterly. See Jer. Lx. 17, xvi. 6, 7; Ezek. xxiv. 17. The expressions of grief at the death of a friend, in eastern countries, are extreme. A.S soon as a person dies, all the females in the family set up a loud and doleful cry. They continue it as long as they can without taking breath, and the shriek of wailing dies away hi a low sob. Nor do the relatives satisfy themselves with these expre.ssions of violent grief They hire persons of both sexes, whose employment it is to mourn forthe dead in the like frantic manner. See Amos v. 16; Jer. ix. 20. They sing the virtues of the deceased, recount his acts, dwell on his beauty, strength, or learning; on the comforts of his family and home, and in doleful strains ask him why he left his family and friends. To ail tliis they add soft and melancholy music. They employ minstrels to aid their grief, and increase the expression of their sorrow. Thi.» violent grief continues, commonly, cighi days. In the case of a king, or othei very distinguished personage, it is prolonged through an entire month. This grief docs not cease at the house; it is exhibited in the procession to the grave; and the air is rent with the wailmgs of real and of hired mourners.

The Jews were forbidden to tear their hair and cut their flesh. See Lev. xix. 28; Deut. xiv. 1. They showed their grief by howling, by music, by concealing the chin with their garment, by rending the outer garment, by refusing to wash or anoint themselves, or to converse with people, by scattering ashes or dust in the air, or by lying down in them. Job i. 20, ii. 12; 2 Sam. i. 2 — 1, xiv. 2, XV. 30; Mark xiv. 63. The expressions of grief, therefore, mentioned on this occasion, though excessive and foolish, were yet strictly in accordance with eastern customs.

24. The maid is not dead, hut sleepeik. It cannot be supposed that our Lord means literally to say that the child was not dead. Every possible evidence of her death had been given, and he acted on that himself, and conveyed to the people the idea that he raised hor

place; for the maid is not dead, » but sleepeth. And they laughed him to scorn.

25 But when the people were put forth, '' he went in, and took her by the hand, and the maid arose,

26 And ' the fame hereof went abroad into all that land.

27 And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Don of David, ' have mercy on us.

28 And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this] They said unto him. Yea, Lord.

29 Then touched he their eyes, saying. According to your faith be it unto you.

30 And their eyes were opened: and Jesus straitly charged them, saying. See that no man know ^ it.

31 But they, when they were

from the dead. He meant to speak in opposition to their opinions. It is not unlikely that Jairus and the people favored the opinions of the Sadducees, and that they understood by her being dead that she had ceased to be, and that she would never be raised up again. In oppositioH to this he used the expression she sleepeth; afhrming mildly both that the body was dead, and implying that her spirit still lived, and that slie would be raised up again. A similar mode of speaking is seen in John xi. 11: " Our friend Lazaius sleepeth.^' The sacred writers, who hold the doctrine of the resurrection, often spoke of the dead as fleeping. 2 Peter iii. 4; Acts vii. 60; 1 Cor. XV. 6, 18; 1 Thess. iv. 13 — 15. The meaning of this passage, then, is, the maid has not ceased to exist; but though her body is dead, yet her spirit lives, and she sleeps in the hope of the resurrection, "i Laughed him to scorn. Derided him, ridiculed him.

32 As they went out, behold, they brought to him a dumb man ' possessed with a devil.

33 And when the devil was casi out, the dumb spake: i and the multitudes marvelled, saying. It was never so seen in Israel.

34 But the Pharisees said. He casteth out devils through the prince of the devils.

35 And * Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the peojile.

36 But when he saw the multitudes, he was moved with compassion on them, because they ^ fainted, and were scattered abroad, as sheep • having no shepherd.

ed to life. There could be no deception here. Parents could not be imposed on in such a case. Nor could such a multitude be deceived. The power of Jesus was imdoiibtedly shown to be sufficient to raise the dead. If he can restore the body to hfe, he can also the soul. A word from him can restore the soul to immortal life, so that it shall never see death.

27. Son of David. By the Son of David the Jews meant the Messiali. He was the Son or descendant of Davia by way of eminence. Isa. ix. 7; Luke i. 32; Matt. i. 1; and Rev. xxii. 16.

28. And when he vias come info the hoiise. He went into a house probably to avoid the tumult and publicity of the street. He sought privacy, and was unwilling to make any commotion.

35. The gospel of the hingdom. Thai is, the good news of the reig?i of God, or the good news of the advent and reign of the Messiali. Matt. iii. 2.

37 Then saith he unto his dis- [ 38 Pray ye therefore the Lord ciples, The harvest ° truly is plen- of the harvest, that he will send tbous, but the labourers are few: forth ' labourers into his harvest. aLu.lO.i;. Jno.4.a5. 6 Ps.63.11.

used here refers to the weariness and fatigue which resuhs from labor and l.eing burdened. He saw the people urdened with the rites of religion and •he doctrines of the Pharisees; sinking lowii under their ignorance and traditions, and neglected by those who ought to have been enhghtened teachers; scattered and driven out without care and attention. With great beauty he compares them to sheep, wandering rtdthout a shepherd. Judea was a land •jf flocks and herds. The faithful shepherd, by day and night, was with his flock. He defended it, led it to green pastures, and beside the still waters. Without his care they would stray away. They were in danger of wild beasts. They panted in the summer sun, and knew not where was the cooling shade and stream. So, said he, is it with this people. No wonder that the compassionate Redeemer was moved with pity!

37. The harvest truly is •plenteous, &c. Another beautiful nnage. A waving field of golden ^rain invites many rrapers, and demands haste. By the harvest, here, he meant that the multitur-e of people that flocked to his minis'r.y was great. The people expected tlie Messiah. They were prepared to eceive the gospel. But the laborers vere few. Few were engaged in instructing the multitude. He directed them, therefore, to pray to the Lord of the harvest to send forth reapers. God is the proprietor of the great harvest of the world, and he only can send men to gather it in.

1st. We are presented with an instance of proper perseverance in coming to Christ. Vs. 1, 2. Nothing was suffered to prevent the purpose of presenting the helpless paralytic to the Saviour. So the poor helpless sinner should come. No obstacle should pre- /ent him. He should lay himself at lis feet, and feel that Jesus holds over lim the power of life and death, and nat no other being can save.

2d. Jesus has the power to forgive ms. Ver. 6. He claimed it, and work-)1 ed a miracle to prove it. If he had it then, he has it still. To him, then, the lost sinner may come, with the assurance that as he freely then exerted that power, so he is ever the same, and will do it 7WW.

3d. Jesus Christ is divine. Nothing could prove it more clearly than the power to pardon rebels. God only can pronounce what shall be done with transgressors of his law. Isa. xliii. 25. He that claims this right must be either an impostor or God. But no impostor ever yet worked a miracle. Jesus was therefore divine. He can save to the uttermost all that come to God through

4t!i. We see here the proper rule to be observed in mingling with the wicked. Vs. 10 — 13. it should not be of choice, or for pleasure. We should not enter into their follies or vices. We should not seek enjoyment in their society. We should mingle with them simply to transact necessary business, and to do them good, a7id no further. Ps..i. 1.

5th. In the case of the ruler and the woman that was diseased we have a strong instance of the nature of faith. They came not doubting his power — fully assured that he was able to heal. So all genuine behevers come to him. They doubt not his power or wiUingnc"ss to save them. Poor, and lost, and ruined by sin, and in danger of eternal death, they come. His heart is open. He puts forth his power, and the soul is healed, and the sin and danger gone.

6th. The young must die, and may die in early life. ver. 18. Very short graves are in every burying-ground. Thousands and millions, not more than twelve years of age, have died. Thousands and millions, not more than twelve vears of age, are yet to die. Many of these may be taken from Sunday schools. Their class, their teacher — their parents, sisters, and brothers — must be left, and the child be carried to -he grave. Many children of that age, that have been in Sunday schools, have died happy. They loved the Saviour, and they were ready to go. Jesus waa

AND when hs had called unto him his twelve disciples, he " gave them power against ' una Mar.3.13,]4. C.7,&c. Lu.9.1,&c. i or, near to them when they died, and they are now in heaven. Of every child we may ask, are you ready also to go when God shall call you? Do you love the Lord Jesus so as to be willing to leave all your friends here, and go to him?

7th. Jesus can raise up the dead, and he will raise up all that love him. Ver. 23. Many little children will be raised ip to meet him in the last great day. He shall come in the clouds. The an- 2el shall sound a trumpet, and all the dead shall hear. All shall be raised up and go to meet him. All that loved him here will go to heaven. All that were wicked, and did not love him here, will go to everlasting suffering.

8th. We see the duty of praying for the conversion of the world. Ver. 37, 38. The harvest is as plenteous as it was in the time of Christ. More than six hundred millions are still without the gospel. And there are not yet many laborers to go into the harvest. The world is full of wickedness, and God only can qualify those who shall go and preach the gospel to the dark nations of the earth. Without ceasing, we ought to entreat of God to pity the nations, and to send faithful men, who shall tell them of a dying Saviour.

1. And whe?i he had called unto him his twelve disciples, &c. This accotmt of sending the apostles forth is recorded also in Mark vi. 7 — 11, and Luke ix. 1 -6. Mark says that he sent them out two and two. This was a kind arrangement, that each one might have a companion; and that they might visit more places, and accomplish more labor, than if they were all together. These twelve were the original number of apostles. The word apostle means one that is gent, and was given to them because they were sent forth to preach the gospel. They were ambassadors of Christ. To this number Matthias was afterwards added, to supply the place of Judas. Acts i. 26. And Paul was specially called to bo an apostle to the I clean spirits, to cast them out, and to heal all nianner of sickness and all manner of disease.

In selecting twelve al first, it is probable that he was somewhat guided by the number of the tribes of Israel. Twelve was, with them, a well-known number, and it was natural that he should select one for every tribe. Their office was clearly made known. They were to heal the sick, raise the dead, preach the gospel, &c. They were to be with him, receive his instructions, learn the nature of his religion, be witnesses of his resurrection, and bear his gospel then around the globe. The number twelve was the best for these purposes that could be selected. It was sufficiently large to answer the purpose of testimony; and it was so small as not to be disorderly, or easily divided into parties or factions. They were not learned men, and could not be supposed to spread their religion by art, or talents. They were not men of wealth, and could not 6r?5e men to follow them. They were not men of rank and office, and could not compel men to believe. They were just such men as are always found the best witnesses in courts ol justice — plain men, of good sense, of fair character, of great honesty, and with favorable opportunities of ascertaining the facts to which they bore witness. Sucli men every body believes, and especially when they are willing to lay down their hves to prove their sincerity.

