Notes on the Old and New Testaments

16 And charged them that they should not make him known:

17 That it might be fulfilled which was spoken by Esaias the prophet, " saying,

He knew that his hour was not yot come, and he therefore sought security. By remaining, his presence would only have provoked them farther, and endangered his own life. He acted, therefore, the part of Christian prudence, and withdrew. See Note, Matt. x. 23.

Mark adds, that he withdrew to the sea; that is, to the sea of Galilee, or Tiberias. He names also the places from which the multitude came: — an important circumstance, as it throws light on the passage quoted by Matthew (v. 21.), " In his name shall the Geji tiles trust.

Pressed by the crowd (Mark iii. 9.) he went aboard a small vessel, or boat, called by Mark a ship. This ho did for the convenience of being separated from them, and more easily addressing them. We are to suppose the lake still and calm — the multitudes, most of whom were sick and diseased — standing on the shore, and pressing to the water's edge; and Jesus thus healing their diseases, and preaching to them the good news of salvation. No scene could be more sublime than this.

16. A7id he charged them, &c. He was, at this time, desirous of concealment. He wished to avoid their plots, and to save his life.

17. That it might be fulfilled, &,c. Mattliew here quotes a passage from Isa..xlii. 1 — 4, to show the reasoii why he thus retired from his enemies anJd sought co7icealment. The Jews, and the disciples also at first, expected that the Messiah would be a conqueror, and vindicate himself from all his enemies. When they saw him retiring before them, and instead of subduing them by force, seeking a place of concealment it was contrary to all their previous no tions of the Messiah. Matthew, by this quotation, shows that their conceptions of him had been wrong. Instead of a warrior and an earthly conqueror

18 BeholJ rjuy servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.

19 He shall not strive, nor cry; Neither shall any man hear his voice lA the streets.

20 A braised reed shall he not '.reak, and smoking flax shall he

US was predicted under a totally different character. Instead of shouting for battle, liltint? up his voice in the streets, oppressing the feeble — hrcakhis bruised reeds, and quenchim; smoking flax, as a conqueror — he would be peaceful, retiring, and strengthening the feeble, and cherishing the faintest desires of holiness. This appears to be the general meaning of this quotation here. Comp. my Note on the passage.

IS. Ml/ servant. That is, the Messiah, the Lord Jesus, called a servant from his taking the form of a servant, or his being born in a humble condition Phil. ii. 7.), and from his obeying or serving God. See Heb. x. 9. If Shall show judgment to the Gentiles. The word judgment means, in the Hebrew, latu, commands, &c. Ps. xix. 9; cxix. 29, 30. It means the whole system of truth; the law of God in general; the purpose, plan, or judgme7it of God, about human duty and conduct. Here it means evidently the system of gospel truth, the Christian scheme. If Gentiles. All who were not Jews. This prophecy was fulfilled by tiie multitudes coming to him from Idumea and beyond Jordan, and Tyre and Sidon, as recorded by Mark iii. 7, 8.

19. He shall not strive, &c. He shall not shout, as a warrior. He shall be meek and retiring, and peaceful. Streets were places of concourse. The meaning is, that he should not seek publicity, and popularity.

20. A bruised reed, &c. The reed is an emblem of feebleness, as well as change. Matt. xi. 7. A bruised, broken reed, is an emblem of the poor and oppressed. It means that he would not oppress the feeble and poor, as victori ous warriors and conquerors did. It is also an expressive emblem of the soul ^iroken and comrite on account of sin, not quench, till he send forth judgment unto victory.

21 And in his name shall the Gentiles trust.

22 Then » was brought unto him one possessed with a devil, blind and dumb: and he healed him, insomuch that the blind and dumb both spake and saw.

23 And all the people were

weeping and mourning for transgression. He will not break it. That is, he will not be haughty, unforgiving, and cruel. He will heal it, pardon it, and give it strength. ^ Smoking flax. This refers to the rvick of a lamp when the oil is exhausted — the dying, flickering tfame and smoke that hang over it. It is an emblem, also, of feebleness and infirmity. He would not farther oppress it and extinguish it. He would not be like the Jews, proud and overbearing, and trampling down the poor. It is expressive, also, of the languishing graces of the people of God. He will not treat them harshly or unkindly, but will cherish the feeble flame, muiister the oil of grace, and kindle it into a blaze. If Till he send forth judgme7it unto victory. Judgment here means truth — the truth of God, the gospel. It shall be victorious. It shall not be vanquished. Though not such a conqueror as the Jews expected, yet he shall conquer. Though mild and retiring, yet his scheme shall be victorious.

21. And in his name, &c. The Hebrew in Isaiah is, " And the Isles shall wait for his law." The idea is, however, the same. The isles denote the Gentiles, or a part of the Gentiles — those out of Judea. The meaning is, that the gospel should be preached to the Gentiles, and that they should receive it. See my Note on Isa. xli. 1, for an explanation of the word islands, as it is used in the Bible.

23. Is not this the son of David? That is, is not this the promised descendant of David, tlie iMcssiali? They were acquainted with the prophecy in Isaiah xxxv. 5: " Then the eyes of the

amazed; and said, Is not this the son of David 1

24 But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by ' Beelzebub the prince of the devils.

25 And Jesus knew their " thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every

blind shall be opened, and the ears of the deaf shall be unstopped;" and they inferred that he must be the promised Messiah who should be able to do this. This inference was drawn by the common people, and not by the proud and haughty Pharisees. It is not uncommon that men of plain common sense, though unlearned, see the true beauty and meaning of the Bible, while those who are filled with pride and science, falsely so called, are blinded.

24. But tvheti the Pharisees heard it, &c. It was necessary for the Pharisees, who had determined to reject Jesus of Nazareth, to account in some way for the miracles he had wrought. Here was a manifest miracle, an exertion of power unquestionably superior to what Tne?i could do. The common people were fast drawing the proper inferences from it, and coming into the belief that this was the Messiah. The authority and power of the Pharisees were declining, and about to become extinct. Unless, therefore, some v>'ay should be devised of accounting for these facts, their influence would be at an end. Whatever way of accounting for them was adopted, it was necessary that they should acknowledge that there was superhuntati power. The people were fully persuaded of this; and no man could deny it. They therefore ascribed it to the Prince of the devils — -o Beelzebub. In this they had two objects: 1st. To concede to the people that here was a miracle, or a work above mere human power. 2d. To throw all possible contempt on Jesus. Beelzebub was an opprobrious name, given to the worst and vilest even of the devils. See Matt. x. 25. It denoted the god of flies, or the god of fillh; and hence the god of idolatry, as being, in their view, filth aiid abomination.

city or house divided against itself shall not stand:

26 And if Satan cast out Satan, he is divided against himself; how' shall then his kingdom stand 1

27 And if I by Beelzebub * east out devils, by whom do your children cast ikejn out 7 Therefore they shall be your judges.

25. And Jesus Ttnew their thoughts, &c. To know the thoughts of the heart belongs only to God. Ps. cxxxix. 2; Jer. xvii. 10. IT Every kingdom, &c. Their subtle and cunning device was completely foiled, and Jesus made their argument recoil on their own heads. A kingdom, or a family, can prosper only by living in harmony. The different parts and members must unite in promoting the same objects. If divided— if one part undoes what the other does — it must fall. So with the kingdom of Satan. It is your doctrine that Sal an has possessed these whom 1 have cured. It is, also, your doctrine that he has helped me to cure them. If so, then he has helped me to undo wha( he had done. Jie has aided me to casi himself out — that is, to oppose and discomfit himself At this rate, how can there be any stabiUty in his kingdom i It must fall; and Satan must have less than human prudence.

27. By whom do your children, &c. Christ was not satisfied by showing them the intrinsic absurdity of their argument. He showed them that it might as well be applied to them a5 to him. Your disciples, taught by you, and encouraged by you, pretend to cast out devils. If your argument be true that a man who casts out devils must be in league with the devil, then yoxir disciples have made a covenant with him also. You must therefore ehher give up this ar^ment, or admit that the working of miracles is proof of the assistance of God.

The words of Christ, here, do not prove that they had actually the power of casting out devils, but only that they claimed it, and practised magic or Jug glery. See Acts xix. 13. If Your children. Your disciples, or followers I Note, Matt. i. 1. H The shall he youi

28 But if I cast out devils by the Spirit of God, then the kingdom " of God is come unto you.

•29 Or else how can one enter into a strong man's house, and spoil * liis goods, except he first bind the strong man! and then he will spoil his house.

30 He that is not with me, is

judges. They shall condemn you and your argument. They are conclusive witnesses against the force of your reasoning.

28. But if I, by the Spirit of God, &c. The Spirit of God, here, means ihe power o. God — in Luke, by tlie_^«- ger of God. Compare Ex. viii. 19; Ps. viii. 3. If this work is not by the aid of Satan, then it is by the aid of God. Then his kingdom, or reign, is come. Matt. iii. 2. The reign ot Satan over men, and the reign of God, are in opposition. If God expels Satan from his dominion over men, then his reign has come.

29. Or else, &c. He takes a new illustration to confute the Pharisees, drawn from breaking into a house. A man could not- break into the house of a stronw man, and take his property, unless ne had rendered the man himself helpless. If he had taken his goods, it would therefore be sufficient proof that he had bound the man. So I, says he, have taken i\ns property — thin possessed person — from the dominion of Satan. It is clear proof that I have subdued Satan himself, the strong bein^ that had him in possession. The words or else, mean or how. How, or in what way, can one, &c. ^ Spoil his goods. The word spoil commonly means now, to corrupt, injure, or destroy. Here it means to plunder, to take with violence, as it commonly does in the Bible. See Col. ii. 8, 15; E.\. iii. 22.

30. He that is not with me, &c. In addition to his other arguments, he urges this general principle, that there could be but two parties in the universe. If any one did not act ivith him, he was against him. If he sathered not with hnn, he scattered. This is taken from the practice of persons in harvest. He that did not gather with him, or aid

against me; ' and he that gathereth not with me, scattereth abroad.

31 Wherefore I say unto yon, All ■* manner of sin and blasphemy shall be forgiven unto men; but the blasphemy against the Uuly Ghost ' shall not be forgiven unto men.

32 And whosoever speaketh a ■word against the Son of man, i -it

him, scattered abroad, or opposed him. The application of this was, ' as I have not united with Satan, but opposed him. there can be no league between us.' The charge, therefore, is a false one.

