Explanatory Notes upon the Old and New Testaments

2. The elders - The chief doctors or, teachers among the Jews.

3. They wash not their hands when they eat bread - Food in general is termed bread in Hebrew; so that to eat bread is the same as to make a meal.

4. honour thy father and mother - Which implies all such relief as they stand in need of. Exod. xx, 12; xxi, 17.

5. It is a gift by whatsoever thou mightest have been profited by me - That is, I have given, or at least, purpose to give to the treasury of the temple, what you might otherwise have had from me.

7. Well did Isaiah prophesy of you, saying - That is, the description which Isaiah gave of your fathers, is exactly applicable to you. The words therefore which were a description of them, are a prophecy with regard to you.

8. Their heart is far from me - And without this all outward worship is mere mockery of God. Isaiah xxix, 13.

9. Teaching the commandments of men - As equal with, nay, superior to, those of God. What can be a more heinous sin?

13. Every plant - That is, every doctrine.

14. Let them alone - If they are indeed blind leaders of the blind; let them alone: concern not yourselves about them: a plain direction how to behave with regard to all such. Luke vi, 39.

17. Are ye also yet without understanding - How fair and candid are the sacred historians? Never concealing or excusing their own blemishes.

19. First evil thoughts - then murders - and the rest. Railings - The Greek word includes all reviling, backbiting, and evil speaking.

21. Mark vii, 24.

22. A woman of Canaan - Canaan was also called Syrophenicia, as lying between Syria properly so called, and Phenicia, by the sea side. Cried to him - From afar, Thou Son of David - So she had some knowledge of the promised Messiah.

23. He answered her not a word - He sometimes tries our faith in like manner.

24. I am not sent - Not primarily; not yet.

25. Then came she - Into the house where he now was.

28. Thy faith - Thy reliance on the power and goodness of God.

29. The sea of Galilee - The Jews gave the name of seas to all large lakes. This was a hundred furlongs long, and forty broad. It was called also, the sea of Tiberias. It lay on the borders of Galilee, and the city of Tiberias stood on its western shore. It was likewise styled the lake of Gennesareth: perhaps a corruption of Cinnereth, the name by which it was anciently called, Num. xxxiv, 11. Mark vii, 31.

32. They continue with me now three days - It was now the third day since they came. Mark viii, 1.

36. He gave thanks, or blessed the food - That is, he praised God for it, and prayed for a blessing upon it.

1. A sign from heaven - Such they imagined Satan could not counterfeit. Mark viii, 11; Matt. xii, 38.

3. The signs of the times - The signs which evidently show, that this is the time of the Messiah.

4. A wicked and adulterous generation - Ye would seek no further sign, did not your wickedness, your love of the world, which is spiritual adultery, blind your understanding.

6. Beware of the leaven of the Pharisees - That is, of their false doctrine: this is elegantly so called; for it spreads in the soul, or the Church, as leaven does in meal. Luke xii, 1.

7. They reasoned among themselves - What must we do then for bread, since we have taken no bread with us?

8. Why reason ye - Why are you troubled about this? Am I not able, if need so require, to supply you by a word?

11. How do ye not understand - Beside, do you not understand, that I did not mean bread, by the leaven of the Pharisees and Sadducees?

13. And Jesus coming - There was a large interval of time between what has been related, and what follows. The passages that follow were but a short time before our Lord suffered. Mark viii, 27; Luke ix, 18.

14. Jeremiah, or one of the prophets - There was at that time a current tradition among the Jews, that either Jeremiah, or some other of the ancient prophets would rise again before the Messiah came.

16. Peter - Who was generally the most forward to speak.

17. Flesh and blood - That is, thy own reason, or any natural power whatsoever.

18. On this rock - Alluding to his name, which signifies a rock, namely, the faith which thou hast now professed; I will build my Church - But perhaps when our Lord uttered these words, he pointed to himself, in like manner as when he said, Destroy this temple, John ii, 19; meaning the temple of his body. And it is certain, that as he is spoken of in Scripture, as the only foundation of the Church, so this is that which the apostles and evangelists laid in their preaching. It is in respect of laying this, that the names of the twelve apostles (not of St. Peter only) were equally inscribed on the twelve foundations of the city of God, Rev. xxi, 14. The gates of hell - As gates and walls were the strength of cities, and as courts of judicature were held in their gates, this phrase properly signifies the power and policy of Satan and his instruments. Shall not prevail against it - Not against the Church universal, so as to destroy it. And they never did. There hath been a small remnant in all ages.