It was important that he should choose them early in his ministry, that they might be fully acquainted with him; might treasure up his mstruc tions, and observe his manner of life and his person, that by having been long acquainted with him they might be able to testify to his identity, and bo competent witnesses of his resurrection. No witnesses were ever so well qualified to give testimony as they; and none ever gave so much evidence of tliei; sincerity as they did. See Actsi. 21, 22.

twelve apostles are these: The first, Simon, who is called Peter, and Andrew his hrother: James the son of Zebedee, and John his brother; 3 Philip, and Bartholomew; Thomps, and Matthew the publi-

fiilly given in Mark iii. 13 — 18, and Lulie vi. 12 — 19. Both of those evangelists have recorded the circumstances of their appointment. They agree in saying it was done on a mountain; and, according to Luke, it was done before the sermon on the mount was delivered, perhaps on the same mountain, near CapernauiH. Luke adds that the night previous had been spent in prayer to God. See Note on Luke vi. 12. H Simon, who IS called Peter. Peter means a rock. He was also called Cephas. John i. 42; 1 Cor. i. 12, iii. 22, xv. 5; Gal. ii. 9. This was a Syro-Chaldaic word, signifying the same as Peter. This name was given probably in reference to the resoluteness and firmness which he was to exhibit in preaching the gospel. Before tlie Saviour's death he was rash, impetuous, and unstable. Afterwards, as all history affirms, he was firm, zealous, steadfast, and immovable. He was crucified at Rome \vith his head downwards, thinking it too great an honor to die as his Master did. See Note, John xxi. 18. '^ James the son of Zebedee, and John his hrother. This James was slain by Herod in a persecution. Acts xii. 2. The other James, the son of Alpheus, was stationed at Jerusalem, and was the author of the epistle that bears his name. See Gal. i. 19; ii. 9; Acts xv. 13. A James is mentioned (Gal. i. 19) as the Lord^s brother. It has not been easy to ascertain why he was thus called. He is here called the son of Alpheus, that is, of Cleophas. John xix. 25. Alpheus and Cleophas were but different ways of writing and pronouncing the same name. This Mary, called the mother of James and Joses, is called the wife of Cleophas. John xix. 25. II Lcbbeus, called Thaddeus. These cwo words have the same signification 'n Hebrew. Luke calls him Judas, by a slight change from the name Thaddeus. Such changes are common in all writings.

4 Simon the Canaanite; and Judas Iscariot, who also betrayed him.

5 These twelve Jesus sent forth,

probable that he was one of a small sect of the Jews called Zealots, on account of peculiar zeal in religion. His native place was probably Cana. Afterwards he might with propriety be called by either title. IT Judas Iscariot. It ia probable this name was given to him to designate his native place. Cariolh was a small town in the tribe of Judah.

5. Into the v>ay of the (rentiles. That is, among the Gentiles, or nowhere but among the Jews. The full time for preaching the gospel to the Gentiles was not come. It was proper that it should be first preached to the Jews, the ancient covenant people of God, and the people among whom the Messiah was born. Pie alterv/ards gave them a charge to go into all the world. Matt, xxviii. 19. IT And into any city of the Samaritans enter ye not. The Samaritans occupied the country formerly belonging to the tribe of Epliraim and the half-tribe of Manasseh. This region was situated between Jerusalem and Galilee; so that in passing from the one to the other, it was a direct course to pass through Samaria. The capital of the country was Samaria, formerly a large and splendid city. It was situated about fifteen miles to the northwest of the city of Shechem or Sychar (See Notes on John iv. 5), and about forty miles to the north of Jerusalem. For a description of this city, see my Notes on Isaiah, xxviii. 1. Sychar or Shechem was also a city in the limits ol Samaria.

This people was formerly composed of a few of the ten tribes, and a mLxture of foreigners. When the ten tribes were carried away into captivity to Babylon, the king of Assyria sent people from Cutha, Ava, Hameth, and Sepharvaim, to inhabit their country. 2 Kings xvii. 24; Ezra iv. 2 — 11. These people at first worshipped the idols of their own nations. But being troubled with hons, which had increased greatly while the country remained uninhabited, they supposed it was because they hai) not honored the ^oi of /Ae 'owniry. A and commanded tht^n, saying, Go not into the way of the Gentiles, and into any city of the Samaritans " enter ye not:

6 But go * rather to the lost sheep ' of the house of Israel.

Jewish priest was therefore sent to them from Babylon, to instruct them in the Jewish rehgion. They were instructed partially from the books of Moses; but still retained many of their old rites and idolatrous customs, and embraced a religion made up of Judaism and idolatry. 2 Kings xvii. 26, 27, 28.

1st. The Jews, after their return from Babylon, set about rebuilding their temple. The Samaritans offered to aid them. The Jews, however, perceiving that it was not from a love of true religion, but that they might obtain a part of the favors granted to the Jews by Cyrus, rejected their offer. The consequence was, that a state of long and bitter animosity arose between them and the Jews.

2d. While Nehemiah was engaged in building the walls of Jerusalem, the Samaritans used every art to thwart hin in his undertaking. Neh. vi. 1 — 14.

3d. The Samaritans at length obtained leave of the Persian monarch to build a temple for themselves. This was erected on mount Gerizim, and they strenuously contended that that was the place designated by Moses as the place were the nation should worship. Sanballet, the leader of the Samaritans, constituted his son-in-law, Manasses, High Priest. The religion of the Samaritans thus became perpetuated, and an irreconcilable hatred arose between (hem and the Jews. See Note on John iv. 20.

4th. Afterwards Samaria became a place of resort for all the outlaws of Judea. They received v.'illingly all the Jewish criminals, and refugees from justice. The violators of the ^ ewish laws, and those who had been excommunicated, be'ook themselves for safety to Samaria and greatly increased their Hum-

8 Heal the sick, cleanse the lepers, raise the dead, cast out devils: ' freely ye have received, freely give.

5th. The Samaritans receiveu only the five books of Moses, and rejected the writings of the prophets, and all the Jewish traditions. From these causes arose an irreconcilable difference between them, so that the Jews regarded them as the worst of the human race (John viii. 48), and had no dealings with them. John iv. 9.

Our Saviour, however, preached the gospel to them afterwards (John iv. 6 — 26) and the apostles imitated his ex ample. Acts viii. 25. The gospel was, however, ^rs< preached to the Jews.

6th. But go rather to the lost sheep, &c. That is, to the Jews. He regarded them as wandering and lost, like sheep straying without a shepherd. They had been the chosen people of God; they had long looked for the Messiah; and it was proper that the gospel should be first offered to them.

7. The kingdom of heaven is at hand. Or, more literally, the reign of heaven, or of God, draws near. See Note, Matt. iii. 2.

8. Freelyye have received, freely give. That is, they were not to sell their favors of healing, preaching, &c. They were not to make a money maJdng business of it, to bargain specifically to heal for so much, and to cast out devils for so much. This, however, neither then nor afterwards, precluded them from receiving a competent support. See Luke X. 7; 1 Cor. ix. 8—14; 1 Tim V. 18.

9—15. See also Mark vi. 8—11, and Luke ix. 3 — 5. In both these places the substance of this account is given, though not so particularly as in Matthew. The general subject is, the instructions given to the apostles.

9. Nor brass. This prohibition of gold, silver, and brass, is designed to prevent their preparing money ior thei?

10 Nor sciip for your journey, neither two coats, neither shoes, nor yet ' staves: for " the workman is worthy of his meat.

11 And into whatsoever city or

journey. Pieces of money of small value were made of brass. IT In your purses. Literally in your girdles. See Notes, Matt. v. 38 — 41. A girdle or sash was an indispensable part of the dress. This girdle was made hollow, and answered the purpose of a purse. It was convenient, easily borne, and safe.

10. Neither scrip. That is, liTiapsack. It was made of skin or coarse cloth, to carry provisions in. It was commonly hung around the neck. As they were to be provided for on their way, it was unnecessary to provide a store of provisions. ^ Neither tivo coats. See Note, Matt. V. 40. IT Neither shoes. The original is the word commonly rendered sa?idals. See Note, Matt. iii. 11.

Mark says, in recording this discourse, " but be shod with sandals." Between this and Matthew there is an apparent contradiction. But there is really no diflerence. According to Matthew, Jesus does not forbid their wearing the sandals, which they probably had on, but only forbids their supplying themselves with more, or with superfluous ones. Instead of malung provision for their feet when their prese^it shoes were worn out, they were to trust to Providence to be supplied, and go as they were. And the meaning of the two evangelists may be thus expressed: ' Do not procure any thing more for your journey than you have on. Go as you are, shod with sandals, without making any preparation. IT Nor yet staves. In the margin, in all the ancient versions, and in the common Greek text, it is in the singular number, nor yet a staff. But Mark says that they might have a staff: " Jesus commanded them that they should take nothing for their journey. save a staff only." To many this would appear to be a contradiction. Yet the spirit of the instruction, the main thing that the writer aims at, is the same. That was, that they were to go just as they were, to trust to Providence, and not to spend any time in making preparation for their journey. Some of them, probably, when he addressed them had 11*

town ye shall enter, inquire who in it is worthy; and there abide till ye go thence.

12 And when ye come into an house, salute it.

staves, and some had not. To those who had he did not say that they should throw them away, as the instructions ho was giving might seem to require, but suffered them to take them (Mark). To those who had not, he said they should not spend time in procuring them (Matthew), but all go just as they were. IT The workman is worthy of his meal. This implies that they were to expect proper supply for their wants from those who were benefited. They were not to make bargain and sale of the power of working miracles, but they were to expect competent support from preaching the gospel; and that not merely as a gift, but because they were worthy of it, and had a right to it.

