__________________________________________________________________ Title: The People's New Testament Creator(s): Johnson, B. W. Print Basis: St. Louis: Christian Publishing Company, 1891 Rights: Public Domain CCEL Subjects: All; Bibles; LC Call no: BS2085 LC Subjects: The Bible New Testament Modern texts and versions __________________________________________________________________ T H E PEOPLE'S NEW TESTAMENT THE COMMON AND REVISED VERSIONS WITH REFERENCES. WITH EXPLANATORY NOTES AUTHOR OF "A VISION OF THE AGES," "COMMENTARY ON JOHN," "INTERNATIONAL LESSON COMMENTARY," ETC. CHRISTIAN BOARD OF PUBLICATIONS, ST. LOUIS 3, MO. COPYRIGHTED BY CHRISTIAN PUBLISHING COMPANY, 1891. [This text is in the public domain.] __________________________________________________________________ Preface This work has been prepared, not especially for the learned and critical class, but for the people. The aim is indicated by the title. It has been a cherished purpose to prepare a People's New Testament, with such aids as would enable the common reader to arrive at an understanding of every portion of the sacred message. If the Bible is God's message to the common people, the most important object that piety and learning can propose is to put that message in their hands in such a shape and with such aids that the ordinary reader can understand it readily. That message was first given thousands of years ago, in far away lands, to men of strange languages and customs. In the shape in which it was originally recorded no one of only common English education could understand it. If one were to demand the Scriptures as given by the sacred writers, he would receive them in strange characters and unknown tongues of which he could not understand a word or a letter. It is needful for his use that they be translated out of the original tongues and printed in his own vernacular. In order to understand them it is not only necessary that he have the aid of a translation, but even when this is done he will find much that is obscure or hard to understand. There are allusions to the customs of the times and countries in which the Scriptures were written, to the history of Israel and surrounding nations, to the geography of Palestine and other Bible countries, to men of prominence in secular history, and to various matters which must be understood if we would have a clear meaning of the sacred text. Without this understanding the reader moves through a maze of obscurity. Often, too, the meaning of passages of Scripture can only be determined by comparison with other passages. Hence, in order to a clear view of the meaning of the sacred record, not only is there need of the aid of translation, but of a library of Bible Dictionaries, Sacred Geographies, Concordances, etc., unless the result of study of these latter works is condensed in brief explanatory notes on all difficult passages. The latter is what I have sought in this work to accomplish. The problem has been to give notes on all such passages sufficiently comprehensive to enable the ordinary reader to get a clear meaning of the sacred text, and at the same time to condense a commentary on the whole New Testament in two volumes of about six hundred pages each. I trust that the results will prove that this purpose has been attained. In order to accomplish this at the least expense of space possible, I have given the comment upon Matthew with considerable fullness, omitting no passage the meaning of which is not apparent. Where the same accounts occur in Mark and Luke, the remaining synoptic Gospels, unless some new feature is added, I have cited the reader to the place where the notes are found in Matthew, thus avoiding repetition of comments in the same volume. As the Gospel of John is, to a great extent, independent, the notes are fuller, and the references to Matthew are less frequently made. By this comparison of the parallel accounts the reader will find in the space of this volume all that is needful for an understanding of the Historical books of the New Testament, including The Acts of the Apostles. The two versions of the Scriptures accepted among all English speaking people are placed side by side; the Common Version, so dear by the associations of ages, in large type for daily reading; and the Revised Version, embracing the latest results of the critical examination of manuscripts, in smaller type for comparison. Often a passage that is obscure in the Common Version will have new light thrown upon it by reading it in the Revision. If, after both readings have been examined, the difficulty remains, then the notes should be carefully studied. The Harmony that has been inserted from the Oxford Teacher's Bible and the Various Tables will also be found valuable aids. If this work shall tend to create a greater interest among common readers in the New Testament and help them to "delight in the law of the Lord, and in his law to meditate day and night," I shall praise the Heavenly Father for the grace and mercy he has granted to his servant. May the reader be made wise unto salvation and walk in the footsteps of Him whom these pages reveal until he enters the heavenly rest! __________________________________________________________________ Books of the New Testament I. BIOGRAPHICAL. ORDER. BOOK. NO. OF CH. 1 Matthew. 28 2 Mark. 16 3 Luke. 24 4 John. 21 II. HISTORICAL. 5 Acts of the Apostles. 28 III. DIDACTICAL. 6 Romans. 16 7 I. Corinthians. 16 8 II. Corinthians. 13 9 Galatians. 6 10 Ephesians. 6 11 Philippians. 4 12 Colossians. 4 13 I. Thessalonians. 5 14 II. Thessalonians. 3 15 I. Timothy. 6 16 II. Timothy. 4 17 Titus. 3 18 Philemon. 1 19 Hebrews. 13 20 James. 5 21 I. Peter. 5 22 II. Peter. 3 23 I. John. 5 24 II. John. 1 25 III. John. 1 26 Jude. 1 IV. PROPHETICAL. 27 Revelation. 