31, 32. In this place, and in Mark iii. 28 — 30, Jesus states the awful nature of the sin of which they had been guilty. That sin was the sin against the Holy Ghost. It consisted in charging Jesus with being in league with the devil, or accusing him ot working his miracles, not by the spirit or power of God, but by the aid of the Prince of the devils. It was therefore a direct insult abuse, or evil speaking, against the Holy Ghost — the spirit by which Jesus worked his miracles. That this was what he intended by this sin, at that time, is clear from Mark iii. 30; " Be CAUSE they said he had an unclean spirit." All other sins — all speaking against the Saviour himself — might be remitted. But this sin was clearly against the Holy One; it was alleging that the highest displays of God's mercy and power were the work of the devil; and it argued, therefore, the highest depravity of mind. The sin oi which he speaks is, then, clearly stated It was accusing him of working mira cles by the aid of the devil — thus dishonoring the Holy Ghost. H All man-?ier of sin — shall be forgiven. That is, only on condition that men repent and believe. If they continue in this sin, they cannot be forgiven. Mark xvi. 16. Rom. ii. 6 — 9. IT Blasphemy. Injurious or evil speaking of God. See Note, Matt. i.x. 3. ^ A word against the Sor of man. The Jews were otlended a( the humble life and appearance of the Saviour. They reproached him as being a Nazarene — sprung from Naza reth, a place from which no good was expected to proceed; with being n Gu

shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.

33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit cor-

lilean, from Galilee, a place from which no prophet came. John vii. 52. Jesus says that reproaches of this kind could be pardoned. Reflections on his poverty, his humble birth, and the lowliness of his human nature, might be forgiven. But for those which affected his divine nature, accusing him of being in league with the devil, denying his divinity, and attributihg the power which manifestly implied divinity, to the Prince of fallen spirits, there could be no pardon. This sin was a very different thing from what is now often supposed to be the sin against the Holy Ghost. It was a wanton and blasphemous attack on the divine power and nature of Christ. Such a sin God would not forgive. T Speaketh against the Holy Ghost. This probably refers to the divine nature of Christ — the power by which he wrought his miracles. There is no evidence that it refers to the third person of the Trinity. The word ghost means spirit, and probably means the divine nature or spirit with which the ma7i Jeeus was endowed. And the meaning of the whole passage may be: ' He ihat speaks against me as a man of Nazareth— that speaks contemptuously of my humble birth, &c. may be pardoned. But he that reproaches my divine character, charging it as being in league with Satan, and blaspheming the power of God manifestly displayed by me, can (lever obtain forgiveness.' ^Neither in this world, nor in that which is to come. That is, as Mark expresses it, hath never forgiveness, but is in danger of eternal damnation. This fixes the meaning of the phrase. It means, then, not the future age or dispensation, known among the Jews as the world to come, but it means that the guilt will l)e unpardoned for ever; that such is ihe purpose of God, that he zvill not forgive a sin so direct, presumptuous, and awful. Tt cannol be infetred from this

rupt: for " ths tree is known by his fruit.

34 O generation * of vipers! how can ye, being evil, speak good things 1 For out ' of the abundance of the heart the mouth speaketh.

35 A good man out of the good treasure of the heart bringeth forth

that any sins will be forgiven in hell. He meant simply to say that there were no possible circumstances in which the offender could find forgiveness. He certainly did 7iot say that any sin unpardoned here would be pardoned hereafter

33. Either malie, &c. The fact asserted in this verse is, thut a tree is known, not by its leaves, or bark, or form, but by its fruit. The application to the argument is this: ' You are tc judge of man's being in league with Satan by his works. If my doctrines and works be properly the works of Satan, then / am corrupt: if not, then your charge is blasphemy. So, on the other hand, if notwithstanding you? professions, your works are the works of the devil, and your doctrines be such as he would teach, it would prove respecting you, that which you charge on me.' In this indirect but powerm; manner, he advances to the charge against them, which he urges in the following verses.

34, 35. 0 generation of vipers! Christ here applies the argument which he had suggested in the previous v rse. They were a wicked race; like poisonous reptiles, with a corrupt and evil nature. They could not be expected to speak good things — that is, to speak favorably of him and his works. As the bad fruit of a tree was the proper effect of its nature, so were their words about him and his works the proper effect of their nature. The abundance or fulness of the heart produced the words of the hps. IT Vipers. — These are a poisonous kind of serpents, not often a yard long, and about an inch thick, having a flat head. The malea have two large teeth, through which a most deadly poison is thrown into the wound made by the bite. They arc an emblem of mahgnity and inischief — These were strong expressions to be good things; and an evil man, out of the evil treasure, bringeth forth evil things.

36 But I say unto you, that every idle word that men shall speak, they shall give account" thereof in the day of judgment:

used bv the meek and lowly Jesus; but they were not the effect of anger and malice; they were a declaration of the true character of the men with whom he was conversing — a declaration most justly deserved. Note, Matt. iii. 7.

36. But I say unto you, &,c. Christ closes this address to his malignant and wicked hearers by a solemn declaration that for these things God would bring them into judgment. They, therefore, who had spoken so malignantly against him, could not escape. IT Idle word. This literally means a vain, thoughtless, useless word, that accomplishes no good. Here it means, evidently, wicked, and injurious, false and malicious; for such were the words which they had spoken.

37. By thy words thou shalt he justified, &LC. That is, words shall be the indication of the true principles of the heart; by words the heart shall be known, as the tree is by its fruit. If they are true, proper, chaste, instructive, pious, they will prove that the heart is right. If false, envious, malignant, and impious, they will prove that the heart is wrong, and will therefore be among the causes of condemnation. It is not meant that words will be the 07ily thing that will condemn man; but that they will be an important part of the things for which he shall be condemned. See James iii.

38—42. TVe would see a sign from thee. See Luke.\i. 16, 29—32. A sign commonly signifies a miracle — that is, a sig7i that God was with the person, or had sent him. Comp. Note on Isa. vii. 11. Luki adds that this wag done tempting him -trying him, doubting if he had the power to do it. If these persons had been present with nim for any considerable time, they had already seen sufficient proofs that ne was what he pretended. They 13* be justified, and by thy words thoa shalt be condemned.

38 Then certain of the Scribes and of the Pharisees answered, saying. Master, we would see a sign ' from thee.

39 But he answered and said unto them, An evil and adulterous

might have been, however, those who had recently come; and then the emphasis must be laid on ' we.' We, as well as the others, would see a proof that thou art the Christ. In either case it was a temptation. If they had not seen him work a miracle, yet they should have believed it by testimony. Comp. John xx. 29. Perhaps the emphasis is to be laid on the words from heaven. They might profess not to doubt that his miracles were real, but they were not quite satisfactory. They were desirous of seeing something, therefore, that should clear up their doubts, where there could be no opportunity for dispute. A comet, or lightning, or thunder, or sudden darkness, or the gift of food raining upon them, they supposed would be decisive. Perhaps they referred in this to Moses. He had been with God amidst thunders and lightnings; and he had given them manna — bread from heaven — to eat. They wished Jesus to show some miracle equally undoubted. 39. An evil and adxdlerous generation. The relation of the Jews to God was often represented as a marriage contract; — God as the husband, and the Jewish people as the wife. See Isa. Ivii. 3; Hos. iii. 1; Ezek. xvi. 15. Hence their apostasy and idolatry are often represented as adultery. This is the meaning, probably, here. They were evil, and unfaithful to the covenant or to the commandments of God — an apostate and corrupt people. There is, however, evidence that they were hterally an adulterous people. If There shall no sign be given to it, &c. They sought some direct miracle from heaven. He replied that no such miracle should be given. He did not mean lo say that he would work no more miracles, or give no more evidence that he was the Christ; but he would give no such mi racle as they required. He would give generation seeketh after a sign;

Bnd there shall no sign be given to it, out the sign of the prophet Jonas:

40 For' as Jonas was three days

and three nights in the whale's one that ought to be as satisfactory evidence to them that he was from God, as the miraculous preservation of Jonah was to the Ninevites that he was divi?iely commissioned. As Jonah was preserved three days by miracle, and then restored alive, so he would be raised from the dead after three days. As on the ground of this preservation the Ninevites beheved Jonah and repented, so on the ground of his resurrection the men of an adulterous and wicked generation ought to repent, and believe that he was from God. " The sign of the prophet Jonas" means the sign or evidence which was given to the people of Nineveh that he was from God — to wit, that he had been miraculously preserved, and was therefore divinely commissioned. The word Jonas is the Greek way of writing the Hebrew word Jonah, as Elias is for Elijah.

40. For as Jonas was three days, &.C. See Jonah i. 17. This event took place in the Mediterranean sea, somewhere between Joppa and Tarshish, when he was fleeing /rom Nineveh. It is said that the whale seldom passes into that sea, and that its throat is too small to admit a man. It is probable, therefore, that a fish of the shark ki?id is intended. Sharks have been known often to swallow a man entire. The fish in the book of Jonah is described merely as a ^reat fish, without specifying the kind. It is well known that the Greek word translated whale, in (he New Testament, does not of necessity mean a whale, but may denote a large fish of any kind.

40. Three days a?id three nights. It will be seen in the account of the resurrection of Christ, that he was in the grave but two nights and a part of three days. See Matt, xxviii. 6. This computation is, however, strictly in accordance with the Jewish mode of reckoning. If it hadwo< been, the Jews would have understood it, and would have charged our Saviour as Ijeing a false prophet; for it was well known to them that he hj.J spoken this prophecy. Matt.

belly; so shall the Son of man be three days and three nights in the heart of the earth.

41 The men of Nineveh shall rise in judgment with this genera-

xxvii. 63. Such a charge, however, was never made; and it is plain, therefore, that what was meant by the prediction was accomplished. It was a maxim, also, among the Jews, in computing time, that a part of a day was to be received as the whole. Many instances of this kind occur in both sacred and profane history. See 2 Chron. X. 5, 12; Gen. xUi. 17, IS. Compare Esther iv. 16 with v. 1. 1i /« the heart of the earth. The Jews used the word heart to denote the interior of a thing, or to speak of being in a thing. It means, here, to be in the grave or sepulchre.