11. JVho in it is worthy. That is, who in it sustains a fair character will be able and disposed to show you hospitality, and will treat you kindly. This shows that they were not suddenly and needlessly to throw themselves in tha way of insult or want. If And ihert

.abide. There remain; as Luke adds, " Go not from house to house." They were to content themselves with one house; not to wander about in the manner of vagrants and mendicants; not to appear to be men of idleness, and fond of change; not to seem dissatisfied with the hospitality of the people; but to show that they had regular, important business; to show that they valued their time, were disposed to give themselves to labor, prayer, and meditation; and to be intent only on the business for which he had sent them. If ministers of the gospel are useful, it will be by not spending their time in idle chitchat, and wandering about as if they had nothing to do; but in an honest and laborious improvement of every moment in study, prayer, preaching, and religious visiting their people.

12. And when you, come into a house, salute it. The word house, here, evidently means family, as it does in tira following verse. See also Matt. xii. 25, and John iv. 53: "And himself believed and his whole house." The apos

13 And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return " to you.

14 And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake* cff the dust of your feet.

ties were directed to saluf.e the family, to show them the customary tokens of respect, and to treat them with civility. Religion never requires;'• permits its friends to outrage the common rules of social intercourse. It demands of them to exhibit to all, the customary and proper tokens of respect, according to their age and station. 1 Pet. ii. 12 — 25, iii. 8—11; Phil. iv. 8. For the mode of salutation, see Note, Luke x. 4, 5.

13. If the house be worthy. That is, if the family be worthy, or be ^viUing to receive you as my disciples. IT Let your peace come upon it. That is, let the peace or happiness which you seek, or for which you pray, in saluting it (see Luke x. 5), come upon it; or seek their peace and happiness by prayer, instruction, by remaining with them, and imparting to them the blessings of the gospel. ^ But if it be not worthy, &c. If the family be unwilling to receive you; if they show themselves unfriendly to you and your message; let your peace return to you. This is a Hebrew mode of saying that your peace shall wo< come upon it. Ps. xxxv. 13. It is a mode of speaking derived from bestowing a gift. If people were willing to receive it, they derived the benefit from it; if not, then of course the present came back, or remained in the hand of the giver. So C\\x\st fguralively speaks of the peace which their labor would confer. If received kindly and hospitably by the people, they would confer on them most valuable blessings. If rejected and persecuted, the blessings which they sought for others would come upon themeelves. They would reap the benefit of being cast out and persecuted for their Master's sake. Matt. v. 10.

14. Shake off the dust of your feet. The Jews taught uniformly that the dust of the Gentiles ■•ras impure, and

15 Verily I say unto you. It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.

16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore '' wise as serpents, and ' harmless ' as doves.

was to be shaken off. To shake off the dust from the feet, therefore, was a significant act, denoting that they regarded them as impure, profane, and heathenish, and unworthy of their instruction, and that they dechned all further connexion with them. It is recorded that this was actually done by some of the apostles. See Acts xiii. 51, xviii. 6.

15. It shall be more tolerable for Sodom, &c. The cities here mentioned, together with Admath and Zeboim, were destroyed by fire and brimstone, or by a volcanic eruption, on account of their great wickedness. They occupied the place afterwards covered by the Dead Sea, bounding Palestine on the south-east. Gen. xix. 24, 25. Christ said that their punishment will be more tolerable — that is, more easily borne — than that of the people who reject his gospel. The reason is, that they were not favored with so much light and instruction. See Matt. xi. 23, 24; Luke xii. 47, 48. Sodoiu and Gomorrah are often referred to as signal instances of divine vengeance, and as sure proofs that the wicked shall not go unpunished. See 2 Peter ii. 6; Jude 7.

16. As sheep in the midst of wolves. That is, I send you inoffensive and harmless, into a cold, unfriendly, and cruel world. Your innocence will not be a protection. If Be ivise as serpents, &-C. Serpents have always been ar emblem of wisdom and cunning. Gen. iii. 1. The Egyptians used the serpen' in their hieroglyphics as a symbol o wisdom. Probably the thing in whic^ Christ directed his followers here to imitate the serpent was in its caution in avoiding danger. No animal equals them in the rapidity and skill wliich they evince in escaping danger. So said Christ to his disciples, You need caution and wisdom, in the midst of a

17 But beware » of men: for * they will deliver you up to the councils, and they will scourge ' you in their synagogues;

18 And '' ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles.

world that will seek your lives. He directs them also to be harmless, not to provoke danger, not to do injury, and thus make their fellow-men justly enraged against them. Doves are, and always have been, a striking emblem of innocence. Most men would foolishly destroy a serpent, be it ever so harmless; yet few are so hard-hearted as to kill a dove.

17. But beware of men. That is, be on your guard against men who are hke wolves. Ver. 16. Do not run unnecessarily into danger. Use suitable prudence and caution, and do not unnecessarily endanger your hves. IT Councils. The word here used comm6nly signifies the great council of the nation, the Sanhedrim. See Note, Matt. v. 22. Here it seems to refer to any judicial tribunal, of which there were some in every village. ^ They will scourge you in their synagogues. Scourging, or whipping, is often mentioned in the New Testament as a part of punishment. The law of Moses directed that the number of stripes should not exceed forty, but might be any number less, at the discretion of the judge. Deut. xxv. 2, 3. The person who was sentenced to scourging was formerly laid upon the ground, and the blows inflicted on his back in the presence of the judge. Afterwards, the criminal was tied to a low post. Scourging is still practised in the East; but the blows are commonly inflicted on the soles of the feet. It is called the bastinado.

The instrument formerly used was a rod. Afterwards they employed thongs or lashes attached to the rod. To make the blows severe and more painful, they sometimes lastened sharp points of iron, or pieces of lead, in the thongs. These were called scorpions. 1 Kings, xii. 11. The law was express that the number

19 But ' when they deliver you up, take no thought how or what ye shall speak; for it shall be given you in that same hour what ye shall speak.

20 For it is not ye that speak, but the Spirit of your Father which speaketh in you.

of stripes should not exceed forty. The Jews, to secure the greater accuracy in counting, used a scourge with three lashes, which inflicted three stripes at once. With this the criminal was struck thirteen times, making the number of blows thu-ty-nine. Paul was five times scourged in this way. See 2 Cor. xi. 24.

The Romans did not feel themselves bound by the law of the Jews in regard to the number of stripes, but inflicted them at pleasure. Thus our Saviour was scourged till he was so weak as not to be able to bear his cross. This was often done in the synagogue. See Matt, xxiii. 34; Acts x.vii. 19, xxvi. 11.

18. And ye shall be brought, &c. This prediction was completely and abundantly fulfilled. Acts v. 26,.xii. 1—4, x.xiii. 33, xxvi. 1, 28, 30. Peter is said to have been brought before Nero, John before Domitian, Roman emperors; and others before Parthian, Scythian, and Indian kings. They were to stand there to bear a testimony against them; or, as it might be rendered, to them. That is, they were to be VHtnesses to them of the great facts and doctrines of the Christian religion; and if they rejected Christianity they would be witnesses against them in the day of judgment. The fulfilment of this prophecy is a signal evidence that Christ possessed a knowledge of the future. Few things were more improbable when this was uttered than that the fishermen of Gahlce would stand before the illustrious and mighty monarchs of the East and the West.

19, 20. Tahe no thought. That is, be not anxious, or unduly solicitous. Se? Note, Matt. vi. 2.5. God would inspire them. This was a full promise thai they should be inspired, and was a most seasonable consolation. Poor, and ignorant, and obscure fishermen wouK

21 And the brother shall deliver lip the brother to death, and the 'ather the child: and the children shall rise up against their parents, and cause them to be put to death.

22 And ye shall be hated of all men for my name's sake; but ■ he that endureth to the end shall be

23 But when they persecute you

naturally be solicitous what they should nay before the great men of the earth. Eastern people regarded kings as raised far above common mortals: as approaching to divinity. How consoling, then, the assurance that God would aid them, and speak within them!

21. And the brother sJiall deliver up the brother, &.C. Were there no evidence tliat this had been done, it could ■*• scarcely be credible. The ties which b'jid brothers and sisters, and parents aid children togetlier, are so strong that It could scarcely be believed that division of sentiment on; ligious subjects would cause them to torget these tender relations. Yet history assures us that this has been done. If this be so, then how inexpressibly awful must be the mahgnity of the human heart by nature against religion! Nothing else but this dreadful opposition to God, and Iris gospel, ever has induced, or ever can induce men to violate the most tender relations, and consign the best friends to torture, racks, and flames. It adds to the horrors of this, that those who were put to death in persecution were tormented in the most awful modes that human ingenuity could devise. They were crucified; were thrown into boiling oil; were burnt at the stake; were roasted slowly over coals; were compelled to drink melted lead; were torn in pieces by beasts of prey; were covered with pitch, and burnt, to give light in the gardens of Nero. Yet dreadful as this prediction was, it was fulfilled; and incredible as it seems, parents and children, and husbands and wives, were found wicked enough to deliver up each other to these cruel modes of death on account of their attachment to the Gospel. Such >e the opposition of the heart of man to in this city, fiee * ye into another: for veri.y I say unto you, Ye s'lall not ^ have gone over the cities of Israel till the Son of man be come.

24 The ' disciple is not above his master, nor the servant above his lord.

25 It is enough for the disciple that he be as his master, and th servant as his lord. If •* they hav

the gospel! That hostility which will overcome the strong ties of natural affection, and which will be satisfied with nothing else to show its power, can be no sUght opposition to the gospel of God.

22. Ye shall be hated of all men. That is, of all kinds of men. The human heart would be opposed to them, because it is opposed to Christ. ^ But he that endureth to the end, &c. That is, to the end of life, be it longer or shorter He that bears all these unspeakable sufferings, and who does not shrink and apostatize, will give decisive evidence of attachment to me, and shall eoter into heaven. See Rev. iii. 21, 22.

23. When they persecute, &LC. The^ were not permitted to throw away their lives. Where they could preserve them without denying their Lord, they were to do it. Yet all the commands of Christ, as well as their conduct, show that they were rather to lay down their lives, than deny their Saviour. We are to preserve our lives by all proper means; but rather die, than save ourselves by doing any thing wrong. IT F« shall not have gone ovtr the cities of Israel, &.C. That is, in fleeing from persecutors, from one city to another, you shall not have gone to every city in Judea, till the destruction of Jerusalem, and the end of the Jewish economy. See Note on Matt..\xiv. 28, 29, 30. By the coming oj the Son of man, that is, of Chri.''t, is probably meant the destruction of Jerusalem, which happened about thirty years after this was spoken. The words are often used in this sense. See Matt. xxiv. 30. Mark.\iii. 26. Luke xxi. 27, 32.