22 __________________________________________________________________ Harmony of the Gospels Date Events Locality Matt Mark Luke John The divinity of Chirst ---- ---- ---- ---- 1:1-5 Preface ---- ---- ---- 1:1-4 ---- 5 b.c. Annunciation of birth of John the Baptist Jerusalem ---- ---- 1:5-25 ---- Espousal of the Virgin Mary Nazareth 1:18 ---- 1:27 ---- The Annunciation of the birth of Jesus Nazareth ---- ---- 1:26-38 ---- The visitation of Mary to Elisabeth Hebron, or Juttah ---- ---- 1:39-55 ---- Her return to Nazareth ---- ---- ---- 1:56 ---- Joseph's vision Nazareth 1:20-25 ---- ---- ---- 4 b.c. Birth and infancy of John the Baptist Hebron ---- ---- 1:57-80 ---- Birth of Jesus Bethlehem ---- ---- 2:1-7 ---- Adoration by shepherds Bethlehem ---- ---- 2:8-16 ---- Circumcision Bethlehem 1:25 ---- 2:21 ---- Presentation and purification Jerusalem ---- ---- 2:22-29 ---- Genealogies ---- 1:17 ---- 3:23 ---- 3 b.c. Adoration by the wise men Bethlehem 2:1-12 ---- ---- ---- Flight into Egypt Egypt 2:13-15 ---- ---- ---- Massacre of the Innocents Bethlehem 2:16-18 ---- ---- ---- 1 a.d. Return to Nazareth Nazareth 2:19-23 ---- 2:39 ---- Childhood of Jesus Nazareth ---- ---- 2:40 ---- 7 a.d. With the doctors in the temple Jerusalem ---- ---- 2:46-50 ---- 7-26 a.d. Youth of Jesus Nazareth ---- ---- 2:51 ---- MISSION OF JOHN THE BAPTIST Date Events Locality Matt Mark Luke John 26 a.d. Ministry of John the Baptist Bethabara 3:1-4 1:1-8 3:1-6 1:6-15 Baptisms by John the Baptist Bethabara 3:5 1:5 3:7 ---- Witness to Christ by John the Baptist Bethabara 3:11, 12 1:7, 8 3:15-18 ---- Baptism of Jesus by John the Baptist Bethabara 3:13-17 1:9-11 3:21, 22 ---- Temptation of Jesus Wilderness of Judaea 4:1-11 1:12, 13 4:1-13 ---- John the Baptist's second testimony Bethabara ---- ---- ---- 1:19-35 Call of the first disciples (five) Bethabara ---- ---- ---- 1:37-51 CHRIST'S FIRST APPEARANCE Date Events Locality Matt Mark Luke John 27 a.d. First Miracle, at Cana Cana ---- ---- ---- 2:1-11 Visit to Capernaum Capernaum ---- ---- ---- 2:12 First PASSOVER; first cleansing of temple Jerusalem ---- ---- ---- 2:13-23 Discourse with Nicodemus Jerusalem ---- ---- ---- 3:1-21 The Baptist's last testimony AEnon ---- ---- ---- 3:25-36 Christ's visit to Samaria Sychar ---- ---- ---- 4:1-42 Christ's return to Cana Cana ---- ---- ---- 4:43-46 Christ's healing of the nobleman's son Cana ---- ---- ---- 4:46-54 FIRST PUBLIC PREACHING Date Events Locality Matt Mark Luke John 27 a.d. Imprisonment of John the Baptist Machaerus 4:12 1:14 ---- ---- Christ's preaching in Galilee:-- ---- ---- ---- ---- ---- Christ's preaching at Nazareth Nazareth ---- 6:1 4:15-30 ---- Christ's preaching at Capernaum Capernaum 4:13 ---- 4:31 ---- Call of Andrew, Peter, James and John Capernaum 4:18-22 1:16 ---- ---- Miracles:-- Casting out a devil Capernaum ---- 1:23 4:33 ---- Miracles:-- Healing of Peter's mother-in-law Capernaum ---- 1:29 4:38 ---- Miracles:-- Healing of many sick and diseased Capernaum ---- 1:32 4:40 ---- FIRST GENERAL CIRCUIT Date Events Locality Matt Mark Luke John 27 a.d. Preparatory Prayer ---- ---- 1:35 4:42 ---- Circuit through Galilee ---- 4:23-25 1:39 4:44 ---- SERMON ON THE MOUNT Hill above Gennesaret 5-7:27 ---- ---- ---- Sermon in the boat; miraculous draught of fishes Gennesaret ---- ---- 5:1 ---- Healing of a leper ---- 8:2-4 1:40 5:12 ---- Retirement for prayer ---- ---- 1:45 5:16 ---- Healing of palsied man Capernaum 9:2 2:1 5:17 ---- Call of Matthew (Levi), supper, and discourse Capernaum 9:9 2:13-18 5:27-33 ---- SECOND YEAR'S MINISTRY Date Events Locality Matt Mark Luke John 28 a.d. Second Passover Jerusalem ---- ---- ---- 5:1 Miracle at Bethesda, and discourse on it Jerusalem ---- ---- ---- 5:2-47 The Sabbath; plucking corn Galilee 12:1 2:23 6:1 ---- The miracle of the withered hand Capernaum 12:10 3:1 6:6 ---- Opposition of Herodians Capernaum 12:14 3:6 6:11 ---- Retirement for prayer Capernaum ---- 3:13 6:12 ---- Ordination of Twelve Apostles Capernaum 10:2-4 3:14 6:13 ---- SERMON IN THE PLAIN (of Gennessaret) near Capernaum ---- ---- 6:17-49 ---- Healing of the centurion's servant near Capernaum 8:5-13 ---- 7:1 ---- Healing son of widow of Nain Nain ---- ---- 7:11 ---- Message from John the Baptist; Christ's testimony Capernaum 11:2-7 ---- 7:17-24 ---- Warning to Chorazin, &c. Capernaum 11:20-28 ---- ---- ---- Mary Magdalene Capernaum (?) ---- ---- 7:36 ---- SECOND GENERAL CIRCUIT Date Events Locality Matt Mark Luke John Through Galilee Galilee ---- 3:19 8:1-3 ---- Healing of a demoniac Capernaum 12:22 ---- ---- ---- Blasphemy against the Holy Ghost Capernaum 12:24 3:22 ---- ---- The unclean spirit Capernaum 12:43 ---- ---- ---- The interruption of His relatives Capernaum 12:46 3:31 ---- ---- 28 a.d. Parables:-- The Sower Plain of Gennesaret 13:1-9, 18-23 4:1, 14-20 8:4, 11-15 ---- The Tares Plain of Gennesaret 13:24 ---- ---- ---- The Mustard seed Plain of Gennesaret 13:31 4:30 ---- ---- The Leaven Plain of Gennesaret 13:33 ---- ---- ---- The Candle Plain of Gennesaret ---- 4:21 8:16 ---- The Treasure Plain of Gennesaret 13:44 ---- ---- ---- The Pearl Plain of Gennesaret 13:45 ---- ---- ---- The Net Plain of Gennesaret 13:47 ---- ---- ---- Christ calms the storm Sea of Gennesaret 8:24 4:37 8:23 ---- Christ suffers devils to enter the swine Gadara 8:28 5:1 8:27 ---- Parables:--Bridegroom Capernaum 9:15 ---- ---- ---- New cloth and new wine Capernaum 9:16, 17 ---- ---- ---- Miracles:-- Issue of blood Gennesaret } 9:18 5:22 8:41 ---- Jairus' daughter Capernaum Two blind men Capernaum 9:27 ---- ---- ---- Dumb spirit Capernaum 9:32 ---- ---- ---- THIRD GENERAL CIRCUIT Date Events Locality Matt Mark Luke John 28 a.d. Mission of the Twelve Apostles ---- 10:1 6:6-11 9:1-3 ---- Death of John the Baptist Machaerus 14:1 6:14 9:7 ---- Feeding of five thousand Bethsaida 14:13 6:30 9:12 ---- Walking on the water Lake Gennesaret 14:25 6:48 ---- 6:1 6:19 Discourse on the plain and in the synagogue Capernaum 14:34 ---- ---- 6:26-70 THIRD YEAR'S MINISTRY Date Events Locality Matt Mark Luke John Discourse on pollution Capernaum 15:1-20 7:1-23 ---- ---- Syrophoenician woman Phoenicia 15:21 7:24 ---- ---- 28 a.d. Miracles:-- Healing of the deaf and dumb man Decapolis ---- 7:32 ---- ---- Healing of many sick Decapolis 15:29 ---- ---- ---- Feeding of four thousand Gennesaret 15:32 8:1 ---- ---- Parable of leaven Gennesaret 16:5 8:14 ---- ---- Healing blind man Bethsaida ---- 8:22 ---- ---- Peter's confession of Christ's Divinity ---- 16:13 8:27 9:18 ---- TRANSFIGURATION Mount Tabor, or Hermon 17:1 9:2 9:28 ---- Healing demoniac child Mount Tabor, or Hermon 17:14 9:14 9:37 ---- Prediction of His Passion Galilee 17:22 9:30 9:43 ---- The stater in the fish's mouth Capernaum 17:27 ---- ---- ---- Lesson on docility Capernaum 18:1 9:33 9:46 ---- Lesson on forgiveness Capernaum 18:15 9:43 ---- ---- Lesson on self-denial Capernaum 18:18 ---- ---- ---- Parable of the unmerciful servant Capernaum 18:23 ---- ---- ---- THE FEAST OF TABERNACLES Jerusalem ---- ---- ---- 7:2, 10 Discourses Jerusalem ---- ---- ---- 7:10-46 Officers sent to arrest Him Jerusalem ---- ---- ---- 7:30, 46 The adulteress Jerusalem ---- ---- ---- 8:3 Discourses Jerusalem ---- ---- ---- 8:12 Threatened with stoning Jerusalem ---- ---- ---- 8:59 Healing of blind man, and discourses Jerusalem ---- ---- ---- 9:1 Christ the DOOR Jerusalem ---- ---- ---- 10:1 Christ the GOOD SHEPHERD Jerusalem ---- ---- ---- 10:11 FEAST OF DEDICATION Jerusalem ---- ---- ---- 10:22 Christ's oneness with the Father Jerusalem ---- ---- ---- 10:30 Christ's retreat across the Jordan Peraea ---- ---- ---- 10:40 Christ's raising of Lazarus Bethany ---- ---- ---- 11:1 Christ's retreat to Ephraim Ephraim ---- ---- ---- 11:54 * [1] Samaria ---- ---- 9:53 ---- * Mission of the Seventy Galilee ---- ---- 10:1-17 ---- * Parable of the Good Samaritan Jerusalem ---- ---- 10:30 ---- * Visit to Martha & Mary Bethany ---- ---- 10:38 ---- * The Lord's Prayer Mount of Olives 6:9-13 ---- 11:2-4 ---- Parable of the importunity of a friend Mount of Olives ---- ---- 11:5 ---- The dumb spirit Jerusalem ---- ---- 11:14 ---- The rich fool Jerusalem ---- ---- 12:16 ---- God's providence to birds and flowers Jerusalem ---- ---- 12:22-30 ---- The barren fig tree Jerusalem ---- ---- 13:6 ---- The woman with an infirmity Jerusalem ---- ---- 13:11 ---- * The mustard seed Jerusalem ---- ---- 13:18 ---- * Healing the man with dropsy Jerusalem ---- ---- 14:1-4 ---- * Lesson on humility Jerusalem ---- ---- 14:7 ---- Parables:-- The Great supper Jerusalem ---- ---- 14:12 ---- Lost sheep and pieces of silver Jerusalem ---- ---- 15:1 ---- Prodigal son Jerusalem ---- ---- 15:11 ---- Unjust steward Jerusalem ---- ---- 16:1 ---- Dives and Lazarus Jerusalem ---- ---- 16:19 ---- * The ten lepers Samaria ---- ---- 17:11 ---- Parables:-- Importunate widow Jerusalem ---- ---- 18:1 ---- Pharisee and publican Jerusalem ---- ---- 18:9 ---- Rich young man Jerusalem 19:16 10:17 18:18 ---- Labourers in the vineyard Jerusalem 20:1 ---- ---- ---- Ten pounds Jerusalem ---- ---- 19:12 ---- * Healing of blind Bartimaeus Jericho 20:29 10:46 ---- ---- THE LAST PASSOVER Date Events Locality Matt Mark Luke John 29 a.d. The supper in Simon's house Bethany 26:6-13 14:3-9 ---- 12:1 Mary anoints Jesus Bethany 26:7 14:3 ---- 12:3 Triumphal entry into the temple Jerusalem 21:1-17 11:1-11 19:29-41 12:12-20 Retirement to Bethany ---- 21:17 11:11 ---- ---- Cursing the fig tree Mount of Olives 21:18 11:12 ---- ---- Cleansing of the temple Jerusalem 21:12 11:15 19:45 ---- Retirement to Bethany ---- ---- 11:19 ---- ---- The withered fig tree and its lesson Mount of Olives ---- 11:20 ---- ---- Discourses in the temple:-- ---- ---- ---- ---- ---- The father and two sons Jerusalem 21:28 ---- ---- ---- The wicked husbandmen Jerusalem 21:33 12:1 20:9 ---- The wedding garment Jerusalem 22:1 ---- ---- ---- Tribute money Jerusalem 22:15 12:13 20:20 ---- The Sadducees and resurrection Jerusalem 22:23 12:18 20:27 ---- The great commandment Jerusalem 22:34 12:28 ---- ---- The widow's mite Jerusalem ---- 12:41 21:1 ---- The eight woes Jerusalem 23 ---- ---- ---- Destruction of Jerusalem and of the world Jerusalem 24:1 13:1 21:5 ---- Parables:-- The ten virgins Mount of Olives 25:1 ---- ---- ---- Talents Mount of Olives 25:14 ---- ---- ---- Sheep and goats Mount of Olives 25:31 ---- ---- ---- Warning of the betrayal Bethany 26:1 ---- ---- ---- The counsel of the Sanhedrim Jerusalem 26:2 14:1 22:1 ---- Judas' betrayal Jerusalem 26:14 14:10 22:3 ---- Preparation of the Passover Jerusalem 26:17 14:12 22:7 ---- Washing the apostles' feet Jerusalem ---- ---- ---- 13:1-17 The breaking of bread Jerusalem 26:26 14:22 22:19 ---- "One of you shall betray me" Jerusalem ---- ---- 22:21 13:18 "Is it I?" Jerusalem 26:22-25 14:19 ---- ---- The giving of the sop, "That thou doest, do quickly" Jerusalem ---- ---- ---- 13:26, 27 Departure of Judas Jerusalem ---- ---- ---- 13:30 Peter warned Jerusalem 26:34 14:30 22:34 13:36 The blessing the cup Jerusalem 26:28 14:24 ---- ---- The discourses after supper Jerusalem ---- ---- ---- 14-16 Christ's prayer for his apostles Jerusalem ---- ---- ---- 17 The hymn Jerusalem 26:30 14:26 ---- ---- The agony Gethsemane 26:37 14:33 22:39 18:1 The prayer (repeated thrice) Gethsemane 26:39-44 14:36-39 22:42 ---- His sweat, and the angel's comfort Gethsemane ---- ---- 22:43, 44 ---- The sleep of the apostles Gethsemane 26:40-45 14:37-41 ---- ---- Betrayal by Judas Gethsemane 26:47-50 14:34, 44 22:47 18:2-4 Peter smites Malchus Gethsemane 26:51 14:47 22:50 18:10 Christ heals the ear of Malchus Gethsemane ---- ---- 22:51 ---- Christ forsaken by His disciples Gethsemane 26:56 14:50 ---- ---- Christ led to Annas Jerusalem ---- ---- ---- 18:12 Christ tried by Caiaphas Jerusalem 26:57 14:53 22:54 18:15 Peter follows Christ Jerusalem 26:58 14:54 22:55 18:15 The high priest's adjuration Jerusalem 26:63 14:61 ---- ---- Christ condemned, buffeted, mocked Jerusalem 26:66, 67 14:64, 65 22:63-65 18:17-24 Peter's denial of Christ Jerusalem 26:69 14:66 22:55-59 18:25-27 Christ before Pilate Jerusalem 27:1 15:1 23:1 18:28 Repentance of Judas Jerusalem 27:3 ---- ---- ---- Pilate comes out to the people Jerusalem ---- ---- ---- 18:29 Pilate speaks to Jesus privately Jerusalem ---- ---- ---- 18:33 Pilate orders Him to be scourged Jerusalem 27:26 15:15 ---- 19:1 Jesus crowned with thorns Jerusalem 27:29 15:17 ---- 19:2 Jesus exhitited by Pilate; "Ecce Homo" Jerusalem ---- ---- ---- 19:5 Jesus accused formally Jerusalem 27:11 15:2 23:2 ---- Jesus sent by Pilate to Herod, mocked, arrayed in purple Jerusalem ---- ---- 23:6-11 ---- "Behold your King!" Jerusalem ---- ---- ---- 19:14 Pilate desires to release Him Jerusalem 27:15 15:6 23:17 19:12 Pilate receives a message from his wife Jerusalem 27:19 ---- ---- ---- Pilate washes his hands Jerusalem 27:24 ---- ---- ---- Pilate releases Barabbas Jerusalem 27:26 ---- ---- ---- Pilate delivers Jesus to be crucified Jerusalem 27:26 15:15 23:25 19:16 Simon of Cyrene carries the cross Jerusalem 27:32 15:21 23:26 ---- They give Him vinegar and gall Golgotha 27:34 15:23 23:36 ---- Nail him to the cross Golgotha 27:35 ---- 23:33 19:18 The superscription Golgotha 27:37 15:26 23:38 19:19 THE SEVEN WORDS Date Events Locality Matt Mark Luke John 29 a.d. 1. Father, forgive them Golgotha ---- ---- 23:34 ---- His garments parted, and vesture allotted Golgotha 27:35 15:24 23:23-34 19:23 Passers-by rail, the two thieves revile Golgotha 27:39-44 15:29-32 23:35 ---- The penitent thief Golgotha ---- ---- 23:40 ---- 2. To-day shalt thou be with me in Paradise Golgotha ---- ---- 23:43 ---- 3. Woman, behold thy Son, &c. Golgotha ---- ---- ---- 19:26, 27 The darkness Golgotha 27:45 15:33 23:44 ---- 4. My God, my God, why hast thou forsaken me? Golgotha 27:46 15:34 ---- ---- 5. I thirst! Golgotha ---- ---- ---- 19:28 The vinegar Golgatha 27:48 15:36 ---- 19:29 6. It is finished Golgotha ---- ---- ---- 19:30 7. Father, into thy hands I commend my spirit Golgotha ---- ---- 23:46 ---- Rending of the