19. I will give thee the keys of the kingdom of heaven - Indeed not to him alone, (for they were equally given to all the apostles at the same time, John xx, 21, 22, 23;) but to him were first given the keys both of doctrine and discipline. He first, after our Lord's resurrection, exercised the apostleship, Acts i, 15. And he first by preaching opened the kingdom of heaven, both to the Jews, Acts ii,, and to the Gentiles, Acts x,. Under the term of binding and loosing are contained all those acts of discipline which Peter and his brethren performed as apostles: and undoubtedly what they thus performed on earth, God confirmed in heaven. Matt. xviii, 18.

20. Then charged he his disciples to tell no one that he was the Christ. Jesus himself had not said it expressly even to his apostles, but left them to infer it from his doctrine and miracles. Neither was it proper the apostles should say this openly, before that grand proof of it, his resurrection. If they had, they who believed them would the more earnestly have sought to take and make him a king: and they who did not believe them would the more vehemently have rejected and opposed such a Messiah.

21. From that time Jesus began to tell his disciples, that he must suffer many things - Perhaps this expression, began, always implied his entering on a set and solemn discourse. Hitherto he had mainly taught them only one point, That he was the Christ. From this time he taught them another, That Christ must through sufferings and death enter into his glory. From the elders - The most honourable and experienced men; the chief priests - Accounted the most religious; and the scribes - The most learned body of men in the nation. Would not one have expected, that these should have been the very first to receive him? But not many wise, not many noble were called. favour thyself - The advice of the world, the flesh, and the devil, to every one of our Lord's followers. Mark viii, 31; Luke ix, 22.

23. Get thee behind me - Out of my sight. It is not improbable, Peter might step before him, to stop him. Satan - Our Lord is not recorded to have given so sharp a reproof to any other of his apostles on any occasion. He saw it was needful for the pride of Peter's heart, puffed up with the commendation lately given him. Perhaps the term Satan may not barely mean, Thou art my enemy, while thou fanciest thyself most my friend; but also, Thou art acting the very part of Satan, both by endeavouring to hinder the redemption of mankind, and by giving me the most deadly advice that can ever spring from the pit of hell. Thou savourest not - Dost not relish or desire. We may learn from hence,

1. That whosoever says to us in such a case, favour thyself, is acting the part of the devil:

2. That the proper answer to such an adviser is, Get thee behind me:

3. That otherwise he will be an offense to us, an occasion of our stumbling, if not falling:

4. That this advice always proceeds from the not relishing the things of God, but the things of men. Yea, so far is this advice, favour thyself, from being fit for a Christian either to give or take, that if any man will come after Christ, his very first step is to deny, or renounce himself: in the room of his own will, to substitute the will of God, as his one principle of action.

24. If any man be willing to come after me - None is forced; but if any will be a Christian, it must be on these terms, Let him deny himself, and take up his cross - A rule that can never be too much observed: let him in all things deny his own will, however pleasing, and do the will of God, however painful. Should we not consider all crosses, all things grievous to flesh and blood, as what they really are, as opportunities of embracing God's will at the expense of our own? And consequently as so many steps by which we may advance toward perfection? We should make a swift progress in the spiritual life, if we were faithful in this practice. Crosses are so frequent, that whoever makes advantage of them, will soon be a great gainer. Great crosses are occasions of great improvement: and the little ones, which come daily, and even hourly, make up in number what they want in weight. We may in these daily and hourly crosses make effectual oblations of our will to God; which oblations, so frequently repeated, will soon amount to a great sum. Let us remember then (what can never be sufficiently inculcated) that God is the author of all events: that none is so small or inconsiderable, as to escape his notice and direction. Every event therefore declares to us the will of God, to which thus declared we should heartily submit. We should renounce our own to embrace it; we should approve and choose what his choice warrants as best for us. Herein should we exercise ourselves continually; this should be our practice all the day long. We should in humility accept the little crosses that are dispensed to us, as those that best suit our weakness. Let us bear these little things, at least for God's sake, and prefer his will to our own in matters of so small importance. And his goodness will accept these mean oblations; for he despiseth not the day of small things. Matt. x, 38.