24. 25. The disciple is not above hi> Master, &,c. That is, you must e.xpect the same treatment which / have received. They have called me, yo\u

called the master of the house ' Beelzebub, how much more shall ihey call them of his household?

26 Fear them not therefore: for" there is nothing covered that shall not be revealed; and hid, that shall not be known.

27 \V.hat I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the house-tops.

Master and Teacher, Beelzebub, the prince of the de\'ils (sec Matt. xii. 24. Luke.\i. 15. John viii. 48); and you must expect that they will call all of the family by the same name. Beelzebub, or Beelzebul, was a god of the Ekronites. See 2 Kings i. 2. The word literally means the god of flics, so called because this idol was supposed to protect them from the numerous swarms of flies with which that country is supposed to have abounded. The word also signified, among the Jews, the god of filth, and was esteemed as the most low and oflensive of all the idol gods. Hence the name was given to the Leader, or Prince, of all the devils. Luke.vi. 15. Mark iii. 22. By giving the name to Christ, they poured upon liim the greatest possible abuse and contempt.

26. Fear them not, &,c. He encouraged them by the assurance that God would protect them, and that their truth and innocence should yet be vindicated. It is probable that the declaration, there is nothing covered, &c., was a proverb among the Jews. By it our.Saviour meant, that their innocence, their pri7iciples, and their integrity, though then the world might not acknowledge them, in due time, would be revealed; or God would vindicate them, and the universe would do them justice. They were then to be willing to be unknown, despised, persecuted, for a time, with;he assurance that their true characters should yet be understood, and their sufferings appreciated.

27. What I say to you i?t darkness, &c. That is, in secret, in private, in confidence. The private instructions which I give you while with me, do vou proclaim publicly, on the house top. ['he house top, the flat roof, was a pub-

28 And * fear not them which kill the body, but are not able to kill the soul: but ruther fear him which is able to destroy both soul and body in hell.

29 Are not two sparrows sold foi a ^ farthing? and one of them shall not fall on the ground without your Father.

30 But ' the very hairs of your head are all numbered.

2.S. Them which kill the body. That is, men, who have no power to injure the soul, the immortal part. The body is a small matter, in comparison with the soul. Temporal death is a sUghl thing, compared with eternal death. He directs them, therefore, not to be alarmed at the prospect of temporal death; but to fear God, who can destroy both soul and body for ever. This passage proves that the bodies of the wicked will be raised up to be punished for ever. IT/w hell. See Note on Matt, v. 22.

29 — 31. Are not two sparrows, &c. He encourages them not to fear by two striking considerations: first, that God took care of sparrows, the smallest and least valuable birds; and secondly, by the fact, that God numbered even the very hairs of the head. The argument is, if he takes care of birds of the least value; if he regards so small a thing as the hair of the head, and numbers it, he will certainly protect and provide for you. You need not, therefore, fear what man can do to you. ^ Sparrows. Birds of very small kind and value, with a black throat, and brown temples. They were used for food among the Jews; and were an image of sorrow, solitude, and wretchedness. Ps. cii. 7. "I am as a sparrow alone upon the house top." ^Farthing. See NotC; Matt. V. 26. IT Without your Father. That is, God your Father guides and directs its fab. It falls only with his permission, and where he chooses.

30. The hairs — are numbered. That is, each one has exercised the care and attention of God. He has fixed the number and though of small import

31 Fear ye not therefore; ye are of more value than many sparrows.

33 Whosoevertherefore shall confess me before men, him " will I confess also before my Father which is in heaven.

33 But * whosoever shall deny me before men, him will I also deny before my Father which is in hea- •?en.

34 Think not that I am come to send peace on earth: ' I came not to send peace, but a sword.

ance, yet he does not think it beneath him to determine how few, or how many, they shall be. He will, therefore, take care of you.

32, 33. Whosoever therefore shall confess me, &LC. The same word in the original, is translated confess and profess. 1 Tim. vi. 12, 13. 2 John 7. Rom. X. 10. It means to acknowledge,he Lord Jesus Christ, and our dependence on him for salvation, and our attachment to him, m every proper manner. This profession may be made, in uniting with a church; at the communion; in conversation; and in conduct. The scriptures mean, by a profession of religion, an exhibition of it in every circumstance of the life, and before all men. It is not merely in one act that wc must do it, but in every act. We must be ashamed neither of the person, tlie character, the doctrines, nor the requirements of Christ. If we are; if we deny him in these things before men; or are unwilling to express our attachment to him in every way possible, then it is right that he should disown all connexio7i wilji us, or deny us, before God. And he will do it.

34, 35, 36. Think not that lam come, &c. This is taken from Micah vii. 6. Christ did not here mean to say that the object of his coming was to produce discord and contention; for he was the Prince of Peace. Isa. ix. 6; xi. 6. Luke ii. 14. But he means to say that such would be one of the effects of ins coming. One part of a family that was opposed to him, would set themselves against those who believed in him. The wickedness of men, and not the reli-

at variance ** against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law.

36 And ' a man's foes shall be they of his own household.

37 He / that loveth father or mother more than me, is not worthy of me: and he that loveth son or daughter more than me, is not worthy of me.

38 And he that taketh not his cross, and followeth after me, is not worthy of me.

gion of the gospel, is the cause of this hostility. It is unnecessary to say that no prophecy has been more strikingly fulfilled; and it will continue to be fulfilled, till all unite in obeying his com mandments. Then his rehgion will produce universal peace. H But a sword. The sword is an instrument of death, and to send a sword, is the same as to produce hostility and war.

37. He that loveth father or mother, itc. The meaning of this is clear. Christ must be loved supremely, or he is not loved at all. If we are not willing to give up all earthly possessions, and forsake all earthly friends; and if we do not obey him rather than all others, we have no true attachment to him. ^ Is not worthy of me. Isnotfiit to be regarded as a follower of me; oi is not a Christian.

38. And he that taketh not his cross, &c. When persons were condemned to be crucified, a part of the sentence was, that they should carry the cross on which they were to die, to the place of execution. Thus Christ carried his, till he fainted from fatigue and exhaustion. See Note on Matt, xxvii. 31. The cross was usually composed of two rough beams of wood, united in the form of this figure, -f". It was an instrument of death. See Notes on ch. xxvii. 31, 32. To carry it was burdensome, was disgraceful, was trying to the feelings, was an addition to the punishment. So, to carry the cross is a figurative expression, denoting that we must endure whatever is burdensome, or trying, or con.sidered as disgraceful, in following Christ. It consists simply in doing our duty, let

39 He • that findeth his life, shall lose it: and he that loseth his life for my sake, shall find it.

40 He * that receiveth you, receiveth me; and he that receiveth me, receiveth him that sent me.

41 He ' that receiveth a prophet In the name of a prophet, shall receive a prophet's reward; and he

the \vorld think of it or speak of it as they may. It does not consist in making trouble for ourselves, or doin^ things merely to be opposed; it is doing just what is required of us in the scriptures, lot it produce whatever shame, disgrace, or pain it may. This every follower of Jesus is required to do.

39. Hethatf-ndelh his life, &LC. The word life in this passage is used evidently in two senses. The meaning may be e.xpressed thus: He that is anxious to save his temporal hfe, or his comfort and security here, shall lose eternal life; or shall fail of heaven. He that is willing to risk, or lose, his comfort and life here, for my sake, shall find hfe everlasting, or shall be saved. The manner of speaking is similar to that where he said " let the dead bury their dead."

40, 41, 42. He that receiveth you, &c. In all these three illustrations Christ meant to teach substantially the same thing, that he that would entertain kindly, or treat with hospitality himself his aisciples, a prophet, or a righteous man, would show that ho approved their character, and should not fail of proper reward. To receive in the name of a prophet, is to receive as a prophet; to do proper honor to his character; and to evince attachment to the cause in v/hich he was engaged.

42. These Utile ones. By these arc clearly tneant his disciples. They are called little ones, to denote their want of wealth, rank, learning, and whatever the world calls great. I'hey were little in the estimation of the world, and in their own estimation. They were learners, not yet teachers; and they made no pretensions to what attracts the admiration of mankind. IT A cup of cold water only. Few would refuse a cup of cold water to any man, if thirsty and weary; and yet fe^v would give it to that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward.

42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say ^jnto you, he shall in nowise lose his reward.

such an one because lie was a. Christian, or to express attachment to the Lord Jesus. In bestowing it on a man be cause he was a Christian, he would show love to the Saviour himself; in the other case, he would give it from mere sympathy, or kindness, evincing no regard for the Christian, the Christian's Master, or his cause. In one case, he would show that he loved tlie cause of religion; in the other, not.

1st. From the narrative in this chapter, in connexion with that in Luke, we are permitted to see the Saviour's habits in regard to prayer. An important event was before him; an event on which, humanly speaking, depended the whole success of his religion — the choice of those who should be his messengers to mankind. He felt its importance; and even the Son of God sought the place of prayer, and during the ni^ht watches asked the direction of his Father. His example shows that we, in great and trying circumstances, should seek particularly the direction of God.

2d. We see the benevolence of the gospel. Vs. 7, S. The apostles were to confer the highest favors on mankind without reward. Like air, and sunbeams, and water— gifts of God — they are without price. The poor arc welcome; the rich, unaided by their wealth, are welcome also; the wide world may freely come, and partake the rich blessings of the gospel of peace.

3d. Ministers of the gospel, and all the followers of Jesus, should depend on the providence of God for support, and the supply of their wants. Vs. 9, 10. He sent his apostles into a cold, unfriendly world, and he took care of them. So all that trust him shall not want. The righteous shall not be forsaken. The God wno has in his hand all the pearls of the ocean, the gold in

AND it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence, to teach and to preach in their cities.

the heart of the earth, and the cattle on a thousand hills, and that feeds the raven when it cries, will hear the cries of his children, and supply their wants.

4th. We see the duly of treating kindly the messengers of salvation. Vs. 11 — 13. Christ expected that in every city and town they would find some who would welcome them. He promised the reward of a prophet to those who should receive a proph*t; and assured of his favor those who had nothing better to bestow than even a cup of cold water. The ministers of religion are sent to benefit the world. It is but right, that in that world they should be kmdly received, and their waats supplied.