41. The men of Nineveh. Nineveh was the capital of the Assyrian empire. It was founded by Ashur. Gen. x. 11. It was situated on the banks of the river Tigris, to the north-east of Babylon. It is now so completely destroyed that geographers are unable to ascertain whether it was on the eastern or western bank. It was a city of vast extent, and of corresponding wickedness. It was forty-eight miles in circuit; its walls were one hundred feet high, and ten thick, and were defended by fifteen hundred towers, each two hundred feet in height. It contained in the time of Jonah, it is supposed, six hundred thousand inhabitants. The destruction of Nineveh, threatened by Jonah in forty days, was suspended, by their repentance, two hundred years It was then overthrown by the Babylonians, about six hundred years before Christ. During the siege, a mighty inundation of the river Tigris took place, which threw down a part of the walls, through which the enemy entered, and sacked and destroyed the city. This destruction had been foretold one hundred and fifteen years before, by Nahum (ch. i. 8): "But with an overwhelming flood he will make an utter end of the place thereof" And ii. 6: " The gates of the river shall be opened, and the palace shall be dissolved." The place is completely destroyed. The very situation is unknown. If it seem

tion, and sk all condemn * it: because they repented at ' tlie preaching of Jonas; and, behold, a greater than Jonas is here.

42 The ' queen of the south shall rise up in the judgment with lliis generation, and shall condemn it: for she '' came from the uttermost

Strange ihat ancient cities are so completely destroyed that no remains of brick or stone are to be found, it should be rcmemberpd that they were built of rl'iy dried only in the sun, and not burned; that fret|uent rains softened the clay; and.that the mighty walls and dwellings, in the lapse of ages, would sink down into an undistinguished heap of ruins. ^ Shall co?idemn it. That is, their conduct, in repenting at Jonah's prediction, shall condemn this generation. They, ignorant and wicked heal hen, repented when threatened with temporal judgment by a mere man — Jonah; you, Jews, professing to be eniiglitened, though threatened for your great wickedness with eternal punishment 6?/ the So?i of God — a far greater being than Jonah — repent not, and must therefore meet with a far heavier condemnation.

42. The queen of the South. That is, the queen of Shcba. 1 Kings x. 1. Sheba was probably a city of Arabia, situated to the south of Judea. Comp. Notes on Isa. 1.x. G. If From the uttermost parts of the earth. This means simply I'rom the most distant parts of the hospitable world then known. See a similar expression in Deut. xxviii. 49. As the knowledge of geography was limited, the place was in fact by no means in the extreme parts of the earth. It means that she came from a remote country; and she would condemn that generation, for she came a great distance to hear the wisdom of Solomon; and the Jews of that age would not listen to the wisdom of one much greater than Solomon, though present with them.

43 — 15. When the unclean spirit, &c. The general sentiment which our Saviour here teaches is much more easily understood than the illustration vhich ha us:cs. The Jews had asked a *ign from heaven that should decisively parts of the earth to hear the wis« dom of Solomon; and, behold, a greater than Solomon is here.

43 When ' the unclean spirit is gone out of a man, he f walketh through dry places, seeking rest, and findeth none.

prove that he was the Messiah, and satisfy their unbelief. He replies that though iio should give them such a sign — a proof conclusive and satisfactory; and though for a time they should profess to believe, and apparently reform; yet such was the obstinacy of their unbelief and wickedness, that they would soon return to them, and become worse and worse. Infidelity and vvickedness, like an evil spirit in a possessed man, were appropriately at home in them. If driven out, they would find no other place so cornfortal)le and undisturbed, as their bosoms. Every where they would be comparatively like an evil spirit going through deserts and lonely places, and finding no place of rest. They would return, therefore, and dwell with them. If He walketh through dry places. That is, through deserts — regions of country unwatered, sandy, barren, desolate. That our Saviour here speaks accord ing to the ancient opinions of the Jews, that evil spirits had their abodes in those desolate uninhabited regions, there can be no doubt. Nor can there be any doubt that the Bible gives countenance to the opinion. Thus Rev. xviii. 2: " Babylon — is become the habitation of devils, and the hold of every foul spirit,•''' that is, has become desolate — a place where evil spirits appropriately dwell. So Isa. xiii. 21: " And satyrs shall dance there;" i. e. according to the ancient Greek translation, " Devils or demons, shall dance there." See, also, Jer. 1. 39. Comp. Note on Isa. xxxiv. 14. Deut. xxxii. 17. If Seeking rest, and findeth none. Thus desolate and dry regions are represented as uncomfortable habitations; so much so, that the dissatisfied spirit, better pleased with a dwelling in the bosoms of men. as affording an opportunity of doing evil, seeks a return there. 44. Then he saith, I vnll return, into

into my house, from whence I came out; and when he is come, he findeth it empty, swept, and garnished. 45 Then goeth he and taketli with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse ° than a He.6.4. 10.26. 2 Pe.2.20,22.

my house, &c. The man is called his house, because he had been the place where the spirit had dwelt. IT Hefindeth it empty, &c. There is here the continuance of the reference to the dwelling of the spirit in men. He was called his house. By the absence of the evil spirit, the house is represented as unoccupied, or empty, swept and garnished; that is, while the evil spirit was away, the man was restored to his right mind, was freed from his wicked influence. If Garnished. Adorned, put in order, furnished. Applied to the?nan, it means that his mind was sane and n-'gular when the evil spirit was gone; or, he had a lucid inlrrt-al.

45. Then he goeth, <^c. Seeing the state of the man, dissatisfied with a lonely dwelling in the desert where he could do no evil, envious of the happiness of the individual, and supremely bent on evil, he resolved to increase his power of malignant influences, and return. He is therefore represented as taking seven other spirits still worse, and returning to his former habitation. Seven denotes a large but indefinite jiumber. It was a favorite number with;he Jews, and was used to denote camflete?iess or perfection, or any finished or complete number. See 1 Sam. ii. 5. Comp. Rev. i. 4. Here it means a sufficient number completely to occupy and harass his soul. If Even so shall it he with this generation. This shows the scope and design of this illustration. The state of that man was a representation of that generation of men. Much might be done to cure their unbelief; much to reform them externally; but such was the firm hold which the principles of infidelity and wickedness had taken of their minds as Iheir proper habitation, that they would return, after all the means used to reform them, and the people would be worse and worse. And this was hterally accomplished.

46 "While he yet talked to the people, behold, his * mother and his brethren ' stood without, desiring to speak with him.

47 Then one said unto him. Behold, thy mother and thy brethren

After all the instructions and miracles of the Saviour and his apostles; after all that had been done for them by holy men and prophets, and by the judgments and mercies of Gcd • and after all their external temporary reformations — like the temporary departure of an evil spirit from a man possessed — yet such was their love of wickedness, that the nation became worse and worse. They increased in crime, like the seven-fold misery and wretchedness ofthe man into whose bosom the seven additional evil spirits came. They rejected God's messengers, abused his mercies, crucified his Son, and God gave their temple, and capital, and nation, into the hands of the Romans, and thousands of the people to destruction.

It is not proved, by this passage, that evil spirits actually dv)ell in deserts. It is proved only that such was the opinion of the Jews; that it was drawn from some expressions in the Bible; and that such expressiotis were suficiently clear to justify our Savio2ir iii drawing an argument froin them to confound those who firmly believed that such was the case. Nor is there any absurdity in the opinion. For, 1st, There are evil spirits. See Notes on ch. viii. 33. 2d. They must exist in some place. 3d. There is as much propriety that they should be located about our earth as any where. 4th. The clear doctrine of the Bible is, that many of them have much to do with our world. 5th. It is as reasonable that they should dwell commonly in desolate and uninhabited legions as any where else.

46—50. See also Mark iii. 31—35. Luke viii. 19 — 21. Tf His brethren. There has been some difference of opinion about the persons who were meant here; some supposing that they were children of Mary his mother, others that they were the children oi Mary the wife of Cleophas or Alpheu* stand without, desiring to speak with thee.

48 But he answered and said

his cousins, and called brethren according to the customs of the Jews. The na'vdral and obvious meaning is, however, that they were the children of Mary his mother. Sec also Mark vi. 3. To this opinion, moreover, there can be no valid objection.

48. Who is my mother? Sec. There W£is no want of affection or respect in Jesus towards his mother, as is proved by his whole life. See especially Luke ii. 51, and John \ix. 25, 26, 27. This question was asked merely to fix the attention of the hearers, and to prepare them for the answer — that is, to show them who sustained towards him the nearest and most tender relation. To do this he pomied to his disciples. Dear and tender as were the ties which bound him to his mother and brethren, yet those which bound him to his disciples were more tender and sacred. How great was liis love for his disciples, when it was more than even that for his mother! And what a bright illustration of his own doctrine, that wc ought to forsake father, and mother, and friends, and houses, and lands, to be his followers.

1st. Our Saviour has taught us the ri^ht use of the Sabbath. Vs. 1 — 13. His conduct was an explanation of the meaning of the fourth commandment. By his e.xample we may learn what may be done. He himself performed only those works on the Sabbath which were strictly necessary for hfe, and those which went to benefit the poor, the afflicted, and needy. Whatever work is done on the Sabbath that is not for these ends, must be wrong. All labor that can as well be done on another day; all which is not for the support of hfe, or to aid the ignorant, poor, and sick, must be wrong. This example justifies teaching the ignorant, supplying the wants of the poor, instructing children in the precepts of religion, teaching those to read in Sabbath schools who have no other opportunity for learning, and visiting the sick, when we go not for formality, or to save time on som."- other day, but to do them good.

unto him that told him, Who is my mothe % and who are my brethren?

•2d. The Sabbath is of vast service to mankind, ft was made for man, not fo: man to violate or profane, or to bo merely idle, but to improve to his spiritual and eternal good. Where men are employed through six days in worldly occupations, it is kind towards them to give them one day particularly to prepare for eternity. Where thore is no Sabbath there is no rehgijn. There are no schools for instruct mg the poor. There are no means of enhghtening the ignorant. This trath, from the history of the world, will bear to be recorded in letters of gold that the triis religion will exist among men only whe7i they strictly observe th( Sabbath. They, therefore, who do most to promote the observance of the Sabbath, are doing most for religion and the welfare of man. In this respect, Sunday school teachers may do more, perhaps, than all the world besides, for the best interests of the world.