25. Whosoever will save his life - At the expense of his conscience: whosoever, in the very highest instance, that of life itself, will not renounce himself, shall be lost eternally. But can any man hope he should be able thus to renounce himself, if he cannot do it in the smallest instances? And whosoever will lose his life shall find it - What he loses on earth he shall find in heaven. Matt. x, 39; Mark viii, 35; Luke ix, 24; xvii, 33; John xii, 25.

27. For the Son of man shall come - For there is no way to escape the righteous judgment of God.

28. And as an emblem of this, there are some here who shall live to see the Messiah coming to set up his mediatorial kingdom, with great power and glory, by the increase of his Church, and the destruction of the temple, city, and polity of the Jews.

1. A high mountain - Probably Mount Tabor. Mark ix, 2; Luke ix, 28.

2. And was transfigured - Or transformed. The indwelling Deity darted out its rays through the veil of the flesh; and that with such transcendent splendour, that he no longer bore the form of a servant. His face shone with Divine majesty, like the sun in its strength; and all his body was so irradiated by it, that his clothes could not conceal its glory, but became white and glittering as the very light, with which he covered himself as with a garment.

3. There appeared Moses and Elijah - Here for the full confirmation of their faith in Jesus, Moses, the giver of the law, Elijah, the most zealous of all the prophets, and God speaking from heaven, all bore witness to him.

4. Let us make three tents - The words of rapturous surprise. He says three, not six: because the apostles desired to be with their Master.

5. Hear ye him - As superior even to Moses and the prophets. See Deut. xviii, 17.

7. Be not afraid - And doubtless the same moment he gave them courage and strength.

9. Tell the vision to no man - Not to the rest of the disciples, lest they should be grieved and discouraged because they were not admitted to the sight: nor to any other persons, lest it should enrage some the more, and his approaching sufferings shall make others disbelieve it; till the Son of man be risen again - Till the resurrection should make it credible, and confirm their testimony about it.

10. Why then say the scribes, that Elijah must come first - Before the Messiah? If no man is to know of his coming? Should we not rather tell every man, that he is come, and that we have seen him, witnessing to thee as the Messiah?

11. Regulate all things - In order to the coming of Christ.

12. Elijah is come already - And yet when the Jews asked John, Art thou Elijah? He said, I am not, John i, 21. His meaning was, I am not Elijah the Tishbite, come again into the world. But he was the person of whom Malachi prophesied under that name.

15. He is lunatic - This word might with great propriety he used, though the case was mostly preternatural; as the evil spirit would undoubtedly take advantage of the influence which the changes of the moon have on the brain and nerves.

17. O unbelieving and perverse generation - Our Lord speaks principally this to his disciples. How long shall I be with you? - Before you steadfastly believe?

20. Because of your unbelief - Because in this particular they had not faith. If ye have faith as a grain of mustard seed - That is, the least measure of it. But it is certain, the faith which is here spoken of does not always imply saving faith. Many have had it who thereby cast out devils, and yet will at last have their portion with them. It is only a supernatural persuasion given a man, that God will work thus by him at that hour. Now, though I have all this faith so as to remove mountains, yet if I have not the faith which worketh by love, I am nothing. To remove mountains was a proverbial phrase among the Jews, and is still retained in their writings, to express a thing which is very difficult, and to appearance impossible. Matt. xxi, 21; Luke xvii, 6.

21. This kind of devils - goeth not out but by prayer and fasting - What a testimony is here of the efficacy of fasting, when added to fervent prayer! Some kinds of devils the apostles had cast out before this, without fasting.

24. When they were come to Capernaum - Where our Lord now dwelt. This was the reason why they stayed till he came thither, to ask him for the tribute. Doth not your Master pay tribute? - This was a tribute or payment of a peculiar kind, being half a shekel, (that is, about fifteen pence,) which every master of a family used to pay yearly to the service of the temple, to buy salt, and little things not otherwise provided for. It seems to have been a voluntary thing, which custom rather than any law had established.