5th. The guilt of rejecting the gospel. Vs. 14, 15. It is not a small matter to -eject an offer of heaven. A palace, a throne, a mine of gold, might be rejected, and compared with rejecting the gospel, it would be a trifle. But life eternal is not hke thrones, and gold, and temples. This lost, all is lost. The gospel rejected, all is gone. Nor hope, nor happiness, awaits him that hath spurned this offer. God requires every one to believe the gospel; and wo, wo, a greater wo than befell the guilty cities of the plain, to him who rejects it.

6th. Judgment will certainly overfake the guilty. Ver. 15. It fell on Sodom, and it will fall on all transgressors. None shall escape. Damnation may slumber long over the '.vicked; and Aey may long mock the God of truth, but in due time their feet will slide, and all creation shall not be able to save them from wo. How dangerous, how awful is the condition of an impenitent sinner!

7th. We are to take proper care of our lives. Ver. 23. The apostles were to flee from danger, when they could do it without denying their Lord. So are we. He that throws away his hfe, when it might have been, and ought to have been, preserved, is a self-murderer.

2 Now " when John nad hearo in the prison the w^orks of Christ, he sent two of his disciples,

3 And said unto him. Art thou he that should come, or do we look for another ■?

He that exposes himself when d«<y does not require it, and whose hfe pays thy forfeit, goes before God "rushing unhid into his Maker's presence," noi can he be held guiltless.

8th. Wc are to persevere in om duty, through all trials. Ver. 23. Neither the world, nor pain, poverty, persecution, nor death, is to appal ua. He that endures to the end, shall be saved. We have but one thing to do: to do the will of God; to he the Christian every where; and leave the event with him.

9th. God exercises a particular providence. Vs. 29, 30. He watches the falling sparrow, numbers the hairs of the head, and for the same reason presides over all other things. The Lord reigneth, says the Psalmist, let the earth rejoice. Ps. xcvii. 1.

10th. The duty of making a profession of religion. Vs. 32, 33. It must be done in the proper way, or Christ will disown us in the day of judgment. It is impossible to neglect it, and have evidence of piety. If ashamed of him, he will be of us.

11th. Religion is easy, and easily tested. Vs. 40 — 42. What more easy than to give a cup of water to a stranger; and what more easy than to know Irom what motive we do it! Yet how many are there who, while they would do the thing, would yet lose eternal life, rather than do it with a view of honoring Christ, or showing attachment to him! How dreadful is the opposition of the human heart to religion! How amazing that man will not do the slightest acts, to secure an interest in the kingdoin of God!

1. And it came to pass, &c. The di rections to his apostles were given in the vicinity of Capernaum. He \vcnt from thence to preach in their cities; that is, in the cities in the vicinity of Capernaum, or in Galilee. He did not yet go into Judea.

4 Jesus answered and said unto | dead are raised up, and the poor them, Go and shew John again | have the gospel preached to them, those things which ye do hear and j 6 And blessed is he, whosoever see: shall not be offended ° in me.

5 The blind receive their sight, 7 And, as they departed, Jesus and the lame walk, the lepers are began to say unto the multitudes cleansed, and the deaf hear, the concerning John, What '' went ye ihapter of Matthew, to the 19ih verse, s found, with no material variation, in Luke vii. IS — ^35. John was in prison. Herod had thrown him into confinement, on account of John's faithfulness in reproving him for marrying his bro-.her Pliilip's wife. See I\Iatt. xiv. 3, 4.

It is not certainly known why John sent to Jesus. It might have been to satisfy his disciples that Jesus was the Messiah; or he might have been desirous of ascertaining for himself whether this person of whom he heard so viuch, was the same one whom he had oaptized, and whom he knew to be the Messiah. See John i. 29.

3. Art thou he that should come. That IS, art thou the Messiah, or the Christ. The Jews expected a Saviour. His coming had been long foretold. Gen. xlix. 10. Isa. Ix. 1 — 6; xi. 1 — 5; xxxv. 4 — 6; Uii. Dan. Lx. 24 — 27. See also John vi. 14. Comp. Deut. xviii. 18. 19. In common language, therefore, he was familiarly described as he that was to come. Luke adds here (Luke vii. 21.) that at the time when the messertgers 3ame to him, Jesus cured many of their.nfirmities, and plagues, and of evil spirits. An answer was, therefore, ready to the inquiries of John.

4, 5. Go and show John again, &c. Jesus referred them for an answer to these miracles. They were proof that he was the Messiah. Prophets had indeed wrought miracles, but no prophet had \vrought so many, or any so important. Jesus, moreover, wrought them In his own name, and by his own power. Prophets had done it by the power of God. Jesus, therefore, perormed the works which none but the Messiah could do; and John might jasily infer that he was the Christ. T The poor have the gospel preached to them. It was predicted of the Messiah, that he would preach good tidings to the meek (Isa. Lxi. 1.): or, as it is rendered in the New Testament, preach the gospel to the poor. Luke iv. 18 By this, therefore, also, John might infer that he was truly the Messiah. It adds to the force of this testimony, that the poor have always been overlooked by Pharisees and philosophers. No sect of philosophers had condescended to notice them before ChtLst; and no system of religion had attempted to instruct them, before the Christian religion. In all other schemes, the poor have been passed by as unworthy of notice.

6. And blessed is he, &c. The word offence means a stumbling block. Note,?»latt. V. 29. This verse might be rendered, ' happy is he to whom I shall not prove a sumbling block!' That is, happy is he who shall not take offence at my poverty and lowhness of life, so as to reject me and my doctrine. Happy is he who can, notwithstanding that poverty and obscurity, see the evidence that I am the Messiah, and follow me. It is not improbable that John wished Jesus publicly to proclaim himself as the Christ, instead of seeking retirement. Jesus replied that he gave sufficient evidence of that by his works; that a man might discover it if he chose; and that he was blessed who would seek that evidence, and embracp him as the Christ, in spite of his hum ble manner of life.

7. And as they departed, &.c. Jesus took occasion from the inquiries made by John's disciples, to instruct the people respecting the true character of John. Multitudes had gone out to hear him, when he preached in The desert (Matt, iii.); and it is probable that many had been attracted by the novelty of his appearance or doctrines, and many had gone simply to see and hear a man ol singular habits and opinions. Probably many who followed Christ had been of that number. He took occasion, therefore, by some striking questions to examine the motives by which they had

8 But what went ye out for to see 1 a man clothed in soft ra.ment ■? Behold, they that wear soft clothing are in kings' houses.

9 But what went ye out for to see ■? a prophet 1 yea, I say unto jou, and more than a prophet.

10 For this is he of whom it is '

been drawn to his ministry, 'i A reed shaken with the wind? The region of country in which John preached, being overflowed annually by the Jordan, produced great quantities of reeds, or canes, of a hght, fragile nature, easily shaken by the wind. They were, therefore, an image of a light, changing, inconstant man. John's sending to Christ to inquire his character, might have led some to suppose that he was changing and inconstant, like a reed. He had once acknowledged him to be the Messiah, and now, being in prison and sending to him to inquire into the fact, they might have supposed he had no firmness, or fi.xed principles. Jesus, by asking this question, declared, that notwithstanding this appearance, this was not the character of John.

8. Clothed in soft raiment. The kind of raiment here denoted was the light, thin clothing worn by efieminate persons. It was made commonly of fine linen, and was worn chiefly for ornament. Christ asks them whether they were attracted by any thing like that. He says that the desert was not the place to expect it. In the palaces of kings, in the court of Herod, it might be expected. But not in the place where John was. This kind of clothing was an emblem of riches, splendor, efleminacy, feebleness of character. He meant to say that John was a man of fk different stamp: — coarse in his exterior; hardy in his characlcr; firm in his virtue; fitted to endure trials and privations, and thus qualified to be the lorerunner o*" the toiling and suffering Messiah.

9. A prophet? He next asks whether they went to see a prophet? They had regarded him as such; and Jesus tells

written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

11 Verily I say unto you, among "^ them that are born of women there hath not risen a greater than John the Baptist: notwithstanding, ^ he that is least in the kingdom of hea— ven is greater than he.

12 And from the daya of John

phet. Sustaining a character more ele vaied and sacred than the most distin guished of the ancient prophets. Those had been regarded as the most eminent of the prophets who had most clearly predicted the Messiah. Isaiah had been distinguished above all others for the sublimity of his writings, and the clearness with which he had foretold the coming of Christ. Yet John surpassed even him. He lived in the time of the Christ. He predicted his coming with still more clearness. He was the instrument of introducing him to the nation. He was, therefore, first among the prophets.

10. For this is he, &c. The passage of scripture here quoted is found in Mai. iii. 1. The substance of it is contained also in Isa. xl. 3. ^ Prepare thy way. That is, to prepare the people; to make them ready, by proper instructions, to receive the Messiah.

11. Them that are horn of ivomen. This is an emphatic way of saying that there had never been a greater man than John. See Job. xiv. 1. IT He that is least in the kingdom of heaven, is greater tJian he. The phrase " king dom of heaven" is used in many senses. See Note, Matt. iii. 2. It here probably means, in preaching the kingdom of God, or the gospel. It could hardly bo affinned of the obscurest and most ignorant Christian, that he had clearer views than Isaiah or John. But of the apostles of the Saviour, of the first preachers, who were with him, and v/ho heard his instructions, it might be said, that they had more correct apprehensions than any of the ancient prophets, or John.

the Baptist until now the kingdom of heaven ' suffereth violence, and the violent take " it by force.

13 For all the prophets and the law prophesied until John.

14 And if ye will receive il, this is Elias which ' was for to come.

15 He ' that hath ears to hear, let him hear.

16 But "* whereunto shall I liken this generation ] It is like unto

gan to preach. It is not known how long this was, but it was not probably more than a year. Our Saviour here simply states a fact. He says there was a OTeat rush, or a crowd pressing to hear John. Multitudes went out to hear him, as if they were about to take the kingdom of heaven by force. See Matt. iii. 5. So, says he, it has continued. Since the kingdom of heaven, or the gospel, has been preached, there has been a rush to it. Men have been earnest about it; they have come pressing to obtain the blessing, as if they would take it by violence. There is allusion here to the manner in which cities were taken. Besiegers pressed upon them with violence, and demolished the walls. With such earnestness and violence, he says, men had pressed around him and John, since 'hey began to preach. There is no allusion here to the manner in which individual sinners seek salvation; but it is a simple record of the fact that multitudes had thronged around him and John to hear the gospel.