3d. In the conduct of Christ, (vs. 1%, 15) we have an e.xample of Christian prudence. He did not throw himself needlessly into danger. He did not remain to provoke opposition. He felt that his time was not come, and that his life, by a prudent course, should be preserved. He therefore withdrew. Religion requires us to sacrifice our lives rather than deny the Saviour. To throw our lives away, when with good conscience they might be preserved, is self-murder.

4th. The rejection of the gospel in one place is often the occasion of its being received elsewhere. Ver. 15. Men may reject it to their own destruction; but somewhere it will he preached, and will be the power of God unto salvation. The wicked cannot drive it out of the world. They only secure their own ruin, and, against their will, benefit and save others. To reject it is hke turning a beautiful and fertiHzing stream from a man's own land. He does not, he cannot dry it up. It will floiu somewhere else. He injures himself, and perhaps benefits multitudes. ]\Ien never commit so great foolishness and wickedness, and so completely fail in what they aim at, as in rejecting tiit

49 And he stretched forth his i 50 For whosoever shall do the hand, toward his disciples, and said, ' will « of my Father which is in hea Behold my mother, and my brc- j ven, the same is my brother, and thren! sister, and mother.

gospel. A man, hating the light of the sun, might get into a cave or dungeon, and be in total darkness; but the sun will continue to shine, and millions, in spite of him, will be benefited by it. So it is with the gospel.

5th. Christ was mild, still, retiring — not clamorous or noisy. Ver. 19. So is all religion. There is no piety in noise; if there was, then thunder and artillery would be piety. Confusion and discord are not religion. Loud words and shouting are not religion. Religion is love, reverence, fear, hoUness, deep and awfu! regard for the presence of God, profound apprehensions of the solemnities of eternity, imitation of the Saviour. It is still. It is full of awe — an awe too great to strive, or cry, or lift up the voice in the streets. If men ever should be overawed, and filled with emotions repressing noise and clamor, it should be when they approach the great God. This great truth is the essence of religion, that we have most of it when we come nearest in all things io the Lord Jesus Christ.

6th. The feeble may trust to Jesus. Ver. 20. A child of any age, an ignorant person, the poorest man, may come, and he shall in nowise be cast out. It is a sense of our weakness that Jesus seeks. Where that is, he will stnmgthen us, and we shall not fail.

7th. Grace shall not be extinguished. Ver. 20. Jesus, where he finds it in I he feeblest degree, will not destroy it. lie will cherish it. He will kindle it to a flame. It shall burn brighter and brighter, till it " glows with the pure sp'rits above."

8. Men are greatly prone to ascribe all religion to the devil Ver. 24. Any thing that is unusual, any thing that flonfounds them, any thing that troubles their consciences, they ascribe to fanaticism, overheated zeal, and Satan. It has always been so. It is sometimes an easy way to stifle their own convictions, and to bring religion into contempt. Somehow or other, like the Pharisees, infidels must account for re- ►ivals of rclioion, for striking instances of conversion, and for the great and undeniable effects which the gospel produces. How easy to say that it is delusion, and that it is the work of the devil! How easy to show at once the terrible opposition of their own hearts to God, and to boast themselves, in their own wisdom, in having found a cause so simple for all the effects which religion produces in the world! How much pains, also, men will take, to secure their own perdition, rather than to admit it to be possible that Christianity should be true!

9th. We see the danger of blasphemy — the danger of trifling with the influences of the Holy Spirit. Vs. 31, 32. Even if we do not commit the unpardonable sin, yet we see that all trifling with the Holy Ghost is a sin very near to God, and attended with infinite danger. He that laughs avmy the thoughts of death and eternity; he that seeks the society of the gay and trifling, or of the sensual and profane, for the express purpose of driving away these thoughts; and he that struggles directly against his convictions, and is resolved that he will not submit to God, may be, for aught he knows, making his damnation sure. Why should God ever return, when he has once rejected the gospel? Who would be to blame if the sinner is then lost? Assuredly not God. None but himself Children sometimes do this. Then is the time, the very time, when they should begin to love God and Jesus Christ. Then the Spirit also strives. Many have theji given their hearts to him, and become Christians Many more might have done so, if they had not grieved away the spirit of God.

lOlh. We see the danger of rejecting Christ. Vs. 38—42. All past ages, all the wicked and the good, the foolish and the wise, will rise up in the day of judgment, and condemn us, if we do not believe the gospel. No people, heretofore, have seen so much light as we do in this age. And no people can be so awfully condemned as those who, in a land of light, of Sabbaths, and Sabbath schools, reject Christ, and go

THK same day went Jesus out thered together unto him, so that he of the house, and sat by the went into a ship, " and sat; and the •^ea-side. ] whole multitude stood on the shore.

to hell. Among the hundred and twenty thousand children of Nineveh (Jonah IV. 11), there was not one single Sunday school. There was no one to tell them of God and the Saviour. They have died and gone to judgment. Children, now living, will die also, and go lo meet them in the day of judgment. How will they condemn the children of this age, if they do not love the Lord Jesus Christ!

11th. Sinners, when awakened, if they grieve away the spirit of God, become worse than before. Vs. 43 — 45. They arc never as they were. Their hearts are hard, their consciences are seared, they hate religious men, and they plunge deeper and deeper into sin. Seven devils often dwell where one did; and God gives the man over to blindness of mind and hardness of heart. This shows, also, the great guilt and danger of grieving the Holy (rliost.

12th. We see the love of Christ for his followers. Vs. 46 — 50. Much as he loved his mother, yet he loved his disciples more. He still loves them. He will always love them. His heart is full of affection for them. And though poor, and despised, and unknown to the rich and mighty, yet to Jesus they are still dearer than mother, and sisters, and brothers.

1,2. The sea-side. This was the sea of Tiberias. The multitude stood on the shore near to him, so that he could be eas ly heard. He went into a ship — that is, a boat — and sat down to address them. Few spectacles could be more interesting than a vast crowd, on the banks of a.'"uooth and tranquil sea — an emblem ol his instructions — and the Son of God addressing them on the great interests of eternity.

3—9. In parables. The word parable is derived from a Greek word signifying to compare together, and denotes a similit'ide taken from a natural object, to illusiraie a si)iritual or moral subject. It is a narrative of some iictiiiousorreal event, in order to illustrate more clearly some truth that the speaker wished to communicate. In early ages it was much used. Heathen writers, as jEsop, often employed it. In the time of Christ it was in common use. The prophets had used it, and Christ employed it often in teaching his disciples. It is not necessary to suppose that the narratives were strictly true. The main thing— the inculcation of spiritual truth — was gained equally, whether it wa? trne, or was only a supposed case. Nor was there any dishonesty in this. It was well understood. No person was deceived. The speaker was not U7iderstood to affirm the thing literally Jiarrated, but only to ti.\ the attention more firmly on the moral truth that h'e presented. The design of speaking in parables was the following: 1st. To convey truth in a more interesting manner to the mind; adding to the truth conveyed the beauty ot a lovely image or narrative. 2d. To teach spiritual truth so as to arrest the attention of ignorant people, making an appeal to them through the senses. 3d. To convey some offensive truth, some pointed personal rebuke, in such a way as to bring it home to the conscience. Of this kind was the parable which Nathan delivered to David (2 Sam. xii. 1 — 7). and many of our Saviour's parables addressed to the Jews. 4th. To conceal from one part of his audience truths which he intended others should understand. Thus Christ often, by this means, delivered truths to his disciples in the presence of the Jews, which he well knew the Jews would not understand; truths pertaining to them particularly, and which he was under no obligations to explain to the Jews. See Mark iv. 33. Man. xiii.

Our Saviour's parables are distinguished above all others for clearness, purity, chastoness, intelligibility, importance of instruction, and simplicity. They are taken mostly from the affairs of common life, and mielhgihle, therefore, to all men. Thty contain much of himself, his doctrine, hfe, design in coming, and claims; and are thereforp

3 And he spake many things unto them in parables, saying-, Behold, " a sower went forth to sow:

4 And when he sowed, some seeds fell by the way-side, and the fowls came and devoured them up.

5 Some fell upon stony places, where they had not much earth; and forthwith they sprung up, because they had no deepness of earth:

6 And when the sun was up, they were scorched: and because they had no root, they withered »way.

of importance to all men; and they are told in a style of native simplicity intelligible to the child, yet instructive to men of every rank and age. In his parables, as in all his instructions, he excelled all men in the purity, importance, and sublimity of his doctrine.

3. A sower went forth to sow. The image here is taken from an employment known to all men, and therefore intelligible to all. Nor can there be a more striking illustration of preaching the gospel than placing the seed in the ground to spring up hereafter, and bear fruit. IT Sower. One who sows or scatters seed. A farmer. It is not improbable that one was near the Saviour when he spoke this parable.

4. Some seeds fell by the way-side. That is, the hard path or headland, which the plough had not touched, and where there was no opportunity for it to sink into the earth.

5. Stony places. Where there was little earth, but where it was hard and rocky; so that the roots could not strike down into the earth for sufficient moisture to support the plant. When the sun became hot, they of course withered away. They sprang up the sooner because there was little earth to cover them. '^Forthwith. Immediately. Not that they sprouted and grew any quicker or faster than the others, but they were not so long in reaching the surface. Having hltle root, they soon withered away.

7. Among thorns. That is, in a part of the held where the tliorns and shrubs liad been imperfectly cleared away, and not destroyed. 'J'hey grew with the

7 And some fell among thorns and the thorns sjirung up, and choked them.

8 But other fell into good ground, and brought forth fruit, some an hundred-fold, some sixty-fold, some thirty-fold.

9 Who * hath ears to hear, let him hear.

10 And the disciples came, and said unto him, Why speakest thou unto them in parables?

8. Into good ground. The fertile and rich soil. In sowing, by far the largest praportion of seed will fail into the good soil; but Christ did not intend to teach that these proportions would be exactly the same among those who heard the gospel. Parables are designed to teach some general truth; and the circumstances should not be pressed too much in explaining them. IT An hundred fold, &c. That is, a hundred, sixty, or thirty grains, for each one that was sowed — an increase by no means uncommon. Some grains of wheat will produce twelve or fifteen hundred grains. The usual proportion on a fielc sown, however, is not more than twen ty, fifty, or sixty bushels for one.