25. Jesus prevented him - Just when St. Peter was going to ask him for it. Of their own sons, or of strangers? - That is, such as are not of their own family.

26. Then are the sons free - The sense is, This is paid for the use of the house of God. But I am the Son of God. Therefore I am free from any obligation of paying this to my own Father.

27. Yet that, we may not offend them - Even those unjust, unreasonable men, who claim what they have no manner of right to: do not contest it with them, but rather yield to their demand, than violate peace or love. O what would not one of a loving spirit do for peace! Any thing which is not expressly forbidden in the word of God. A piece of money - The original word is a stater, which was in value two shillings and sixpence: just the sum that was wanted. Give for me and thee - Peter had a family of his own: the other apostles were the family of Jesus. How illustrious a degree of knowledge and power did our Lord here discover! Knowledge, penetrating into this animal, though beneath the waters; and power, in directing this very fish to Peter's hook, though he himself was at a distance! How must this have encouraged both him and his brethren in a firm dependence on Divine Providence.

1. Who is the greatest in the kingdom of heaven? - Which of us shall be thy prime minister? They still dreamed of a temporal kingdom.

2. And Jesus calling to him a little child - This is supposed to have been the great Ignatius, whom Trajan, the wise, the good Emperor Trajan, condemned to be cast to the wild beasts at Rome! Mark ix, 36; Luke ix, 47.

3. Except ye be converted - The first step toward entering into the kingdom of grace, is to become as little children: lowly in heart, knowing yourselves utterly ignorant and helpless, and hanging wholly on your Father who is in heaven, for a supply of all your wants. We may further assert, (though it is doubtful whether this text implies so much,) except ye be turned from darkness to light, and from the power of Satan to God:, except ye be entirely, inwardly changed, renewed in the image of God, ye cannot enter into the kingdom of glory. Thus must every man be converted in this life, or he can never enter into life eternal. Ye shall in no wise enter - So far from being great in it. Matt. xix, 14.

5, 6. And all who are in this sense little children are unspeakably dear to me. Therefore help them all you can, as if it were myself in person, and see that ye offend them not; that is, that ye turn them not out of the right way, neither hinder them in it. Matt. x, 40; Luke x, 16; John xiii, 20.

7. Woe to the world because of offenses - That is, unspeakable misery will be in the world through them; for it must needs be that offenses come - Such is the nature of things, and such the weakness, folly, and wickedness of mankind, that it cannot be but they will come; but wo to that man - That is, miserable is that man, by whom the offense cometh. Offenses are, all things whereby any one is turned out of, or hindered in the way of God.

8, 9. If thy hand, foot, eye, cause thee to offend - If the most dear enjoyment, the most beloved and useful person, turn thee out of, or hinder thee in the way Is not this a hard saying? Yes; if thou take counsel with flesh and blood. Matt. v, 29; Mark ix, 43.

10. See that ye despise not one of these little ones - As if they were beneath your notice. Be careful to receive and not to offend, the very weakest believer in Christ: for as inconsiderable as some of these may appear to thee, the very angels of God have a peculiar charge over them: even those of the highest order, who continually appear at the throne of the Most High. To behold the face of God seems to signify the waiting near his throne; and to be an allusion to the office of chief ministers in earthly courts, who daily converse with their princes.

11. Another, and yet a stronger reason for your not despising them is, that I myself came into the world to save them. Luke xix, 10.

12. Luke xv, 4.

14. So it is not the will of your Father - Neither doth my Father despise the least of them. Observe the gradation. The angels, the Son, the Father.