13. All the prophets, &c. It is meant by this verse that John introduced a new dispensation; and that the oZr/ one, where the prophets and the law of Moses were the guide, was closed when he preached that the kingdom of heaven was at hand. By tlie law is meant the five books of Moses; by the prophets, the remainder of the books of:he Old Testament.

14. If ye will receive it. This is a way of speaking implying that the doctiine which he was about to state was difl'erent from their common views; that he was about to state something which varied from the common expectation, and which, therefore, thev might

children sitting in the markets, and calling unto their fellows,

17 And saying. We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.

18 For John came neither eating nor drinking; and they say, ' He hath a devil.

19 The Son of man came eating f and drinking; and they say, Be-

be disposed to reject. IT This is Elias, &c. That is, Elijah. Elias is the Greek mode of writing the Hebrew word Elijah. An account of him is found in the first and second books of Kings. He was a distinguished prophet, and was taken up to heaven in a chariot of fire. 2 Kings ii. 11. The prophet Malachi (ch. iv. 5, 6.) predicted that Elijah should be sent before the coming of the Messiah, to prepare the way for him. By this was evidently meant, not that he should appear in person, but that one should appear wdth a striking resemblance to him; or, as Luke (ch. i. 17.) expresses it, "in the spirit and power of Elijah." But the Jews understood it difierently. They expected that Elijah would appear in person. They also supposed that Jeremiah and some other of the prophets would appear also to usher in the promised Messiah, and to grace his advent. See Matt. xvi. 14; xvii. 10. John i. 21. This expectation was the reason whv he used the words, if ye will receive it, implying that the aft^irmation that John was the promised Elijah, was a doctrine contrary to their expectation.

15. He that hath ears, &.C. This expression is frecpiently used by Christ. It is a proverbial expression, implying that the highest attention should be given to what was spoken. The doc trine about John he regarded as of the greatest importance. He among you, says he, that has the faculty of understanding this, or that will believe tha' this is the Elijah spoken of, let him attend to it, and remember it.

16 — 19. But whereunto shall J liken, &c. Christ proceeds to reprove the inconsistency and fickleness of that age of men. He says they wcro like chila sinners. But * Wisdom is justified pented not: of har children. 21 Woe unto thee, Chorazin!

ren. Nothing pleased them. He refers here to the plays or sports of cliildren. Instrumental music, or piping, and dancing, were used in marriages and festivals, as a sign of joy. See Matt. xxv. 1 — 12. Children imitate their parents and others, and act over in play what they see done by others. Among their childish sports, therefore, was probably an imitation of a wedding, or festal occasion. We have seen also (Note, Matt. ix. 23) that funerals were attended witli mournful music, and lamentation, and howling. It is not improbable that children also, in play, imitated a mournful funeral procession. One part are represented as sullen and dissatisfied. They would not enter into the play. Nothing pleased them. The others complamed of it. We have, said they, taken all pains to please you. We have piped to you, played lively tunes, and engaged in cheerful sports, but you would not join with us; and then we have played different games, and imitated the mourning at funerals, and you are equally sullen; you have not lamented; you have not joined with us. Nothing pleases you. So, said Christ, is this generation of men. John came one waj'; neither eating nor drinking, abstaining as a Nazarene, and you were not pleased with him. I, the Son of man, have come in a different manner, eating and drinking: not practising any austerity, but living like other men, and you are equally dissatisfied. Nay, you are less pleased. You calumniate him, and abuse me for not doing the very thing which displeased you in John. Nothing pleases you. You are fickle, changeable, inconstant, and abusive. If Markets. Places to sell provisions; places of concourse where also children flocked together for play. ^ We have piped. We have played on musical instruments. A pipe was a wind instrument of music, often used by shepherds, y Neither eating nor d> inking. Tka.t is, abstaining from some kinds of food, and wine, as a Nazarene. It does not mean that he did not eat at all, but that he was remarkable for abstinence. IT He hath a devil. He is actuated by a bad spirit. He is irregular, strange, and cannot be a good man. "f The Son of man came eating and drinking. That is, living as others do; not practising austerity; and they accuse him of being fond of excess, and seeking the society of the wicked. IT Gluttonous. One given to excessive eating. If Winebibber. One wlio drinks much wine. A great drinker. Jesus undoubtedly lived according to the general customs of the people of his time. He did not affect singularity; he did not separate himself as a Nazarene; he did not practise severe austeriries. He ate that which was common, and drank that which was common. As wine was a common article of beverage among the people, he drank it. It was the pure juice of the grape, and for any thing that can be proved, it was without fermentation. In regard to the kind of wine which was used, see Note on John ii. 10. — No one should plead this example, at any rate, in favour of making use of the wines that are commonly used in this country — wines, many of which are manufactured here, and without a particle of the pure juice of the grape, and most of which are mixed with brandy, or with noxious drugs, to give them color and flavor. If Wisdom is justified of her children. The children of wisdom are the iLnse — those who understand. He means that though that generation of Pharisees and faultfinders did not appreciate the conduct of John and himself, yet the wise, the candid — those who understood the reason of their conduct — would approve of, and do justice to it.

20. Then began he to upbraid, &c That is, to reprove, rebuke, or de nounce heavy judgment.

21. Chorazin a7id Bethsaida. Tliesc were towns not far from Capernaum, but the precise situation is unknown.

the mighty works which were done j be more tolerable lor Tyre and Siin you°had been done in Tyre and don at the day of judgmer.t, than for Sidon, they would have repented you. long ago in sackcloth and ashes. 23 And thou, Capernaum, which

BethsaiJa means literally a house of hunthiix or of game, and it was probably situated on the banks of the sea of Galilee, and supported itself by hunting or fishing. It was the residence ot Philip, Andrew, and Peter. John i. 44. It was enlarged by Philip the Tetrarch, and called Julia, after the emperor's daughter. IT Tyre and Sidon. These were cities of Phoenicia, formerly very opulent, and distinguished for merchandise. They were sittiated on the shore of the Mediterranean sea, and were on the western part of Juilca. They were, therefore, well known to the Jews. Tyre is frequently mentioned in the Old Testament as bemg the place through which Solomon derived many of the materials for buildmg the temple. 2 Chron. ii. 11 — 16. It was also a place against which one of the most important and pointed prophecies of Isaiah was directed. See Notes on Isa. xxiii. Comp. Eze. xxvi. 4 — 14. Both these cities were very ancient. Sidon was situated within the bounds of the tribe of Asher (Josh. xix. 28.); but this tribe could never get possession of it. Judges i. 31. It was famous for its great trade and navigation. Its inhabitants were the tirst remarkable merchants in the world, and were much celebrated for their luxury. In the time of our Saviour it was probably a city of much splendor and extensive commerce. It is now called Seide, or Saide, and is far less populous and splendid than it was in the time of Christ. It was subdued successively by the Babylonians, Egyptians, and Romans, the latter of whom deprived It of its freedom.

Messrs. Fisk and King, American missionaries, passed through Sidon in the summer of 1823, and estimated the population, as others have estimated it, at eight or ten thousand; but Mr. Goodell, another American missionary, tool' up his residence there in June, 1824, for the purpose of studying the Armenian language with a bishop of »he Armenian church v/ho lives there, 12* and of course had far better opportunities to know the statistics of the place. He tells us there are six Mohammedan mosques, a Jewish synagogue, a Maronite, Latin, and Greek church. The number of inhabitants may be estimated at three thousand, of whom one-haV may be Mussulmans.

Tyre was situated about twenty miles south of Sidon. It was built partly on a small island, about seventy paces from the shore, and partly on the main land. It was a city of great extent and splendor, and extensive commerce. It abounded in luxury and wickedness. It was often besieged. It held out against Shalmanezer five years, and was taken by Nebuchadnezzar after a siege of thirteen years. It was afterwards rebuilt, and was at length taken by Alexander the Great, after a most obstinate siege of five months. There are no signs now of the ancient city. It is the residence only of a few miserable fishermen, and contains, amidst the ruins of its former magnificence, only a few huts. Thus was tiulfiUed the prophecy of Ezekiel: Thou shalt he built no more; though thou be sought for, yet shalt thou never he found again (.xxvi. 21.) For a description of Tyre as it was formerly, and as it is now, see Notes on Isaiah xxiii. IT In sackcloth and ashes. Sackcloth was a coarse cloth, like canvass, used for the dress of the poor, and for the more common articles of domestic economy. It was worn also as a sign of mourning. The Jews also frequently threw ashes on their heads, as expressive of grief. Job i. 21; ii. 12. Jer. vi. 26. The meaning is, that they would have repented with expressiom of deep sorrow. Like Nineveh, they would have seen their guilt and danger and would have turned from their~ in iquity. Heathen cities would have ro ceived him better than the cities of the Jews, his native land,

23. And thou Capernaum. See Note, Matt. iv. 13. H Which art exalted to heaven. Tiiis is an exp" ession usf d to

brougrht down to hell: for if the mighty works which have been done iu thee had been done in Sodom, it would have remained until this day.

24 But I say unto you, " That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.

25 At * that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. *

26 Even so, Father: for so it seemed good in thy sight.

denote great privileges. He meant, that they were pecuUarly favored with instruction. The city was prosperous. It was successful in commerce. It was signally favored by its wealth. Most of all, it was signally favored by the presence, the preaching, and the miracles of the Lord Jesus Christ. Here he spent a large part of his time in the early part of his ministry; and in Capernaum and its neighborhood he performed his chief miracles. ^ Shall be brought doiL-n to hell. This does not mean that all the people should go to hell; but that the city which had nourished so prosperously, should lose its prosperity, and occupy the lowest place among cities. The word hell is used here, not to denote a place of punisiiment in the future world, but a state oi desolation and destruction as a city. It stands in contrast with the word heaven. As their being exalted to heaven, did not mean that the people would all be saved, or dwell in heaven, so their being brought down to hell refers to the desolation of the city. Their privileges, honors, wealth, &.C., should be taken away, and they should sink as low among cities as they had been before exalted. This has been strictly fulfilled. In the wars between the Jews and the Romans, Chorazin, Bethsaida, Capernaum, &.c., were so completely desolated that it is difficult to determine their former situation. It is not to b3 denied also that he threatened future punishment on those who rejected him. The truth inculcated is, that those wno are peculiarly favored, must be punished accordingly if they iibuse their privileges. IT If the mighty works — had been done in Sodom. See Note, Matt. X. 15. Sodom was destroyed on account of its great wicked- ■ess. Christ says, if his miracles had been done there, they would have repented, and consequently the city would not have been destroyed. As it was, it would be better for Sodom in the day of judgment than for Capernaum, for its inhabitants would not be called to answer for the abuse of so great privileges.