veil Jerusalem 27:51 15:38 23:45 ---- Opening of the graves, and resurrection of saints Jerusalem 27:52 ---- ---- ---- Testimony of centurion Golgotha 27:54 15:39 23:47 ---- Watching of the women Golgotha 27:55 15:40 23:49 ---- Piercing His side Golgotha ---- ---- ---- 19:31 Taking down from the cross, and burial by Joseph of Arimethea and Nicodemus Golgotha 27:57-60 15:46 23:53 19:38 A guard placed at the door, which was sealed The Garden 27:65, 66 ---- ---- 19:39-42 THE GREAT FORTY DAYS Date Events Locality Matt Mark Luke John 29 a.d. Women carry spices to the tomb The Garden 28:1 16:2 ---- ---- The angel had rolled away the stone The Garden 28:2 ---- ---- ---- Women announce the resurrection Jerusalem 28:8 ---- 24:9, 10 20:1, 2 Peter and John run to the tomb The Garden ---- ---- 24:12 20:3 The women return to the tomb The Garden ---- ---- 24:1 ---- The guards report these things to the chief priests Jerusalem 28:11-15 ---- ---- ---- APPEARANCES OF CHRIST AFTER HIS RESURRECTION Date Events Locality Matt Mark Luke John 29 a.d. 1. To Mary Magdalene The Garden ---- 16:9, 10 ---- 20:14 "All hail! Fear not. Touch me not." ---- 28:9 ---- ---- 20:17 2. To the women returning home The Garden 28:9 ---- ---- ---- "Go tell my brethren that they go into Galilee; there shall they see me." ---- 28:10 ---- ---- ---- 3. To two disciples going to Emmaus (Exposition of prophecies on the passion) Emmaus ---- 16:12 24:13 ---- 4. To Peter (1 Cor. 15:5) Jerusalem ---- ---- 24:34 ---- 5. To ten Apostles in the upper room Jerusalem ---- ---- 24:33 20:19 "Peace be unto you As my Father hath sent me, even so send I you". ---- ---- ---- ---- 20:21 "Receive ye the Holy Ghost. Whose sover sins ye remit," &c. ---- ---- ---- ---- 20:22, 23 6. To the eleven Apostles in the upper room Jerusalem ---- 16:14 ---- 20:26 "Peace be unto you." ---- ---- ---- ---- 20:26 To Thomas. "Reach hither thy finger," &c. ---- ---- ---- ---- 20:27 "Blessed are they that have not seen, yet have believed." ---- ---- ---- ---- 20:29 7. To seven disciples at the Sea of Tiberias Tiberias ---- ---- ---- 21:1-24 To Peter. "Feed my sheep. Feed my lambs." ---- ---- ---- ---- 21:15-17 8. To the eleven disciples on a mountain in Galilee (1 Cor. 15:5) Galilee 28:16 ---- ---- ---- "All power is given unto me in heaven and in earth." ---- 28:18 ---- ---- ---- "Go ye and teach all nations, baptizing them," &c. ---- 28:19 ---- ---- ---- "Lo, I am with you alway, even unto the end of the world. Amen." ---- 28:20 ---- ---- ---- 9. To five hundred brethren at once (1 Cor. 15:6) Galilee, or Bethany ---- ---- ---- ---- 10. To James (1 Cor. 15:7) ---- ---- ---- ---- ---- 11. Ascension (1 Cor. 15:7) Bethany ---- 16:19 24:50, 51 ---- 12. To Paul (1 Cor. 15:8) Damascus (?) ---- ---- ---- ---- __________________________________________________________________ [1] As an interval of nearly three months occurred between the Feasts of Tabernacles and Dedication, some place the events marked * in that interval, and vary their order, putting the "healing of the ten lepers" immediately after the "repulse by the Samaritans." __________________________________________________________________ Our Lord's Miracles Miracles Locality Matt Mark Luke John I. Narrated only in one Gospel Two blind men healed Capernaum ix. ---- ---- ---- A dumb demoniac healed Capernaum ix. ---- ---- ---- Stater in the mouth of the fish Capernaum xvii. ---- ---- ---- The deaf and dumb man healed Decapolis ---- vii. ---- ---- A blind man healed Bethsaida ---- viii. ---- ---- When Christ passed unseen through the multitude Nazareth ---- ---- iv. ---- Draught of fish Bethsaida ---- ---- v. ---- Raising the widow's son Nain ---- ---- vii. ---- Healing the woman with an infirmity Jerusalem ---- ---- xiii. ---- Healing the man with the dropsy Jerusalem ---- ---- xiv. ---- Healing the ten lepers Samaria ---- ---- xvii. ---- Healing the ear of Malchus, servant of the high priest Gethsemane ---- ---- xxii. ---- Turning water into wine Cana ---- ---- ---- ii. Healing the nobleman's son of fever Cana ---- ---- ---- iv. Healing the impotent man at Bethesda Jerusalem ---- ---- ---- v. Healing the man born blind Jerusalem ---- ---- ---- ix. Raising of Lazarus Bethany ---- ---- ---- xi. Draught of fish Bethsaida ---- ---- ---- xxi. II. Narrated in two Gospels Healing the daughter of the Syrophoenician Tyre xv. vii. ---- ---- Feeding the four thousand Gennesaret (?) xv. viii. ---- ---- Cursing the fig tree Mount of Olives xxi. xi. ---- ---- Healing the centurion's servant of palsy Capernaum viii. ---- vii. ---- The blind and dumb demoniac Galilee xii. ---- xi. ---- The demoniac in a synagogue Capernaum ---- i. iv. ---- III. Narrated in three Gospels Stilling the storm Sea of Galilee viii. iv. viii. ---- The legion of devils entering the swine Gadara viii. v. viii. ---- Healing of Jairus' daughter Capernaum ix. v. viii. ---- Healing the woman with an issue of blood Gennesaret ix. v. viii. ---- Healing the man sick of the palsy Capernaum ix. ii. v. ---- Healing the leper Gennesaret viii. i. v. ---- Healing Peter's mother-in-law Bethsaida viii. i. iv. ---- Healing the man with the withered hand Capernaum xii. iii. vi. ---- Healing the demoniac child Mount Tabor (?) xvii. ix. ix. ---- Healing the blind Bartimaeus Jericho xx. x. xviii. ---- Walking on the sea Sea of Galilee xiv. vi. ---- vi. IV. Narrated in four Gospels Feeding the five thousand Bethsaida (Julias) xiv. vi. ix. vi. __________________________________________________________________ Our Lord's Parables Parables Locality Matt Mark Luke Lessons I. Recorded in one Gospel The tares Gennesaret xiii. ---- ---- Good and evil in life and judgment. The hid treasure Gennesaret xiii. ---- ---- Value of Gospel. The goodly pearl Gennesaret xiii. ---- ---- Christian seeking salvation. The draw net Gennesaret xiii. ---- ---- Visible Church of Christ. The unmerciful servant Capernaum xviii. ---- ---- Danger of ingratitude. The labourers in the vineyard Jerusalem xx. ---- ---- Call at various epochs. The two sons Jerusalem xxi. ---- ---- Insincerity and repentance. The marriage of the king's son Mount of Olives xxii. ---- ---- Need of righteousness. The ten virgins Mount of Olives xxv. ---- ---- Watchful and careless profession. The ten talents Mount of Olives xxv. ---- ---- Use of advantages. The sheep and goats Mount of Olives xxv. ---- ---- Final separation of good and bad. The seed growing secretly Gennesaret ---- iv. ---- Gradual growth of religion. The householder Gennesaret ---- xiii. ---- The two debtors Galilee ---- ---- vii. Gratitude for pardon. The good Samaritan Jerusalem ---- ---- x. Compassion to suffering. The friend at midnight Jerusalem ---- ---- xi. Perseverance in prayer. The rich fool Jerusalem ---- ---- xii. Worldly-mindedness. The wedding feast Jerusalem ---- ---- xii. Vigilance towards Second Advent. The wise steward Jerusalem ---- ---- xii. Conscientiousness in trust. The barren fig tree Jerusalem ---- ---- xiii. Unprofitableness under grace. The great supper Jerusalem ---- ---- xiv. Universality of Divine call. The piece of money Jerusalem ---- ---- xv. Joy over penitence. The prodigal son Jerusalem ---- ---- xv. Fatherly love to penitent son. The unjust steward Jerusalem ---- ---- xvi. Preparation for eternity. The rich man and Lazarus Jerusalem ---- ---- xvi. Recompense of future life. The unprofitable servants Jerusalem ---- ---- xvii. God's claim to all our service. The unjust judge Jerusalem ---- ---- xviii. Advantage of persevering prayer. The Pharisee and publican Jerusalem ---- ---- xviii. Self-righteousness and humility. The pounds Jerusalem ---- ---- xix. Diligence rewarded; sloth punished. II. Recorded in two Gospels House on rock and sand Galilee vii. ---- vi. Consistent and false profession. The leaven Gennesaret xiii. ---- xiii. Pervading influence of religion. The lost sheep Jerusalem xviii. ---- xv. Joy over penitent. III. Recorded in three Gospels New cloth and old garment Capernaum ix. ii. v. New doctrines on old prejudices. New wine in old bottles Capernaum ix. ii. v. New spirit in unregenerate heart. The sower Gennesaret xiii. iv. viii. Hearers divided into classes. The mustard seed Gennesaret xiii. iv. xiii. Spread of Gospel. The wicked husbandmen Jerusalem xxi. xii. xx. Rejections of Christ by Jews. The fig tree and all the trees Mount of Olives xxiv. xiii. xxi. Indications of Second Advent. N.B.--These miracles and parables are grouped according to their record by the Evangelists; for their chronological position reference must be made to the "[1]Harmony." __________________________________________________________________ Our Lord's Discourses and Conversations In Nearly the Order of Their Delivery. Subject Place The record 1. The New Birth. Jerusalem. John 3:1-21. 2. The Water of Life. Sychar. John 4:1-12. 3. The Scriptures Fulfilled. Nazareth. Luke 4:16-31. 4. Sermon on the Mount. Galilee. Matt. 5-8. 5. Instruction to the Apostles. Galilee. Matt. 10:5-12. 6. Woes and Warnings. Capernaum. Matt. 11:20-24. 7. The Father and the Son. Jerusalem. John 5:17-47. 8. The Sabbath and Its Observance. Galilee. Matt. 13:1-8. 9. The Unpardonable Sin. Capernaum. Matt. 12:23-37. 10. The Bread of Life. Capernaum. John 6:22-71. 11. Internal Purity. Capernaum. Matt. 15:1-20. 12. Offences and Injuries. Capernaum. Matt. 18:1-20. 13. His Divine Mission. Jerusalem. John 7:14-31. 14. Living Waters. Jerusalem. John 7:32-53. 15. The Light of the World. Jerusalem. John 8:12-30. 16. Freedom by the Truth. Jerusalem. John 8:31-58. 17. The Shepherd and the Sheep. Jerusalem. John 10:1-38. 18. Rebukes and Warnings. Jerusalem. Luke 11:29-36. 19. Humility and Prudence. Jerusalem. Luke 14:7-14. 20. The Way of Life. Jerusalem. Matt. 19:16-30. 21. Sufferings and Death. Jericho. Matt. 20:17-19. 22. True Greatness. Jericho. Matt. 20:20-28. 23. Paying Tribute. Jerusalem. Matt. 22:15-22. 24. The Resurrection. Jerusalem. Matt. 22:23-33. 25. The Great Commandment. Jerusalem. Matt. 22:34-45. 26. The Destruction of Jerusalem. Jerusalem. Matt. 24:1-51. 27. Comfort and Instruction. Jerusalem. John 14-17. 28. The Last Commission. Galilee. Luke 24:44-49. __________________________________________________________________ The Discourses in Acts of the Apostles 1. Peter's Discourse on Pentecost. Acts 2:14-39. 2. Peter's Sermon on Solomon's Porch. Acts 3:12-26. 3. Peter's Address before the Sanhedrim. Acts 4:8-12. 4. Stephen's Defence. Acts 7:1-53. 5. The First Sermon to the Gentiles. Acts 10:35-43. 6. Peter's Defence before the Church. Acts 11:5-18. 7. Paul's Address at Antioch. Acts 13:17-41. 8. Paul's Address in Athens. Acts 17:22-31. 9. Paul's Address to the Ephesian Elders. Acts 20:18-35. 10. Paul's Defence in the Temple. Acts 22:3-21. 11. Paul's Address before Felix. Acts 24:10-21. 12. Paul's Address before Agrippa. Acts 26:2-29. 13. Paul's Address to the Jews at Rome. Acts 28:23-28. __________________________________________________________________ Tables of Time, Measures, Weights, Etc __________________________________________________________________ A Table of Measures * A Cubit, somewhat more than one foot nine inches English. * A Span, half a cubit, or nearly eleven inches. * A Hand-breadth, sixth part of a cubit, or a little more than three inches and a half. * A Fathom, four cubits, about seven feet and three inches and a half. * A Measuring Reed, six cubits and a hand-breadth, or nearly eleven feet. The was used in measuring buildings. * A Measuring Line, fourscore cubits, about one hundred and forty-five feet eleven inches. This was used to measure grounds; hence the lines (Psalm 16:6) are taken figuratively for the inheritance itself. * A Stadium, or Furlong, nearly 146 paces . * A Sabbath Day's Journey, about 729 paces. * An Eastern Mile, one mile and 403 paces, English measure. * A Day's Journey, upwards of thirty-three miles and a half. * NOTE.--A pace is equal to five feet. * There were different kinds of cubits. The common cubit, called the cubit of a man, was about eighteen inches (Deut. 3:11). The king's cubit was three inches longer than the common one. The holy cubit was a yard, or two common ones. __________________________________________________________________ A Table of Weights * A Shekel, nearly half an ounce, Troy weight. * A Maneh, sixty shekels, about two pounds and a quarter. * A Talent, three thousand shekels, or 113 pounds, and upwards of ten ounces. __________________________________________________________________ A Table of Money A Shekel of Gold, worth about $8.75 A Golden Daric, about 5.24 A Talent of Gold, about 26,280.00 A Shekel of Silver, about .55 A Bekah, half a shekel, about .28 A Gerah, twentieth part of a shekel .25 A Maneh, or Mina, fifty shekels 27.32 A Talent of Silver, 3000 shekels, about 1,639.30 A Silver Drachma, about .16 Tribute Money, two drachmas .31 A Piece of Silver (Stater) .62 A Pound (Mornai), 100 drachmas 15.50 A Roman Penny (Denarius) .16 A Farthing (Assarium), about .03 Another Farthing (Quadrans), half the former A Mite, the half of this latter __________________________________________________________________ Measures of Liquids * The Cor, or Chomer, seventy-five gallons and somewhat above five pints. * The Bath, the tenth