15. But how can we avoid giving offense to some? or being offended at others! Especially suppose they are quite in the wrong? Suppose they commit a known sin? Our Lord here teaches us how: he lays down a sure method of avoiding all offenses. Whosoever closely observes this threefold rule, will seldom offend others, and never be offended himself. If any do any thing amiss, of which thou art an eye or ear witness, thus saith the Lord, If thy brother - Any who is a member of the same religious community: Sin against thee,

1. Go and reprove him alone - If it may be in person; if that cannot so well be done, by thy messenger; or in writing. Observe, our Lord gives no liberty to omit this; or to exchange it for either of the following steps. If this do not succeed,

2. Take with thee one or two more - Men whom he esteems or loves, who may then confirm and enforce what thou sayest; and afterward, if need require, bear witness of what was spoken. If even this does not succeed, then, and not before,

3. Tell it to the elders of the Church - Lay the whole matter open before those who watch over yours and his soul. If all this avail not, have no farther intercourse with him, only such as thou hast with heathens. Can any thing be plainer? Christ does here as expressly command all Christians who see a brother do evil, to take this way, not another, and to take these steps, in this order, as he does to honour their father and mother. But if so, in what land do the Christians live? If we proceed from the private carriage of man to man, to proceedings of a more public nature, in what Christian nation are Church censures conformed to this rule? Is this the form in which ecclesiastical judgments appear, in the popish, or even the Protestant world? Are these the methods used even by those who boast the most loudly of the authority of Christ to confirm their sentences? Let us earnestly pray, that this dishonour to the Christian name may be wiped away, and that common humanity may not, with such solemn mockery, be destroyed in the name of the Lord! Let him be to thee as the heathen - To whom thou still owest earnest good will, and all the offices of humanity. Luke xvii, 3.

18. Whatsoever ye shall bind on earth - By excommunication, pronounced in the spirit and power of Christ. Whatsoever ye shall loose - By absolution from that sentence. In the primitive Church, absolution meant no more than a discharge from Church censure. Again I say - And not only your intercession for the penitent, but all your united prayers, shall be heard. How great then is the power of joint prayer! If two of you - Suppose a man and his wife. Matt. xvi, 19.

20. Where two or three are gathered together in my name - That is, to worship me. I am in the midst of them - By my Spirit, to quicken their prayers, guide their counsels, and answer their petitions.

22. Till seventy times seven - That is, as often as there is occasion. A certain number is put for an uncertain.

23. Therefore - In this respect.

24. One was brought who owed him ten thousand talents - According to the usual computation, if these were talents of gold, this would amount to seventy-two millions sterling. If they were talents of silver, it must have been four millions, four hundred thousand pounds. Hereby our Lord intimates the vast number and weight of our offenses against God, and our utter incapacity of making him any satisfaction.

25. As he had not to pay, his Lord commanded him to be sold - Such was the power which creditors anciently had over their insolvent debtors in several countries.

30. Went with him before a magistrate, and cast him into prison, protesting he should lie there, till he should pay the whole debt.

34. His Lord delivered him to the tormentors - Imprisonment is a much severer punishment in the eastern countries than in ours. State criminals, especially when condemned to it, are not only confined to a very mean and scanty allowance, but are frequently loaded with clogs or heavy yokes, so that they can neither lie nor sit at ease: and by frequent scourgings and sometimes rackings are brought to an untimely end. Till he should pay all that was due to him - That is, without all hope of release, for this he could never do. How observable is this whole account; as well as the great inference our Lord draws from it:

1. The debtor was freely and fully forgiven;

2. He wilfully and grievously offended;

3. His pardon was retracted, the whole debt required, and the offender delivered to the tormentors forever. And shall we still say, but when we are once freely and fully forgiven, our pardon can never be retracted? Verily, verily, I say unto you, So likewise will my heavenly Father do to you, if ye from your hearts forgive not every one his brother their trespasses.

1. He departed - and from that time walked no more in Galilee. Mark x, 1.

2. Multitudes followed him, and he healed them there - That is, wheresoever they followed him.

3. The Pharisees came tempting him - Trying to make him contradict Moses. For every cause - That is, for any thing which he dislikes in her. This the scribes allowed.

4. He said, Have ye not read - So instead of contradicting him, our Lord confutes them by the very words of Moses. He who made them, made them male and female from the beginning - At least from the beginning of the Mosaic creation. And where do we read of any other? Does it not follow, that God's making Eve was part of his original design, and not a consequence of Adam's beginning to fall? By making them one man and one woman, he condemned polygamy: by making them one flesh, he condemned divorce.