9. Who hath ears, &c. This is a proverbial expression, implying that it was every man's duty to pay attention to what was spoken. Matt. xi. 15.

10 — 17. Christ, in these verses, gives a reasofi why he used this manner ol instruction. See also Mark iv. 10 — 12 Luke viii. 9, 10.

11. The mysteries of the kingdom. The word mystery, in the Bible, properly means a thing that is concealed, or that has been cottccaled. It does not mean that the thing was incomprehensible, or even difficult to be understood. The thing might be plain enough if revealed, but it means simply that it had not been made known. Thus the mys teries of the kingdom do not mean any doctrines incomprehensible in themselves considered, but simply doctrmea about the preaching of the gospel, ard

to •know tlie mysteries of the kingdom of heaven, but to them it is not given.

12 For * whosoever hath, to hin shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away, even that he hath.

13 Therefore speak I to them in

the establishment of the new kingdom of the Messiah which had not been understood, and which were as yet concoaled from the great body of the Jews. See Rom..\vi. 25; xi. 25. Eph. iii. 3, 4, 9. Of this nature was the truth that tlie gospel was to be preached to the Gentiles, tliat the Jewish polity was to cease, that the Messiah was to die, &c. To the disciples it was given to know tliese truths. It was important for tliem, as they were to carry the gospel around the globe. To the others it was not then given. They were too gross, too eartlily: they had too grovelling conceptions of the Messiah's kingdom to understand these truths, even if presented. They were not to preach it, and hence our Saviour was at particular pains to instruct his apostles. The Pharisees, and Jews generally, were not prepared for it, and would not have believed it, and therefore he purposely employed a kind of teaching that they ^ did not understand.

12. Whosoever hath, &c. This is a proverbial mode of speaking. It means that a man who improves what li^ht, grace, and opportunities, he has, snail nave them increased.. From him that improves them not, it is proper that they should be taken away. The Jews had many opportunities of learning the truth, and some light still Ungered among thein. But they were gross and sensual, and misiniprovcd tliem, and it was a just judgment that they should be deprived of them. Superior knowledge was given to the disciples of Christ; they improved it, however slowly, and the promise was that it should be greatly increased.

13. Because they seeinf;, see not Mark (ch. iv. 12) and Luke (viii. 10 say, " That seeing, they may not see,'

parables: because ihey seeing, see not; and hearing, they hear not, neither do they understand.

14 And in them is fulfilled the prophecy of Esaias, ' which saith. By ** hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:

&,c. But there is no difference. Mai thew simply states the /ac<, that though they saw the natural meaning of the story — though they literally understood the parable — 'yet they did not understand its spiritual signification. Mark and Luke do not state the fact, but affirm that he spoke widi this intenlion — implying that such was the result Nor was there any dishonesty in this, or any unfair disguise. He had truths to state which he wished his disciples particularly to understand. They were of great importance to their ministry. Had he clearly and fully stated them to the Jews, they would have taken his life long before they did. He therefore chose to state the doctrines so that if their hearts had been right, and if they had not been malignant and blind, they might have understood them. His doctrines he stated in the best possible way; and it was not his fault if they did not understand him. By little and httle, in this way, he prepared many even of the Jews to receive the truth when it was proposed by the only possible way of ever gaining access to their minds. It was, moreover, entirely proper and right to impart instruction to his disciples, wliich he did not intend for others. ^

14. And in them is fulfilled, &c This place is quoted substantially from Isa. vi. 9, 10. It was literally fulfilled in the time of Isaiah. In the time of Christ the people had the same character. Like them, they closed their eyes upon the truth, and rejected the divine teaching. The words of Isaiah were therefore as well fitted to e.xpress the character of the people in the time of Christ, as in that of the prophet. In this sense they were fulfilled, or filled up, or a case occurred that rorrcsponde/i

15 For this people's heart is waxed gross, and their ears are dull " of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

16 But * blessed are your eyes, for they see; and your ears, for they hear.

17 For verily I say unto you, that •many prophets and righteous men

to their meaning. See Note on Matt, i. 22. It is not by any means intended that Isaiah, when he spoke these words, iiad any referenf e to the time of Christ. The meaning in both places is, that the people were so gross, sensual, and prejudiced, that they would not see the U'uth, or understand any thing that was contrary to their grovelHng opinions and sensual desires; a case by no means uncommon in the world. See the passage more fully explained in my Notes on Isa. vi. If Waxed pross. Literally, has hecome fat. It is coumionly applied to the body, but is also used to denote one who is stupid and foolish in mind. Here it means that the people were so sensual and corrupt, that they did not see or understand the pure spiritual principles of the gospel. V Lest they •should see, &c. Lest they should see their lost condition as sinners, and turn and live. The reason given here why they did not hear and understand the gospel is, that their heart was wrong. They would not attend to the things that make for their peace. If I should heal them. Should pardoil, sanctify, and save them. Sin is often represented as a disease, and the pardon and recovery of the soul from sin as healing.

16. Blessed are yoi/.r eyes, &LC. That is, you are happy that you are permitted to see tnith which they will not Bee. You are permitted to understand the spiritual meaning of the parables, and in some degree the plan of salvation.

17. Ma7iy prophets and righteous men, &,c. They wished to sec the times of the Mes.siah. They looked to have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

18 Hear "^ ye therefore the parable of the sower.

19 When any one heareth the word ' of the kingdom, and understandeth it not, then cometh the wicked ^ orie, and catcheth away that which was sown in his heart. This is he which received seed by the way-side.

it as a time when the hopes of the world would be fulfilled, and the just be happy. See John viii. 5(5. See also 1 Pet. i. 10—12. Heb. xi. 13. " Abraham rejoiced to see my day, and he saw it, and was glad." So Isaiah and the prophets looked forward to the coming of the Messiah as the consummation of their wishes, and the end of the prophecies. Rev. xix. 10. The object always dearest to the hearts of all righteous men is, to witness the coming and advancement of the kingdom of Christ.

18—23. See also Mark iv. 13—20. Luke viii. 11 — 15. Hear ye. therefore, the parable of the sower. 1'hat is, hear the explanation, or spiritual meaning of the narrative given before. Mark adds (iv. 13), "Know ye not this parable? And how then shall you know all parables?" By which it seems that he regarded this as one of the simplest and plainest of them, and gave an explanation of it that they might understand the general principles of inter preting ihem.

19. When any one heareth, &oC. The seed represents the word of God communicated in any manner to the minds of men, by the scriptures, by preaching, by acts of Providence, or by the direct influence of the Holy Spirit. If Then Cometh the wicked one. That ia, Satan (Mark iv. 15), or the devil (Luke viii. 12); — the one eminently wicked, the accuser, the tempter. He is represented by the fowls that came and picked up the seed by the way-side. The gospel is preached to men hardened in sin. It makes no impression. It lies like seed in the hard path; it is easily tC But he that lecoived the seed luo atoiiv places, the same is he <hat hearrth the word, and anon iVjth joy * rwceiveth it:

•21 Yet hath he not root in himself, but dureth for a while; for when tribulation or persecution ariseth because of the word, by and by he is offended. *

22 He also that received seed among the thorns, is he that heareth the word; and the care ' of this woiid and the deueitfulness of riches

20. In stony plaees. Jesus e.xplains this as denoting those who hear the gospel; who are caught with it as something new^ or pleasing; who profess themselves greatly delighted with it, and who are full of zeal for it. Yet they have no root in themselves. They are not true Christians. Their hearts are not changed. They have not seen their guilt and danger, and the true excellency of Christ. They are not really attached to the gospel; and when they are tried, and persecution comes, ihey fall — as the rootless grain withers before the scorching rays of the noonday sun. ^ Anon. Quickly, or readily. They do not look at it coolly, and as matter oi principle. ^ Is offended. That is, stumbles and falls. Persecution and trial are placed in his path, and he falls as he would over a stumliling block. He has not strength of principle enough — not confidence in God to carry him through them. If The thorns. These represent cares, an.xieties, and the deceitful lure of riches, or the way in which a desire to be rich deceives us. They take the time and attention. They •Jo not le;f.vp opportunity to think and examine (he state of the soul. Besides, riches allure, and promise what they do not yield. They promise to make us happy; but, when gained, they do not do it. The soul is not satisfied. There is the same desire to possess more wealth. A.nd to this there is no end — hut death. In doing it, there is every tsmpration to be dishonest, to cheat, to lake advantage of others, to oppress others, and to wring their hard earn-

23 But he that received seed into the good ground, is he that heareth the wore, and understandeth it; which also heareth fruit, ' and bring eth forth, some an hundred-fold, some sixty, some thirty.

24 Another / parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good « seed in his field:

ings from the poor. Every evil passion is therefore cherished by the love of gain; and it is no wonder that the word is choked, and every good feeling destroyed, by this "execrable love of gold." See 1 Tim. vi. 7 — 11. How many, O how many, thus foolishly drown themselves in destruction and perdition! How many more might reach heaven, if it were not for this deepseated love of that which fills with care, deceives the soul, and finally leaves it naked, and guilty, and lost!

23. Into good ground. Those whose hearts are prepared by grace to receive it honestly, and to give it full opportunity to grow. In a rich and mellow soil — in a heart that submits itself to the full influence of truth, unchecked by cares and an.xieties; under the showers and suintner suns of divine grace; with the heart spread open, like a broad luxuriant field, to the rays of the morninfj and to evening dews — the gospel takes deep root, and grows; it has fuh room, and then and there only shows what it is.

24 — 30. The kingdom of heaven is likened, Sec. That is, the gospel resembles. The kingdom of heaven (see Note, IVIatt. iii. 2.) means here the effect of the gospel by its being preached. The meaning of this parable is plain. The field represents the world in which the gospel is preached. The good seed, the tru'hs preached by Christ and his apostles.

25. While men slept, his enemy came, &c. That is, in the night, when it could be done without being seen, an enemy came and scattered bad seed on the new ploughed field, perhaps before my came and sowed tares among the wheat, and went his way.

26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also.