of the chomer, or seven gallons and four pints and and a half. * The Hin, sixtieth of a chomer, about a gallon and a quart. * The Log, about three-fourths of a pint. * The Firkin (Metretes), somewhat more than seven pints. __________________________________________________________________ Measures of Dry Things * The Cab, somewhat above two pints. * The Omer, above five pints. * The Seah, one peck and about half a pint. * The Ephah, three pecks and about three pints. * The Letech, about four bushels. * The Homer, about eight bushels. * The Choenix (Rev.6:6) was the daily allowance to maintain a slave. It contained about a quart, some say only a pint and a half. When this measure was sold for a denarius, or Roman penny, corn must have been above twenty shillings an English bushel, which indicates a scarcity next to famine. __________________________________________________________________ The Gospel According to Matthew __________________________________________________________________ Introduction to Matthew The first of the Gospels has been assigned by the Church, from the earliest times, to Matthew, one of the Twelve Apostles, and in all ages has been given the first place in the New Testament. He was the son of Alphaeus, as we learn from Luke, who also calls him Levi (Luke 5:27-29). He calls himself "Matthew the publican," refusing to conceal in his own history the despised calling that had engaged him before he entered the service of Christ. He was a Jew, but had so far lost the national feeling that he was a collector of the hateful Roman tribute at Capernaum, and was sitting at the receipt of custom when called by our Lord to leave all and to follow him. His history of the Savior shows, however, that he was more dominated by Jewish ideas than the writers of the other three gospels. Of the life of Matthew, after the death of the Savior, we have no information, for no reliance can be placed upon the traditions concerning his later history. The Gospel of Matthew shows the methodical habits of a business man, for of all the writers he is most systematic in his arrangement. He gives by far the fullest accounts of the Sermon on the Mount, the charge to the Apostles (Matt. ch. 10), the Discourse on Blasphemy against the Holy Spirit, the Arraignment of the Scribes and Pharisees, of the Parables, and of the Prophecies concerning the Overthrow of the Jewish State. It has always been held that Matthew wrote before the other New Testament writers, and wrote especially for Jewish Christians. It is therefore supposed that he wrote first either in the common language of Judea at that time, the Aramaic, which was spoken by the Savior and his Apostles, or else in the pure Hebrew, which was then generally understood. This, however, is an unsettled question, and the Greek which we now possess, was, it is almost certain, written in Matthew's lifetime. There are no data for determining the exact time and place where it was written, but it was probably composed about the middle of the first century, within twenty years of the crucifixion. Whether written originally in Hebrew or not, it can hardly be doubted that Matthew wrote for Jewish readers. He takes for granted a familiarity with Jewish customs, laws, and localities, to a far greater extent than the other writers. Dean Alford says: "The whole narrative proceeds more upon a Jewish view of matters, and is concerned more to establish that point, which to a Jewish convert would be most important, namely, that Jesus is the Messiah prophesied in the Old Testament. Hence the commencement of his genealogy from Abraham and David; hence the frequent notice of the necessity of this or that event happening, because it was foretold by the prophets; hence the constant opposition of our Lord's spiritually ethical teaching to the carnal formalistic ethics of the Scribes and Pharisees." __________________________________________________________________ Chapter I The Genealogy and Birth of Christ Summary --The Genealogy of Jesus Christ. Three Series of Fourteen Generations. The Betrothal of Mary and Joseph. The Immaculate Conception. The Purpose of Joseph. The Lord's Message in a Dream. The Name Jesus. The Prophecy of the Virgin. Immanuel. The Birth of Jesus. 1. The book of the generation. Literally, "the book of birth," or genealogy. This title applies, not to the whole Gospel, but to the tables of descent in the first seventeen verses. The title was possibly copied from some Hebrew document compiled from the genealogical tables. Jesus Christ. Jesus, the personal name, which means "Savior;" Christ, the official title, which means "Anointed." He is our Anointed Prophet, Priest, and King. The son of David. The descendant. The prophets had declared that the Messiah should be of David's seed. The son of Abraham. The Lord had promised Abraham (Gen. 12:3; 22:18) that in his seed all the world should be blessed. David and Abraham were the two greatest ancestors of Jesus, and are named because it had been predicted that he would be their descendant. 2. Abraham begat Isaac. Matthew begins with Abraham to trace the line down. He was writing for Jews, and Jewish history begins with Abraham. Luke (3:23-38), writing for Gentiles, goes back to Adam. For the differences between Matthew and Luke, see verse 16. 3. Tamar. Three women are named in this list: Tamar, Rahab, and Ruth. These were all Gentile women, and are named for this reason, and for their remarkable history. There were stains upon the character of Tamar (Gen. 38:11-30) and of Rahab (Josh. 2:1), but Ruth is one of the sweetest women of the Bible. 6. David the king. The greatest of line from Abraham to Christ, so exalted that one of the titles of the Messiah was "the Son of David." Of Uriah. The mother of Solomon is referred to, not by name, but as the wife of Uriah. Uriah was a Hittite, a Gentile, and his wife may have been also. She was certainly a partner of David in the greatest guilt of his life. 8. Joram. Between Joram and Uzziah three names are intentionally omitted. They are found in 1 Chron. 3:11, 12. They were probably omitted to equalize the threefold division of generations from Abraham to Joseph. Such omissions of unimportant links are common in the Old Testament. 11. The carrying away to Babylon. The great seventy years' captivity in Babylon, following the destruction of Jerusalem by Nebuchadnezzar. 12. Zerubbabel. The descendant of the ancient kings who led the Jews back from the Captivity (Ezra 3:2). 