5. And said - By the mouth of Adam, who uttered the words. Gen. ii, 24.

7. Why did Moses command - Christ replies, Moses permitted (not commanded) it, because of the hardness of your hearts - Because neither your fathers nor you could bear the more excellent way. Deut. xxiv, 1; Matt. v, 31; Mark x, 2; Luke xvi, 18.

9. And I say to you - I revoke that indulgence from this day, so that from henceforth, Whosoever, &c.

11. But he said to them - This is not universally true; it does not hold, with regard to all men, but with regard to those only to whom is given this excellent gift of God. Now this is given to three sorts of persons to some by natural constitution, without their choice: to others by violence, against their choice; and to others by grace with their choice: who steadily withstand their natural inclinations, that they may wait upon God without distraction.

12. There are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake - Happy they! who have abstained from marriage (though without condemning or despising it) that they might walk more closely with God! He that is able to receive it, let him receive it - This gracious command (for such it is unquestionably, since to say, such a man may live single, is saying nothing. Who ever doubted this?) is not designed for all men: but only for those few who are able to receive it. O let these receive it joyfully!

13. That he should lay his hands on them - This was a rite which was very early used, in praying for a blessing on young persons. See Gen. xlviii, 14, 20. The disciples rebuked them - That is, them that brought them: probably thinking such an employ beneath the dignity of their Master. Mark x, 13; Luke xviii, 15.

14. Of such is the kingdom of heaven - Little children, either in a natural or spiritual sense, have a right to enter into my kingdom. Matt. xviii, 3.

16. And behold one came - Many of the poor had followed him from the beginning. One rich man came at last. Mark x, 17; Luke xviii, 18.

17. Why callest thou me good - Whom thou supposest to be only a man. There is none good - Supremely, originally, essentially, but God. If thou wilt enter into life, keep the commandments - From a principle of loving faith. Believe, and thence love and obey. And this undoubtedly is the way to eternal life. Our Lord therefore does not answer ironically, which had been utterly beneath his character, but gives a plain, direct, serious answer to a serious question.

19. Exod. xx, 12. &c.

20. The young man saith, All these have I kept from my childhood - So he imagined; and perhaps he had, as to the letter; but not as to the spirit, which our Lord immediately shows.

21. If thou desirest to be perfect - That is, to be a real Christian: Sell what thou hast - He who reads the heart saw his bosom sin was love of the world; and knew he could not be saved from this, but by literally renouncing it. To him therefore he gave this particular direction, which he never designed for a general rule. For him that was necessary to salvation: to us it is not. To sell all was an absolute duty to him; to many of us it would be an absolute sin. The young man went away - Not being willing to have salvation at so high a price.

24. It is easier for a camel to go through the eye of a needle, (a proverbial expression,) than for a rich man to go through the strait gate: that is, humanly speaking, it is an absolute impossibility. Rich man! tremble! feel this impossibility; else thou art lost forever!

25. His disciples were amazed, saying, Who then can be saved? - If rich men, with all their advantages, cannot? Who? A poor man; a peasant; a beggar: ten thousand of them, sooner than one that is rich.

26. Jesus looking upon them - To compose their hurried spirits. O what a speaking look was there! Said to them - With the utmost sweetness: With men this is impossible - It is observable, he does not retract what he had said: no, nor soften it in the least degree, but rather strengthens it, by representing the salvation of a rich man as the utmost effort of Omnipotence.

28. In the renovation - In the final renovation of all things: Ye shall sit - In the beginning of the judgment they shall stand, 2 Cor. v, 10. Then being absolved, they shall sit with the Judge, 1 Cor. vi, ii, On twelve thrones - So our Lord promised, without expressing any condition: yet as absolute as the words are, it is certain there is a condition implied, as in many scriptures, where none is expressed. In consequence of this, those twelve did not sit on those twelve thrones: for the throne of Judas another took, so that he never sat thereon.

29. And every one - In every age and country; not you my apostles only; That hath forsaken houses, or brethren, or wife, or children - Either by giving any of them up, when they could not be retained with a clear conscience or by willingly refraining from acquiring them: Shall receive a hundred-fold - In value, though not in kind, even in the present world.