27 So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field 1 from whence then hath it tares 1

the good seed had been harrowed in. Satan thus sows false doctrine in darkness. In the very place where the truth is preached, and while the hearts of people are open to receive it, by false but plausible teachers, he takes care to inculcate false sentiments. Often it is one of his arts, in a revival of religion, to spread secretly dangerous notions of piety. Multitudes are persuaded that they are Christians, who are deceived. They are awakened, convicted, and alarmed. They take this for conversion. Or they find their burden gone; they fancy that they hear a voice; or a text of scripture is brought to them, saying that their sins are forgiven; or they see Christ hanging on the cross in a vision; or they dream that their sins are pardoned, and they suppose they are Christians. But they are deceived. None of these things are any conclusive evidence of piety. All these may exist, and still there be no true love of God, or Christ, and no real hatred of sin, and change of heart. An enemy may do it to deceive them, and to bring dishonor on religion, "i Sowed tares. By tares is probably meant a degenerate kind of wheat, or the darnel grass growing in Palestine. In its growth and form it has a strong resemblance to genuine wheat. But it either produces no grain, or that of a very inferior and hurtful kind. Probably it comes near to what we mean by chess. It was extremely difiicult to separate it from the genuine wheat, on account of its similarity while growing. Thus it aptly represented hypocrites in the church. Strongly rescmbhng Christians in their experience, and, in some respects, their fives, it is impossible to distinguish them from genuine Christians, nor can they be separated until u is done by the Great Searcher of

28 He said unto them. An enemy hath done this. The servants said unto him. Wilt thou then that we go and gather them up ]

29 But he said. Nay; lest while ye gather up the tares, ye root up also the wheat with them.

30 Let both grow together until the harvest: and in the tim.e of harvest " I will say to the reapers, Ga-

hearts at the day of judgment. An enemy — the devil — hath done it. And no where has he shown profounder eun- ] ning, or done more to adulterate the | purity of the gospel. '^ And went his ] way. There is something very expres- '• sive in this. He knew the soil; he knew how the seed would take root, and grow. He had only to sow the 1 seed, and let alone. — So Satan knows the soil in which he sows his doctrine. He knows that in the human heart it will take deep and rapid root. It needs but httle culture. Grace needs con stant attendance and care. Error, and sin, and hypocrisy, are the native products of the human heart; and, when left alone, start up with deadly luxu riancy.

26. The7i appeared the tares also. That is, then ^vas first discovered the tares. They had grown with the wheat, hut so much like it as not to be noticed, till the wheat began to ripen. So, true piety and false hopes are not known by professions, by " blades," and leaves, and flowers, but by the fruit.

29. Ye root itp also the wheat. They so much resembled the true wheat, that even then it would be difiicult to separate them. By gathering them, they would tread down the wheat, loosen an 1 disturb the earth, and greatly injure the crop. In the harvest it could be done without injury.

30. Let both groto together. They would not spoil the true wheat; and in time of harvest it would be easy to separate them. Our Saviour teaches us here: 1st. That hypocrites and deceived persons must bo expected in the church. 2d. That this is the work of the enemy of man. They are not the work of Christianity, any more than traitors ap? of patriotism, or counterfeit ers are of the proper effect of legislai-

ther ye together first the tares, and bind them in bundles to " burn them: but gather the wheat * into my barn.

31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a ' grain of mustard-seed, which a man took and sowed in his field:

ing about money. They belong to the world; and hypocrisy is only one form ofsin. The Christian religion never made a hypocrite; nor is there a hypocrite on the face of the earth whose principles and practice it does not condemn. 3d. That all hope of removing them entirely would be vain. 4th. That an attempt to remove them altogether wotild injure real Christianity, by causing excitements, discord, and hard feelings even among Christians. 5th. That he will himself separate them at the proper time. There is no doubt that it is the duty of the church to attempt to keep itself pure, and to cut off gross and manifest offenders. 1 Cor. v. 4, 5. He refers to those who may be suspected of hypocrisy, but against whom it cannot be proved; to those who so successfully imitate Christians as to make it difficult or impossible for man to distinguish them.

31, 32. See also Mark iv. 30 — 32. The kingdom of heaven. See Note, Matt. Lii. 2. It means here either piety in a renewed heart, or the church. In either case the commencement is small. In the heart, it is at first feeble, easily injured, and much exposed. In the church, there were few at first, ignorant, unknown, and unhonored; yet soon it was to spread through the world.

31, 32. Grain of mustard-seed. The plant here described was very different from that which is known among us. It was several years before it bore fruit, and became properly a tree. Mustard, with us, is an annual plant: it is always small, and is properly an herb. The Hebrew writers speak of the mustard tree as one on which they could climb, as on a fig-tree. Its size was much owing to the climate. All plants of that nature grow much larger in a warm climate, like that of Palestine, than in «:older regions. The seeds of this tree

32 Which indeed is the least of all seeds; but when it is grown, it is the greatest among herbs, and becometh a tree, '' so that the birds of the air come and lodge in the branches thereof.

33 Another parable spake he unto them: The kingdom of heaven ia like unto leaven, which a woman

were remarkably small; so that they with the great size of the plant, were an apt illustration of the progress of the church, and of the nature of faith. Matt. xvii. 20.

Young converts often suppose they have much religion. It is not so. They are, indeed, in a new world. Their hearts glow with new aflI>ctions. They have an elevation, an ecstasy of emotion, which they may not have afterwards— like a blind man suddenly restored to sight. The sensation is new, and pccuharly vivid. Yet httle is seen distinctly. Hlis impressions are indeed more vivid and cheering, than those of him who has long seen, and to whom objects are familiar. In a little time, too, the young convert will see more distinctly, will judge more intelligently, will love more strongly, though not with so much new emotion, and will be prepared to make more sacrifices for the cause of Christ.

33. The kingdom of heaven. This, here, means the same as in the last parable; perhaps, however, intending to denote more properly the secret and hidden nature of piety in the soul. The other parable declared the fact that the gospel would greatly spread, and that piety in the heart would greatly.increase. This declares the ivay or mode in which it would be done. It is secret, silent, steady; pervading all the faculj ties of the soul, and all the kingdoms of the world, as leaven, or yeast, though hidden in the flour, and though deposited only in one place, works silently till all the mass is brought under its influence. If Three measures. These were small mea.sures (see the margin); but ' the particular amount is of no conse^ I quence to the story. Nor is any thing i to be drawn from the fact that three are mentioned It is mentioned as a cir- I cumstance giving mterest to the para

took, and hid in three measures ' of meal, till the whole was leavened.

34 All these things spake Jesus iinto the multitude in parables; ° and without a parable spake he not unto them;

35 That it might be fulfilled which was spoken by the prophet, * saying, I will open my mouth in parables; I will utter things which have been kept ' secret from the foundation of the world.

36 Then Jesus sent the multitude away, and went into the house; and his disciples came unto him, saying. Declare unto us the parable of the tares of the field.

them. He that sowetli the good seed is the Son of man:

38 The field is the world: '' the

good seed are the children of the kingdom; ' but the tares are the children of the wicked -^ ^ne.

39 The enemy that sowed them is the devil: the harvest is the end of the world; ^ and the reapers are the angels. *

40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.

41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all ^ things that offend, and •' them which do iniquity;

42 And * shall cast them into a furnace of fire: there ' shall be wailing and gnashing of teelh.

43 Then shall the righteous shine

"'forth as the sun, in the kingdom

ile, but designed to convey no spiritual instruction. The measure mentioned here probably contained about a peck and a half.

34, 35. That it might be fulfilled. This is taken from Psalm Ixxviii. 2, 3. The sense, and not the very words of the Psalm, are given. Christ taught as did that prophet — Asaph — in parables. The words of Asaph described the manner in which Christ taught, and in this sense it could be said that they were fullilled. See Notes on Matt. i. 22, 23.

3G — 43. Declare unto us. That is, explain the meaning of the parable. This was done in so plain a manner as to render comment unnecessary. The Son of man, the Lord Jesus, sows the good seed; that is, preaches the gospel. This he did personally, and does now by his ministers, his providence, and his Spirit, by all the means of conveying truth to the mind. This seed was, by various means, to be carried over all the world. It was to be confined to no particular nation or people. The good seed was the children of the kingdom; that is, of the kingdom of God, or Christians. For these the Saviour toiled and died. They are the fruit of his labors.. Yet amidst them were wicked men; and all hypocrites and unbelievers in the church are the work of Satan. Yet they must remain together, till the end; when they shall be separated, and the righteous saved, and the wicked lost. The one shall shine clear as the sun; the other be cast into a furnace of fire — a most expressive image of sufiering. We have no idea of more acute suffering, than to be thrown into the fire, and to have our bodies made capable of bearing the burning heat, and living on in this burn ing heat for ever and for ever. It is not certain that our Saviour meant to teach here that hell is made up of material fire; but it is certain that he meant to teach that this would be a proper representation of those sufi'er ings. We may be further assured that the Redeemer would not deceive, 01 use words to torment and tantalize us. He would not talk of hell-fire which had no existence; nor would the Goa of truth hold out frightful images merely to terrify mankind. If he has spoken of hell, then there is a hell. If Ae meant to say that the wicked shall sutler, then af their Father. Who hath ears to I ven is like unto a net, that was cast

44 Affain: the kingdom of heaven is like unto treasure hid "in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth * all thai he hath, and buyeth ' that field

into the sea, and gathered ^ of every kind:

48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.

49 So shall it be at the end of

45 Again, the kingdom of heaven the world: the angels shall come is like unto a merchantman, seeking I forth, and ■'^ sever the wicked from

46 Who, when he had found one ^ pearl of great price, went and sold all that he had, and bought it.

'they will suffer. If he did not mean to deceive mankind, then there is a hell; and then the wicked will suffer. The impenitent, therefore, should be alarmed. And the righteous, however much wickedness they may see, and however many hypocrites there may be in the church, should be cheered with the prospect that soon the just shall be separated from the unjust, and that they shall shine as the sun in the kingdom of their Father.

44. The kingdom of heaven. The gospel. The new dispensation. The ofier of eternal life. See R-Iatt. iii. 2. He compares it to treasure hid in a field. That is, to money concealed; or more likely, to a mine of silver or gold, that was undiscovered by others, and unknown to the owner of the field. If He hideth. That is, he conceals the fact that he has found it; he does not tell of it. With a view of obtaining this, he says that a man would go and sell his property, and buy the field. The conduct of the man would be dishonest. It would be his duty to inform the owner of the field of the discovery. He would be really endeavoring to gain property belonging to another at far less than its real value; and the principle of real integrity would require him to inform him of the discovery. But Christ does not intend to vindicate his conduct. He merely states the way in wliich men do actually manage to obtain wealth. He?tates a case, where a man would actually sacrifice his property, and practise diligence and watchlulness, to obtain it.