25, 26. From the wise and prudent. That is, from those who thought themselves wise — wise, according to the world's estimation of wisdom — the men of philosophy, and self-conceit, and science, falsely so called. 1 Cor. i. 26, 27. If Hast revealed them unto babes. To the poor, ignorant, and obscure; the teachable, simple, and humble. Such as his disciples were. He had reference here probably to the proud and haughty scribes and Pharisees in Capernaum. They rejected his gospel; but it was the pleasure of God to reveal it to obscure and more humble men. The reason given, the only satisfactory reason, is, that it so seemed good in the sight of God. In this the Saviour acquiesced, saying — Even so Father: — and in the dealings of God it is fit that all should acquiesce. Such is the will of God, is oiten the only explanation which can be offered in regard to the various events which happen to us on earth. Such is the will of God, is the only account which can be given of the reason of the dispensations of his grace. Our understanding is often confounded. We are stopped in all our efforts at explanation. Our philosophy fails, and all that we can say is, ' Even so Father, for so it seems good to thee.' And this is enough. That God does a thing, is, after all, the best reason wliich we can have,"ihat it is right. It is a security that nothing wrong is done; and though riow myserious, yet hght will hereafter shine

27 All • things are delivered unto me of my Father: and no man knovveth the Son but the Father; neither * knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.

upon it like the light of noon-day. I would have a better security that a (hing was right if I could say that I knew such was the will of God, than I could to depend on my own reason. Ill the one case I confide in the infallible and most perfect God; in the other I rely on tlte reason of a frail and erring man. God never errs; but nothing is more common than for men to err.

27. All tilings are delivered, &c. The same doctrine is clearly taught often in the New Testament. See John iii. 35; VI. 46; X. 15. Col. i. 16, 17. It means that Christ has control over all things, for the good of his church; that the government of the universe is committed to him as Mediator, that he may redeem his people, and guide them to glory. Eph. i. 20, 21, 22. '^ No man knoweth the Son. That is, such is the nature of the Sou of God; such the mystery of the imion between \he divine and human nature; such his exalted character as divine, that no mortal can fully coinprehend him. None but God full)/ knows him. Had he been a mere man, this language surely would not have been used of him. — If Neither hnowetli any man the Father, &c. In the original this is, neither knoweth any one the Father e.xcept the Son. That is, no one man or angel clearly comprehends the character of tiie infinite God, but the Son — the Lord Jesus — and he to whom he makes him known. This he does by revealing the character of God clearly, and more especially by manifesting his character as a sm-forgiving God, to the soul that is weary and heavy-laden. John xvii. 6.

28. All ye that labor arid are heavyladen.. He here, perhaps, refers primarily to the Jews, who groaned under the weight of their ceremonial laws, and the tradiiions of the elders. Acts.\v. 10. He tells them, that by coming to him, and embracing the new system of rehmon, they would be freed from these Surdensome rites and ceremonies. —

28 Come unto me all ye that labour ' and are heavy laden, and I will give you rest.

29 Take my yoke upon you, and learn "* of me; for I am meek and

There can be no doubt, however, that he meant here chiefly to address the poor, lost, ruined sinner; the man burdened with a consciousness of his transgressions, trembling at his danger, and seeking deliverance. For such, there is relief. Christ tells them to come to him, to believe in him, and to trust him, and him only, for salvation. Doing tliis he will give them rest — rest from their sins; trom the alarms of conscience; from the terrors of the law; and from the fears of eternal death.

29. Take my yoke. This is a figure taken from the use of o.xen; and hence signifying to labor for one, or in the service of any one. The yoke is used in the Bible as an emblem (1.) of bondage or slavery. Lev..x.xvi. 13. Deut. xxviii. 38. (2.) Of afflictions or crosses. Lam. iii. 27. (3.) Of the punishment of sin. Lam. i. 14. (4.) Of the commandments of God. (5.) Of legal ceremonies. Acts XV. 10. Gal. v. 1. It refers here to the religion of the Redeemer; and meant that they should embrace his system of religion and obey him. All virtue and all religion imply restraint — the restraint of our bad passions and inclinations, — and subjection to laws; and the Saviour here means to say that 'he restraints and laws of his religion were mild, and gentle, and easy. Let any one compare them with the burdensome and expensive ceremonies of the Jews (see Acts xv. 10.), or with the religious rites of the heathen every where, or with the requirements of the Popish system, and ho will see how true it is that his yoke is easy. And let his laws and require ments be compared with the laws which sin imposes on its votaries — the laws of fashion, and honor, and sensuality — and he will feel that reli<xion is " freedom." John viii. 36. " He is a freeman whom the truth makeih free, and all are slaves besides." It is easier to be a Christian than a sinner; and of all the yokes ever imposed on men, that

lowly " in heart: and * ye shall find rest unto your souls.

of the Redeemer is the lightest. IT For I am mceh, &c. See Note, Matt. v. 5. This was eminently Christ's personal character. But this is not its meaning here. He is giving a reason why they should embrace his religion. That was, that he was not harsh, overbearing, and oppressive, like the Pharisees, but meek, mild, and gentle in his government. His laws were reasonable and tender; and it would be easy to obey

30. My yoke is easy, &c. That is, the services that I shall require are easily rendered. They are not burdensome, hke all other systems of religion. So the Christian always finds them. In coming to him, there is a peace which passeth all understanding; m beheving in \ivm., joy; in following him through evil and good report, a comfort which the ivorld giveth not; in bearing trials, and in persecution, the hope of glory; and in keeping his commandments, great reward.

1st. Anxiety about the person and works of Christ, is peculiarly proper. Vs. 2, 3. John was solicitous to ascertain his true character; and nothing is of more importance for all, than to understand his true character and will. On him depends all the hope that man has of happiness beyond the grave. He Baves, or man must perish. He will save, or we must die for ever. With what earnestness, therefore, should the old and the young inquire into his character and will. Our eternal all demands it; and while this is delayed, we are endangering our everlasting fehcity.

2d. Clear proof has been fm-nished that Jesus is the Christ, and can save us. Vs. 4, 5. If his miracles did not prove that he came from God, nothing can prove it. If he could open the eyes of the blind, then he can enlighten the sinner; if he could unstop the ears of the deaf, then he can cause us to iiear and live; if he could heal the sick, and make the lame walk, then he can heal our spiritual maladies, and make us walk in the way of hie; if he could raise the dead, then he can raise those dead in sin, and breathe into us

30 For my yoke is easy, * ana my burden is light.

the breath of eternal life. If he was willing to do all this for the hody which is soon to die, then he will be much more willing to do it for the soul, that never dies. Then the poor, lost sinner may come and live.

3d. We see in this chapter Christ's manner of praising or comphmenling men. Vs. 7— 15. He gave, in no measured terms, his exalted opinion of John; gave him praise which had been bestowed on no other mortal; ranked him far above the purest and sublimest of the prophets. But this was not done in the presence of John; nor was it done in the presence of those who would inform John of it. It was when the disciples of John had "departed,^' and his commendation of John was spoken to " the multitude." Ver. 7. He waited till his disciples were gone, apprehending doubtless that thei/ would be likely to^report what he said m praise of their master, and then expressed his high opinion of his character. The practice of the world is to praise others to their faces, or in the presence of those who will be sure to inform them of it, and to speak evil of them when absent. Jesus delivered his unfavorable opinions of others to the men themselves, their excellences he took pains to commend where they would not be hkely to hear of them. He did good to both; and in both, prevented the existence of pride.

4th. The wicked take much pains, and are often fickle and inconsistent, for the sake of abusing and calumniating religious men. Vs. 18, 19. They found much fault whh our Saviour, for doing the very same thing which they blamed John for 7iot doing. So it is commonly with men who slander professors of religion. They risk their own characters, to pro /e that others are hypocrites, or sinners. The object is noi truth, but calumny, and opposuion tc religion; and hitherto no means havs been too base, or too wicked, to pour contempt on the followers of Christ.

5th. The purest characters may expect the shaft of calumny and malice; and often in proportion to their puritv. Ver. 19. Even the Saviour of the woild

AT that time" Jesus went on the sabbath-day through the corn;!ind his disciples were an hungred, a Mar.2.23,&.c. Lu.G.I.&c.

was accused of being itteinperate, and a glutton. II" the only perfectly pure being that ever trod the earth was thus accused, let not his followers think that Eny strange thing has happened to them, if they arc falsely accused.

6th. Judginents will overtake guilty men, and cities, and nations. Vs. 21, 22. They fell o:i Sodom, Tyre, Sidon, and Capernaum. They may long linger; but in due time the hand ot God will fall on the wicked, and they will die, for ever die.

7th. The wicked will suffer in proportion to their privileges. Vs. 23, 24. So it was with Capernaum. And if they of ancient days suffered thus; if more tremendous judgments fell on them than even on guilty Sodom, what shall be the doom of those who go down to hell from this day of light? The Saviour was indeed there a few days; he worked a few miracles: but they had not, as we have, all his instructions; they had not sabbath schools, and Bible classes, and the stated preaching of the gospel, nor was the world blessed then as now with extensive and powerful revivals of religion. How awful must be the doom of those who are educated in the ways of religion; who are instructed from sabbath to sabbath; who grow up amidst the means of grace, and then are lost!