16. Jacob begat Joseph. The descendant of a long line of kings was a poor carpenter of Nazareth. As the husband of Mary he was the legal father of Jesus, and Matthew gives his line of descent. A comparison of the table given by Luke will show that it differs in part from that of Matthew. Between David and Joseph the lists are widely different. Several views, all possible, have been presented, but the most probable explanation is that Matthew gives the line of Joseph, the legal line, and that Luke gives the line of Mary, the mother of our Lord. As the Jews regarded only male descent, unless Joseph, the supposed father, was a descendant of David they would not have recognized the genealogy as a fulfillment of the prophecies that Christ should be the Son of David; while Luke, himself a Gentile and writing for Gentiles, was more particular to give the line that shows that Jesus is really the Son of David. If Mary was the daughter of Heli, especially if an heiress, Joseph, by marriage, would become the "son of Heli." That there is no contradiction between the two tables is shown by the fact that the Jews who best understood their genealogies never charged it. These tables were preserved with great care, for various reasons, until Christ was born, but it is asserted that Herod destroyed them. If this is incorrect, they did not survive the destruction of Jerusalem. 17. Are fourteen generations. There are exactly fourteen generations from Abraham to David, and two other series are made to correspond. From David to, etc. David's name is counted again to make the number fourteen. The third series begins with Jeconiah and ends with Christ. 18. The birth of Jesus Christ. The word rendered here "birth" is the same in Greek that is translated "genealogy" in verse 1. Mary having been betrothed. Not married, but engaged. Betrothal was, from the times of the patriarchs, a formal ceremony (Gen. 24:53), and was regarded a binding obligation. It generally lasted a whole year before marriage. After betrothal unfaithfulness was regarded adultery. Before they came together. Before marriage. She was found. The angel (Luke 1:26) predicted her conception, and when the prediction was verified she probably did not hesitate to reveal it. Her heart would be filled with joyous pride instead of shame. Holy Ghost. Correctly, Holy Spirit. The Divine power. Christ is the only example of such a birth in all history. His birth, like his life and his resurrection, is a miracle. 19. Joseph her husband. Betrothal, according to the law (Deut. 22:24), made him her husband before marriage. A righteous man. Just and humane. To put her away publicly was to expose her to the penalty of death. Probably she had made her defense to him, but her story was so wonderful that he was in doubt. Privily. Give her a bill of divorce. See Deut. 24:1. 20. While he thought. Reflected, still in doubt, perplexed. An angel. Gabriel appeared to Mary (Luke 1:26); the name of the angel is not here given. Angels are messengers; an angel of the Lord is the Lord's messenger. These messengers are usually superhuman, but not always. In a dream. Often messages were conveyed by impressions made in sleep. Three times revelations were thus made to Joseph. Thou son of David. It was fitting that he should now be reminded that he belonged to the family from whence the Messiah was to come. Fear not. His betrothed was pure. 21. Thou shalt call his name Jesus. That is, Savior. The Hebrew form is Joshua; the full meaning is Jehovah's salvation. Shall save his people. Not the Jewish nation, as Joseph probably supposed, but all who accept and follow him. From their sins. Not a temporal salvation, but from the curse of sin, condemnation and banishment from God's favor and heaven. 22. That it might be fulfilled. Matthew neglects no opportunity to show the Jews that their prophets described Christ. The prophecy will be found in Isaiah 7:14. 23. Behold, a virgin. Rather the virgin, as in the Revision. Isaiah had in view a particular virgin, the mother of the true Immanuel. Like many other prophecies, it had a double, a typical and a true, fulfillment. The first was in the reign of Ahaz, concerning a temporal deliverance, but the higher reference is to the spiritual Deliverer of the world. The first is the type, the second is the great event that inspired the message. Immanuel. This means "God with us," an appropriate title for Jesus among men. 24. And Joseph ... did. He obeyed at once, a fitting example for all men. When the Lord's will is spoken there should be no delay in obedience. 25. Knew her not. A Hebrew form for conjugal intercourse. The language of the verse does not imply the perpetual virginity of Mary. __________________________________________________________________ Chapter II The Wise Men and the Flight into Egypt Summary --The Wise Men. The Star in the East. The King of the Jews. Herod and Jerusalem Troubled. Christ to Be Born in Bethlehem. Herod's Demand of the Wise Men. The Star over the Young Child. Gifts Laid at His Feet. Joseph Warned in a Dream. Flight into Egypt. The Massacre of the Children. Rachel Weeping. Joseph Called to Return. The Home in Galilee. The City of Nazareth. 1. When Jesus was born. Though the home of Joseph and Mary was Nazareth, prophecy had declared that Christ should be born at Bethlehem, the native place of David; and this was accomplished by the agency of the Roman emperor. See notes on [2]Luke 2:1. The pride of the Jews in their genealogies would lead them to the head cities of their families; thus, Mary traversed with her husband the length of the land, from Nazareth to Bethlehem, the city of David, to whose house they both belonged. In Bethlehem of Judea. Bethlehem was one of the oldest places in the land of Judea, and had been in existence at least 1,500 years before the Savior was born. It was the scene of events so touchingly related in the Book of Ruth. It was known as the city of David, because it was his birthplace. The little town has an imposing aspect and commanding site. It stands on the summit of a narrow ridge, which projects eastward from the central mountain chain of Judah. It is about six miles south of Jerusalem, on the road toward Hebron. It contains at the present time about four thousand inhabitants, chiefly Christians of the Greek Church, who obtain much of their sustenance from the sale of relics to pilgrims and visitors. In the days of Herod the king. This statement gives data for ascertaining the time of the birth of Jesus. It is conceded that it took place in the last year of Herod's reign. But it is known that Herod died about three years before the first year of our era. Therefore, if the Savior was born "in the days of king Herod," he must