50 And ^ shall cast them into the furnace of fire: the're shall be wail ing and gnashing of teeth.

The point of the parable lies in his earn estness, his anxiety, his care, and his obtaining it. The gospel is valuable as such a treasure. Ps. xix. 10. Prov. iii. 13 — 15. From most men it is hid. When a man sees it, and hears it, it is his duty to sacrifice all in the way to his obtaining it; and to seek it with the earnestness with which other men seek for gold. The truth often lies buried; it is hke rich veins of ore in the sacred scriptures; it must be searched out with diligence; and it will repay him for all his sacrifices. Luke.\iv. 33. Phil. iii. 8.

45, 46. The kingdom of heaven is like unto a merchantman. The meaning is, that the proper seeking for salvation, or the proper conduct in reference to religion, is like the conduct of a mercharitman. In his searches he found one pearl of great value, and sold all his possessions to obtain it. So, says he, men seeking for happiness and finding the gospel — the pearl of great price — should be willing to lose all other things for this. Pearls are precious stones, found in the shells of oysters, chiefly in the East Indies. Matt. vii. 6. They are valuable on account of their beauty, and because they are rare. The value of them is greatly increased by their size. The meaning of this parable is nearly the same as the other. It is designed to represent the gospel as of more value than all other things, and to impress on us the duty of sacrificing all that we possess in order to obtain it.

51 Jesus saith unto them, Have ye understood all these things 1 They say unto him, Yea, Lord.

52 Then said he unto them, Therefore every scribe vthich is instructed unto the kingdom of heaven, is like unto a man that is an householder, v,'hich bringeth forth O'Jt " of his treasure things new and

53 And it came to pass, that when Jesus had finished these parables, he departed thence.

differ in meaning from that of the tares. The gospel is compared to a net, dragging along on the bottom of the lake, and collecting all — good and bad. The gospel may be expected to do the same. But in the end of the world, when the net is drawn in, the bad will be separated from the good: the one will be lost, and the other saved. Our Saviour never fails to keep before our minds the great truth that there is to be a day of judgment, and that there will be a separation of the good and evil. He came to preach salvation; and it is a remarkable fact, also, that all the most striking accounts of hell, and of the sufferings of the damned, are from his lips. How does this agree with the representation of those who say that all will be saved? 51 — 53. Jesus kindly asked them whether they had understood these things. If not, he was still willing to teach them. He enjoined on them their duty to make a proper use of this knowledge, by speaking another parable. If Every scribe — instructed unto the kingdom of ieaven. That is, every man that is acquainted with the gospel, or with the truth. A scribe was a learned man. As the disciples had said that they had understood the truth, he says that it should not be unemployed. They should bring it forth in due time, like a householder bringing out of his treasury, or place of deposit, what had been laid up there at ariy time, as it was needed. ^ Bringethforth. As occasion demands; as sickness, or calamity, or the wants if his family, or the poor require. If Treasure. The word treasure here means a place of deposit, not for money merely, but for any thing necessary for the comfort of a family. It is the same

54 And when he was come intt. his own ccuntry, he taught them iu their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works ■?

55 Is not this the carpenter's son? Is not his mother called Mary 1 and his brethren, James, and Joses, and Simon, and Judas 1

56 And his sisters, are they not all with us ■? Whence then hath this man all these things 1

as treasury or a place of deposit. ^ IVew a7id old. Things lately acquired, or things, that had been laid up for a long time. So, said Christ, be you. This truth, new or old, which you have gained, keep it not laid up and hid, but biing U forth, in due season, and on proper occasions, to benefit others. Every preacher should be properly instructed. Christ for three years gave instructions to the apostles; and they who preach should be able to understand the gospel; to defend it; and to communicate its truth to others. Human learning alone is indeed of no value to a minister; but all learning that will enable him better to understand the Bible, and to communicate its truths, is valuable, and should, if possible, be gained. A minister should be like the father of a family: — distributing to the church as it needs; and out of his treasures bringing forth truth to confinu the feeble, enlighten the ignorant, and guide those in danger of straying away.

54. hito his own country. That is, into Nazareth. Mark, who has also re corded this 'ch. vi. 1 — 6), says that it took place on the sabbath. It was common for our Saviour to speak in the synagogues. Any Jew had a right to address the people, if called on by the minister; and our Saviour often availed himself of the right to instruct the people, and declare his doctrines. See Matt. iv. 23.

55, 56. Is not this the carpenter's soH.1 Mark says, "Is not this the carpenter, the son of Mary?" Both these expres sions would probably be used in the course of the conversation; and IMatthew has recorded one, and Mark th« other. The expression recorded bv

57 And (hey were offended » in fiim. But Jesus said unto them, A prophet is not without honour, save a Is.49.7. 53.3. Jno.6.42.

Mark is a strong, perhaps decisive, proof that he had worked at the business till he was thirty years of age. The people in the neighborhood would understand well the nature of liis early employments. It is, therefore, almost certain that this had been his manner of life. — A useful employment is always honorable. Idleness is the parent of mischief Our Saviour, therefore, spent the greatest part of his life in honest, useful industry. Till the age of thirty he did not choose to enter on his great work; and it was proper before that time, that he should set an example to the world of honorable, though humble industry. Life is not wasted in such employments. They are appointed as the lot of man. And in fidelity, in the relations of life though obscure; in honest industry, however humble; in patient labor, if connected with a life of religion; we may be sure that God will approve our conduct. It was, moreover, the custom of the Jews to train all their children — even those of wealth and learning — to some trade, or manual occupation. Thus Paul was a tent-maker. Compare Acts xviii. 3.

This was an example of great condescension and humility. It staggers the faith of many that the Son of God should labor in an occupation so obscure and lowly. The infidel sneers at the idea that He that jnade the worlds should live thirty years in humble life, as a poor and unknown mechanic. Yet the same infidel will loudly praise Peter the Great of Russia, because he laid aside his imperial dignity, and entered the British service as a ship-carpenter, that he might learn the art of building a navy. Was the purpose of Peter of more importance than that of the Son of God? If Peter, the heir to the throne of the Czars, might leave his elevated rank, and descend to a humble employment, and secure by it the applause of the world, why might not the King of kings, for an infinitely higher object? IT His brethren, James, &c. The fair internretation of this passage is, that these were the sons and daughters of Joseph Btid Mary. The peo];>.e in the neigh-

in his own country, and in his own house.

58 And he did not many mighty

57. They were offended in him. That is, th^ took offence at his humble birth; and R the indigent circumstances of his family. They were too proud to be taught by one who, in family connexions, they took to be their equal or inferior. Men always look with envy on those of their own rank who advance pretensions to uncommon wisdom or superior power. ^ A prophet is not without honor, &c. This seems to be a proverbial expression. He advances it s.s a. general truth. There might be some exceptions to it, but he was not an exception. Every where else he had been more honored than at home. There they knew his family. They had seen liis humble Ufe. They had been his companions. They were envious of his wisdom, and too proud to be taught by him. A case remarkably similar to this occurs m the history of the discovery of America. Columbus, a native of Genoa, had by patient study, conceived the idea that there was a vast continent which might be reached by sailing to the west. Of this his countrymen had no belief. Learned men had long studied the science of Geography, and they had never imagined that such a continent could exist; and they were indignant that he, an obscure man, should suppose that he " possessed wisdom superior to all the rest of mankind united." It was accordingly a fact, that out of his own country he was obliged to seek for patrons of his undertaking; that there he received his first honors; and that to other kingdoms the discoveries of the obscure Genoese gave their chief wealth and highest splendor.

58. Did not many mighty worlds. Miracles. This implies that he performed some miracles. Mark tells us what they were. He laid his hands on a few sick folk, and healed them. ^ Because of their unbelief. That is, it would have been useless to th^ great purposes of his mission to have worked mir.acles there. We are not to suppose that his power was limited by the behef, or unbehef, of men. But they were sapre

AT that time " Herod the tetrarch heard of the fame of Jesus; 2 And said unto his servants, This is John the Baptist: he is risen from the dead; and therefore mighty ' works do shew forth*giem- Belves in him.

judiced, so set against him, that they were not in a condition to judge of evidence, and to be convinced. They would have charged it to derangement, or sorcery, or the agency of the devil. Compare John x. 20. It would have been of no use, therefore, in proving to them that he was from God, to have worked miracles. He did, therefore, only those things which were the proper work of benevolence, and which could not easily be charged on the devil. He gave sufficient proof of his mission, and left them in their chosen unbelief, without excuse. It is also true, in spiritual things, that the unbelief of a people prevents the influences of the Holy Spirit from being sent down to bless them. God requires faith. He hears only the prayers of faith. And when there is little true belief, and prayer is cold and formal, there the people sleep in spiritual death, and are unblessed.

1. Herod the Tetrarch. See also Mark vi. 14—16. Luke ix. 7—9. This was a son of Herod the Great. Herod the Great died probably in the first year after the birth of Christ, and left his kingdom to his three sons, of whom this Herod Antipas was one. He ruled over Galilee and Perea. See Note, Matt. ii. 15. The title tetrarch hterally denotes one who rules over a fourth part of any country. In a remote signification, it means one who rules over a third, or even a half of a nation. 11 Heard of the fame of Jesus. Jesus had then been a considerable time engaged in the work of the ministry, and It may seem remarkable that he had not before heard of him. Herod might lave, however, been absent on some

3 For Herod had laid hold on John, and bound him, and jiut kirn in prison for Herodias' sake, his brother Philip's wife.

4 For John said unto him. It' is not lawful for thee to have her.

5 And when he would have put him to death, he feared the multitude, because they counted him as a " prophet.

expedition to a remote part of the coun try. It is to be remembered, also, thai he was a man of much dissoluteness ol morals; and that he paid httle attention to the affairs of the people. He might have heard of Jesus before, but it had not arrested his attention. He did not think it a matter worthy of much regard.

2. This IS John the Baptist. Herod feared John. His conscience smote him for his crimes. He remembered that he had wickedly put him to death. He knew him to be a distinguished prophet; and he concluded that no other one was capable of working such miracles but he who had been distinguished in his life, and who had again risen from the dead, and entered the dominions of his murderer. The alarm in his court it seem.s was general. Herod's conscience told him that this was John. Others thought that it might be the expected Elijah, or one of the old prophets. Mark vi. 15.