8ih. The poor and needy; the weary and heavy-laden; the soul sick of sin, and the world, conscious of guilt, and afraid to die, may come to Jesus Christ, and live. Vs. 28 — 30. The invitation is wide as the world. The child and the old man may seek and find salvation at the feet of the same Saviour. No age is too young: no sinner is too old. Christ is full of mercy, and all who come shall find peace. O how should we, in this sinful and miserable world, borne down with sin, and exposed each moment to death, how should we cnne and find the peace which he has promised to all! and take the yoke which all have found to be light!

2 But when the Pharisees saw it, they said unto him, Behold, thy dis- 6 De.23.25.

verses is also recorded in Mark ii. 23 — 28, and Luke vi. 1 — 5.

I. At that time. Luke (ch. vi. I.) fixes the time more particidarly. He says that it was the second Sabbath after the first. To understand this, it is proper to remark, that the passover was observed during the month Abib, or Nisan, answering to the latter part o! March, and the first of April. The feast was held seven days, commencing on the fourteenth day of the month (E.x. xii. 1 — 2S; xxiii. 15); on the second day of the paschal week. The law required that a sheaf of barley should be offered up, as the first fruits of the harvest. Lev..xxiii. 10, 11. From this day was reckoned seven weeks to the feast of pentecost (Lev. xxiii. 15, 16.), called also the feast of weeks (Deut. xvi. 10), and the feast of the harvest. Ex. xxiii. 16. This second day in the feast of the passover, or of unleavened bread, was the beginning, therefore, from which they reckoned towards the pentecost. The Sabbath in the week following would be the second Sabbath after this first one in the reckoning; and this was doubtless the time mentioned when Christ went through the fields. It should be further mentioned, that in Judea the barley harvest commences about the beginning of May, and both that and the wheat harvest are over by the 20th. Barley is in full ear in the beginninc; of April. There is no improbability, therefore, in this narrative on account of the season of the year. This feast was always held at Jerusalem. IT Through the corn. Through the barley, or wheat. The word cor7i, as used ni our translation ol the Bible, has no reference to maize, or Indian corn, as it has with us. Indian corn was unknown till the discovery o) America, and it is scarcely probable that the translators knew any thing of it. The word was applied, as it is still in England, to wheat, rye, oats, and barley. This explains the circumstance that they rubbed it in their hands (Luk« vi. 1.), to separate the grain from the chaff.

ciples do that which is not lawful to do • upon the sabbath-day.

3 But he said unto them, Have ye not read what David did * when he was an hungred, and they that were with him;

4 How he entered into the house

"which was not lawful for him to eat, neither for them which were

2. Upon the Sabbath-day. The Pharisees, doubtless desirous of finding fauh with Christ, said that in plucking the grain on the Sabbath-dai/, they had violated the commandment. Moses had commanded the Hebrews to abstain from all servile work on the Sabbath. Ex. XX. 10; XXXV. 2, 3. Num.xv. 32— 36. On any other day this would have been clearly lawful, for it was permitted. Deut. xxiii. 25.

3. But he said unto them, &c. To vindicate his disciples, he referred them to a similar case, recorded in the Old Testament, and, therefore, one with which they ought to have been acquainted. This was the case of David. The law commanded that twelve loaves of bread should be laid on the table in the holy place in the tabernacle, to remain a week, and then to be eaten by the priests only. Their place was supplied then by fresh bread. This was called the show-bread. Lev. xxiv. 5 — 9. David, fleeing before Saul, weary, and hungry, had come to Abimelech the priest: had found only this bread; had asked it of him, and had eaten it, contrary to the letter of the law. 1 Sam. xxi. 1 — 7. David among the Jews had high authority. This act had passed uncondemned. It proved that in cases of necessity the laws did not bind a man: — a principle which all laws admit. So the necessity of the disciples justified them in doing on the Sabbath what would have been otherwise unlawful.

4. 5. House of God. That was, the tabernacle, the temple not being then built. If In the law. In the law of Moses. IT Profane the Sabbath. He referred them to the conduct of the priests also On the Sabbath-days they were engaged, as well as on othJer

5 Or have ye not read in the law, •how that on the sabbath-days the priests in the temple f profane the sabbath, and are blameless 1

6 But I say unto you, that in this place is ojie greater ^ than the ternpie.

7 But if ye had known what ikit meaneth, * I will have mercy, and not sacrifice, ye would not have condemned the guiltless.

days, in killing beasts for sacrifice. Num. xxviii. 9, 10. Two lambs were killed on the Sabbath, in addition to the daily sacrifice. The priests must be engaged in slaying them, and making fires to burn them in sacrifice; whereas to kindle a fire was expressly forbidden the Jews on the Sabbath (Ex XXXV. 3.); they were obliged to skin them, prepare them for sacrifice, and burn them. They did that which, for other persons to do, would have been profaning the Sabbath. Yet they were blameless. They did what was necessary and commanded. This was done in the very temple too, the place of holiness, where the law should be most strictly observed.

6. One greater than the temple. Here he refers to himself, and to his own dignity and power. ' I have power ovei the laws: I can grant to my disciples a dispensation from the Jewish laws. An act which I command or permit them to do, is therefore right.' This proves that he was divine. None but God can authorize men to do a thing contrary to the divine laws. He refers them again to a passage he had before quoted (see Note, Matt. ix. 13), showing that God preferred acts of righteousness, rather than a precise observance of a ceremo nial law.

Mark adds (ii. 27.) " the Sabbath was made for man, and not man for the Sabbath." That is, the Sabbath was intended for the welfare of man; designed to promote his happiness; and not to produce misery, by harsh, unfeeling requirements. It is not to be so interpreted as to produce sufi'ering, by making the necessary supply of wants unlawful. Man was not made for the Sabbath. Man was created first, and

8 For the Son of man is Lord even of the sabbath-day.

9 And " wlien he was departed thence, he went into their synagon^ue:

10 And, behold, there was a man which had his hand withered. And they asked him, saying, Is ' it lawful to heal on the sabbath-days 1 that they might accuse him.

then the Sabbath was appointed for his happiness. Gen. ii. 1 — 3. His necessities, his real comforts and wants, are not to bend to that which was made for him. The laws are to be interpreted favorably to his real wants and comforts. This authorizes works only of real necessity, not of imaginary wants, or amusement, or common business, and worldly employments.

To crown all, Christ sa^s that he was Lord of tlie Sabbath. He had a right to direct the manner of its observance— undoubted proof that he is divine.

9 — 13. The account contained in these verses is recorded also in Markiii. 1 — 5, and Luke vi. 6 — 10.

10. A man which had his hand withered. This was probably one form of the palsy. See Note, Matt. iv. 24.

Mark and Luke have mentioned some circumstances omitted by Matthew. They say that Jesus addressed the man, and told him to stand forth in the midst. He then addressed the people. He! asked them if it was lawful to do good on the Sabbath-day? This was admitted by all their teachers, and it could not be denied. They were therefore silent. He then appealed to them, and drew an argument from their own conduct. A man that had a sheep that should fall into a pit on the Sabbath day would e.xercisc the common offices of humanity, and draw it out. If a man would save the life of a sheej), was it not proper to save the hfe of^ a man? By a reference to their own conduct, he silenced them.

Mark adds that he looketh on them with anger; that is, with strong disapprobation of their conduct. Their envy ind malignity excited feelings of holy indifjnation. See Note on Mark iii. 5.

II And he said untc them, Whal man shall there be among you thai shall have one sheep, and ' if it fal! into a pit on the sabbath-day, will he not lay hold on it, and lift it out ]

I'J How much then is a man better than a sheep 1 Wherefore it ia lawful to do well on the sabbath days.

13 Then saith he to the man c De.22.4.

more consequence, or value. If you would show an act of kindness to a brute beast on the Sabbath, how much more important is it to evince similar kindness to one made in the image of God! one for whom the Saviour came to die, and who may be raised up to everlasting life. ^ /* is lawful to do well. This was universally allowed by the Jews in the abstract; and Jesus only showed them that the principle on which they acted in other things applied with more force to the case before him, and that the act which he was about to perform was, by their own confession, lawful.

13. And he said. Stretch forth thine hand. This was a remarkable commandment. The man might have said that he had no strength; tliat it was a thing which he could not do. Yet, being commanded, it was his duty to obey. He did so, and was healed. So the sinner. It is his duty to obey whatever God commands. He will give strength to those who attempt to do his will. Iv is not right to plead, when God commands us to do a thing, that we have no strength. God will give us strength, if there is a disposition to obey. At the same time, however, this passage should not be applied to the shmer as if it proved that he has no more strength oi ability than the man who had the vrith ered hand. It proves no such thing. I' has no reference to any such case. Aijfl it should not be used as ifil proved any such thing. It may be used to prove that man should instantly obey the commands of God without pausing to examine the question about his ability, and especially without saying that h: can do nothing. What would the Sa viour have said to this man, if he bid objected that he could not stretch ual his hand 1 ^ It was restor-A 'rihcU:

Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.

14 Then the Pharisees went out, and held ' a council against him, how they niight destroy him.

15 But when Jesus knew 87, he withdrevv himself from thence: and

Christ had before claimed divine authority and power. Vs. G — 9. He now showed that he possessed it. By his own power he healed him; thus evincintr by a miracle that his claim of being Lord of the sabbath was well founded.

These two cases determine what may be done on the sabbath. The one was a case oi necessity; the other oi mercy. The example of the Saviour, and his explanations, show that these are a part of the proper duties of that holy day. Beyond an honest and ccnscie7itious discharsre of these two duties, men may not devote the sabbath to any secular purpose. If they do, they do it at their peril. They f^o beyond what his authority authorizes them to do. They do what he claimed the special right of doing, as being Lord of the sabbath. They usurp his place; and act and legislate where God only has a right to act and legislate. Men may as well trample down any other law of the Bible, as that respecting the sabbath.

14 — 21. This account is found also in Mark iii. C — 12.

14. The Pharisees — held a council, &c. Mark adds, that the Herodians also took a part in this plot. They v/ere probably apolitical party, attached firmly to Herod. See Note, Matt. iii. 7. The friends of Herod were opposed to Christ, and ever ready to join any plot against his life. They remembered, doubtless, the attempts of Herod the Great against him when he was the babe of Bethlehem; and they were stung with the memory of the escape of Jeeus from his bloody hands. The attempt against him now was the effect of envy. They were enraged also that he had foiled them in the argument; they hated his popularity; they were losing their influence; and they, therefore, resolved to take him out of the way.