30. But many first - Many of those who were first called, shall be last - Shall have the lowest reward: those who came after them being preferred before them: and yet possibly both the first and the last may be saved, though with different degrees of glory. Matt. xx, 16; Mark x, 31; Luke xiii, 30.

1. That some of those who were first called may yet be last, our Lord confirms by the following parable: of which the primary scope is, to show, That many of the Jews would be rejected, and many of the Gentiles accepted; the secondary, That of the Gentiles, many who were first converted would be last and lowest in the kingdom of glory; and many of those who were last converted would be first, and highest therein. The kingdom of heaven is like - That is, the manner of God's proceeding in his kingdom resembles that of a householder. In the morning - At six, called by the Roman and Jews, the first hour. From thence reckoning on to the evening, they called nine, the third hour; twelve, the sixth; three in the afternoon, the ninth; and five, the eleventh. To hire labourers into his vineyard - All who profess to be Christians are in this sense labourers, and are supposed during their life to be working in God's vineyard.

2. The Roman penny was about seven pence halfpenny. [About thirteen and three quarter cents, American.] This was then the usual price of a day's labour.

6. About the eleventh hour - That is, very late; long after the rest were called.

8. In the evening - Of life; or of the world.

9. Who were hired about the eleventh hour - Either the Gentiles, who were called long after the Jews into the vineyard of the Church of Christ; or those in every age who did not hear, or at least understand the Gospel call, till their day of life was drawing to a period. Some circumstances of the parable seem best to suit the former, some the latter of these senses.

10. The first supposed they should have received more - Probably the first here may mean the Jews, who supposed they should always be preferred before the Gentiles.

12. Thou hast made them equal to us - So St. Peter expressly, Acts xv, 9. God-hath put no difference between us (Jews) and them, (Gentiles,) purifying their hearts by faith. And those who were equally holy here, whenever they were called, will be equally happy hereafter.

14. It is my will to give to this last called among the heathens even as to the first called among the Jews: yea, and to the late converted publicans and sinners, even as to those who, were called long before.

15. Is it not lawful for me to do what I will with my own? - Yea, doubtless, to give either to Jew or Gentile a reward infinitely greater than he deserves. But can it be inferred from hence, that it is lawful, or possible, for the merciful Father of spirits to "Consign an unborn soul to hell? Or damn him from his mother's womb?" Is thine eye evil because I am good - Art thou envious, because I am gracious? Here is an evident reference to that malignant aspect, which is generally the attendant of a selfish and envious temper.

16. So the last shall be first, and the first last - Not only with regard to the Jews and Gentiles, but in a thousand other instances. For many are called - All who hear the Gospel; but few chosen - Only those who obey it. Matt. xix, 30; xxii, 14.

20. Then came to him the mother of Zebedee's children - Considering what he had been just speaking, was ever any thing more unreasonable? Perhaps Zebedee himself was dead, or was not a follower of Christ. Mark x, 35.

21. In thy kingdom - Still they expected a temporal kingdom.

22. Ye know not what is implied in being advanced in my kingdom, and necessarily prerequired thereto. All who share in my kingdom must first share in my sufferings. Are you able and willing to do this? Both these expressions, The cup, the baptism, are to be understood of his sufferings and death. The like expressions are common among the Jews.

23. But to sit on my right hand - Christ applies to the glories of heaven, what his disciples were so stupid as to understand of the glories of earth. But he does not deny that this is his to give. It is his to give in the strictest propriety, both as God, and as the Son of man. He only asserts, that he gives it to none but those for whom it is originally prepared; namely, those who endure to the end in the faith that worketh by love.

25. Ye know that the princes of the Gentiles Lord it over them - And hence you imagine, the chief in my kingdom will do as they: but it will be quite otherwise.

26. Your minister - That is, your servant. Matt. xxiii, 11.

30. Behold two blind men cried out - St. Mark and St. Luke mention only one of them, blind Bartimeus. He was far the more eminent of the two, and, as it seems, spoke for both.

31. The multitude charged them to hold their peace - And so they will all who begin to cry after the Son of David. But let those who feel their need of him cry the more; otherwise they will come short of a cure.