3 — 5. For Herod had laid hold on John, &c. See Mark vi. 17 — 20. Luke iii. 19, 20. This Herodias was a granddaughter of Herod the Great. She was first married to Herod Philip, by whom she had a daughter, Salome, probably the one that danced and pleased Herod. Josephus says that this marriage of Herod Antipas with Herodias took place while he was on a journey to Rome He stopped at his brother's; fell in love with his wife; agreed to put away his own wife, the daughter of Aretas, king of Petraea; and Herodias agreed to leave her own husband, and live with him. They were living, therefore, in adultery; and John in faithfulness, though at the risk of his life, had re proved them for their crimes. Herod was guilty of two crimes in this act: ist. Ot adultery, as she was the wife of another man. 2d. 0{ incest, at ehe was a near relaiion, and such marriages were expressly forbidden. Lev. xviii. 36.

6—13. See also Mark vi. 21—29. But when Herod's hirthday was come. Kings were accustomed to observe the day of their birth with much pomp, and commonly also by giving a feust to their principal nobility. See Gen. xl. 20. Mark adds, that this birthday was kept by making a supper to his " lords, high captains, and chief estates in Galilee." That is, to the chief men in office. High captains means, in the original, commanders of thousands, or of a division of a thousand men. H The daughter of Herodias. That is, Salome, her daughter by her former husband. This was a violation of all the rules of modesty and propriety. One great principle of all eastern nations is to keep their females from public view. For this purpose they are confined in a particular part of the house, called the harem. See Note, Matt. ix. 1 — 8. If they appear in public, it is always with a veil, so closely drawn that their faces cannot be seen. No modest woman would have appeared in this manner before the court; and it is probable, therefore, that she partook of the dissolute principles of her mother. It is also probable that the dance was one well known in Greece, the lascivious and wanton dance of the Ionics.

7. He promised with an oath. This was a foolish and wicked oath. To please a wanton girl, the monarch called the eternal God to witness his willingness to give her half his kingdom. It seems a'.so that he was wilhng to Bhed the holiest blood it contained. An oath like this it was not lawful to make, and it should have been broken. See verse 9.

6 But when Herod's birthday ' ed of her mother, said, Give me was kept, the daughter of Herodias i here John Baptist's " head in a i^arced ' before them, and pleased charger.

7 Whereupon he promised with '\ vertheless, for the oath's 'sake, and an oath to give her whatsoever she j them which sat with him at meat, would ask. | he commanded it to be given her.

ther. Not before she danced, but afterwards; and before she made the request of Herod. See Mark vi. 24. The only appearance of what was right in the whole transaction was her honoring her mother, by consulting her; and in this she only intended to accomplish the purposes ot wickedness more efl'ectually. ^ In a charger. The -original word means a large platter, on which food is placed. We should have supposed that she would have been struck with abhorrence at such a direction. But she seems to have been gratified. John, by his faithfulness, had offended the whole family; and here was ample opportunity for an adulterous mother and dissolute child to gratify their re sentment. It was customary then foi princes to require the heads of persons ordered for execution to be brought tc them. For this there were two reasons: 1st. To gratify their resentmen! — to feast their eyes on the proof that their enemy was dead; and, 2d. To ascertain the fact that the sentence had been executed. There is a similar in stance in Roman history of a woman requiring the head of an enemy to be brought to her. Agrippina, the mother of Nero, who was afterwards emperor sent an ofKccr to put to death Lollia Paulina, who had been her rival for the imperial dignity. When LoUia's heaJ was brought to her, not knowing it a' first, she examined it with her o\s t hands, till she perceived some particular feature by which the lady was distinguished.*

9. A7id the ling was sorry. There might have been several reasons for this: 1st. Herod had a high respect for John, and feared him. He knew tha? he was a holy man, and had " observed him," that is, regarded him with re

10 And he sent, and beheaded Tohn in the prison.

11 And his head was brought in

spect and veneration. He had done some things in obedience to John's precepts. Mark vi. 20. 2d. Johr) was in high repute among the people, and Herod might have been afraid that his murder might excite commotioiBfcSd. Herod, though a wicked man, dolPnot appear to have been insensible to some of the common principles of human nature. Here was a great and most manifest crime proposed; no less than the murder of an acknowledged prophet of the Lord. It was deliberate. It was to gratify the malice of a wicked woman. It was the price of a few moments' entertainment. His conscience, though in feeble and dying accents, checked him. He would have preferred a request not so manifestly wicked, and that would not have involved him in so much difficulty. If For the oatli s take. Herod felt that he was bound by this oath. But he was not. The oath should not have been taken. But leing taken, he coidd not be bound by it. No oath could justify a man in committing murder. The true principle is, that Herod was bound by a prior obhgation, by the law of God, not to commit murder; and no act of his, be it an oath, or any thing else, could free him from the obligatiou. IT And them which sat with him at meat. This was the strongest reason why Herod murdered John. He had not firmness enough to obey the law of God, and to follow the dictates of conscience, igainst the opinions of wicked men. He was afraid of the charge of cowardice, and want of spirit; afraid of ridicule, and the contempt of the wicked. This is the principle of the lavys of honor. Tlfis the {ovinda'.ion of duelling. It is not so much for his oiun sake that one man murders another in a duel, for the offence is often a mere trifle. It is a word, or look, that never would injure him. It is because the men of honor, as they call themselves, his companions, would consider him a covVard, imd laugh at him. Those companions may be unprincipled contemners of the laws of God and man. And yet the duellist, against his own conscience, against the laws of God, against the cood opinion of the vi tuouF part of the

a charger, and given to the damsel: and she brought it to her mother. 12 And his disciples came anr

world, and against the laws of his country, seeks by deadly aim to murder another, merely to gratify his dissolute companions. And this is the law of honor! This is the secret of' duelling! This the source of that remorse that settles in awful blackness, and that thunders damnation arounc the duellist in his dying hours! L should be added, this is the source of all ymUhful guilt. We are led along by others. We have not firnmess enough to follow the teachings of a father, and of the law of God. Young men are afraid of being called mean and cmoardly, by the wicked; and they often sink low in vice, never to rise again. °i At meat. That is, at supper. The word meat, at the time the Bible was translated, meant provisions of all kinds. It is now restricted to flesh, and does not convey a full idea of the original.

10. And he sent and heheaded him. For the sake of these wicked rnen, the bloody offering — the head of the slaughtered prophet — was brought and given as the reward to the daughter and mother. What an offering to a woman! Josephus says of her that "she was a woman full of ambition and envy, having a mighty influence on Herod, a«d able to persiiade him to things he ivas not at all inclined to." This is one of the many proofs that we have that the evangelists drew charac ters according to truth.

12. And his disciples, &c. The head was with Herodias. The body, with pious care, they buried. "S And went and told Jesus. This was done probably for the following reasons: 1st. It was an important event, and one particularly connected with the work of Jesus. John was the forerunner; and it was important that he should be made acquainted with his death. 2d. ]| is not unreasonable to suppose that m their affliction they came to him fur consolation; nor is it improper In our affliction to follow their example, ayid go and tell Jesus. 3d. Their master had been slain by a cruel king; Jesus was engaged in the same cause; and they probably supposed that he was in danger. They therefore came to warn

took up the body, and buried " it, and went and told Jesus,

13 When Jesus heard of it, he* departed chence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities.,

11 And Jesus went forth, and ' saw a great multitude, and was

him of it, and he (v. 13.) sought a place of safety.

13 — 21. A full narrative of the feedmg the five thousand is given in each of the other evangelists; in Mark vi. 32 — 14; in Luke lx. 10 — 17; in John vi. 1—14.

13. And when Jesus heard of it, he departed. He went to a place of safety. He never threw himselt unnecessarily into danger. It was proper that he should secure his life, till the time should come when it would be proper for him to die. If By a ship into a desert glace. That is, he crossed the sea of alilee. He went to the countr)' east of the sea, into a place little inhabited. Luke says (i.x. 10.) he went to a place called Bethsaida. See Note, Matt. xi. 21. A desert place means a place little cultivated, where there were few or no inhabitants. On the east of the sea of Galilee there was a large tract of country of this description — rough, uncultivated, and chiefly used to pasture locks.

14. Was moved with compassion. That is, pitied them. Mark (vi. 34.) says he was moved with compassion because they were as sheep having no shepherd. A shepherd is one who takes "are of a flock. It was his duty to feed.., to defend it from wolves and other wild beasts; to take care of the young and feeble; to lead it by green pastures and still waters. Ps. xxiii. In eastern countries this was a principal employment of the inhabitants. When Christ says the people were as sheep without a shepherd, he means that they had no teachers and <ruide!i who cared for them, and took pains to instruct them. The scribes and Pharisees were haughty and proud, and cared liMle for the commo.i people; and when they did attempt to teach them, they led them astray. They therefore came in great multitudes to

moved with compassion <* toward them, and he healed their sick.

15 And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into tiie villages, and buy themselves victuals.

him who preached the gospel to the poor (Matt. xi. 5.); and who was thus the good shepherd. John x. 14.

15. The time is now past. That is, the day is passing away; it is near night; and it is proper to make some provision for the temporal wants of so many. Perhaps it may mean, it was past the usual time for refreshment.

16. Jesus said — -Thei/ need not depart; give ye (hem to eat. John adds, that previous to this, Jesus had addressed Philip, and asked, Whence shall we buy bread that these may eat? This he said to prove him; that is, to try his faith; to test the confidence of Philip in~ himself Philip, it seems, had not the ki7id of confidence which he ought to have had. He immediately began to think of their ability to purchase food for them. Two hundred pennyworth of bread, said he, would not be enough. In the original it is two hundred denarii. These were Roman coins, amounting to about fourteen cents each. The whole two hundred, therefore, would have been equal to about twenty-eight dollars. In the view of Philip, this was a great sum; a sum which twelve poor fishermen were by no means able to provide. It was this fact, and not any unwillingness to provide for them, which led the disciples to request that they should be sent into the villages around, in order to obtain food. Jesus knew how much they had, and he required of them, as he does of all, implicit faith, and told them to give them to eat. He requires us to do what he commands; and we need not doubt that he will give us strength to accomphsh it.