have been about four years earlier than the date assigned. Herod was only partly of Jewish blood, was a man of most bloody and unscrupulous character, a great tyrant, the murderer of even his own wife and sons. Seven of the Herods are named in the New Testament. (1) "Herod the king," here named, called by Josephus Herod the Great, the first of the Herodian kings, a man of great force of character, but a bloody tyrant. He held his royal authority by the appointment of the Romans. (2) Herod Archelaus, his son and successor in Judea (Matt. 2:22). The Romans deposed him and appointed a Roman governor in his stead. (3) Herod Antipas, tetrarch of Galilee, who slew John the Baptist (Matt. 14:1). Also a son of Herod the Great. (4) Herod Philip, a third son, the lawful husband of Herodias (Matt. 14:3). (5) Another son, also named Herod Philip. He is only referred to in the New Testament in Luke 3:1. (6) Herod Agrippa, the grandson of Herod the Great, named in Acts 12:1-3, 23. (7) Herod Agrippa, the son of the last, the King Agrippa before whom Paul made his famous defense (Acts 25:13, 23; 26:27). There came wise men from the east. The word rendered "wise men" is more correctly "Magi," a term which designates an order of priests and philosophers which belonged originally to Persia and Media, and who were extensively distributed over the region of the Euphrates. Those described in the book of Daniel as wise men, astrologers and magicians, belonged to this order. We can only conjecture where these "wise men" came from, but the probability is that they journeyed from the valley of the Euphrates. 2. Where is he that is born King of the Jews? Their question shows two things: 1. That they partook of the general expectation that about this time there would appear in the East a Ruler divinely appointed to his mission. The works of profane writers of this period show that this expectation was general. 2. It is plain that the wise men misapprehended the mission of Christ, and expected him to be a secular king. We have seen his star in the east. No certain conclusion can be reached as to what this appearance in the heavens was, and it is useless to enter into the discussion. It seemed a part of God's plan that Gentiles as well as Jews should offer homage to the infant King. 3. Herod ... was troubled. The trouble of Herod is easily accounted for. He was a usurper. This news seemed to portend a legitimate king, a rival for the throne, around whom the Jewish nation would rally. All Jerusalem with him. The capital was in commotion. It was the seat of Herod's power, and his staunchest supporters were there. 4. And when he had gathered all the chief priests and scribes together. Literally, "high priests." The high priests, and perhaps the heads of the twenty-four courses of priests, are included. See 1 Chron. 24:1-19. The "scribes" were the successors of Ezra, the official copyists of the Scripture, who naturally became its expounders, and were the theologians of the time of Christ. The priests, as the head of the Jewish religion, and the scribes, as the chief expounders of the Scriptures, were the proper persons to answer Herod's question. Where Christ should be born. This demand concedes: 1. That the Jews expected a Messiah; 2. That the Scriptures had foretold his coming; 3. That the very place of his birth had been pointed out. 5. In Bethlehem of Judea; for thus it is written by the prophet. The prophet here referred to is Micah, who lived about seven centuries before Christ. See Micah 5:1, 2. 6. And thou Bethlehem. The quotation is made freely from the Septuagint version (Greek), which was in common use, and from which the Savior and his apostles constantly quoted. The Hebrew is literally, "But thou Bethlehem Ephrata, too small to be among the thousands of Judah (i. e., the towns where the heads of thousands resided, the chief towns in the distribution of the tribes), out of thee shall come forth one who is to be the ruler of Israel." Princes. Put for towns, where the princes or head of thousands lived. 7. Then Herod privily called the wise men. The crafty and cruel king had gained one point: he now knew where the Christ was to be born. He therefore asks another question of the wise men, by which he hopes to ascertain the age of the royal child. What time the star appeared. The fact that, as stated below, he slew the children of two years and under, denotes that the star had been seen first about two years before. 8. And he sent them to Bethlehem. Herod commanded them to search out the young child and bring him word, but lied as to his object, which was murder instead of worship. 9. They went their way. They probably departed immediately after their interview with Herod, and as the appearance of the star as soon as they started indicates that it was night, they probably saw Herod in the evening. So the star ... went before them. This language implies a miraculous appearance, like a star, which guided the steps of the wise men. Such a view is no less probable than that a pillar of fire should have guided Israel. This luminous appearance stood over where the young child was. Either over Bethlehem, or over the house where the young child was sheltered. 10. And when they saw the star. This language shows that for a time, at least, they had not seen the star until they left Jerusalem for Bethlehem. Its reappearance caused them great rejoicing, because it showed them that their quest was not in vain. 11. And they came into the house. Not, probably, the stable where the Lord was born, but a temporary home obtained after the crowd had left Jerusalem. Many suppose that Joseph and Mary remained at Bethlehem until the forty days of purification were passed; that the young child was presented in the temple as recorded in Luke 2:22; that then they returned to Bethlehem; were visited shortly after by the wise man, and thence fled into Egypt. If this is correct, the young child must have been six or seven weeks old at the time of the visit. With Mary his mother. The child was probably in the mother's arms. They fell down and worshipped him. Observe that no adoration is offered his mother. When they had opened their treasures. They had brought these all the way from the East as an offering. They offer to him gifts such as were offered to kings by embassadors or vassals. Gold. A usual offering to kings. Frankincense. A costly and fragrant gum distilled from a tree in India and Arabia. Myrrh. An aromatic gum produced from a thorn-bush that grew in Arabia and Ethiopia. The providence of God is seen in these gifts. It provided the means necessary for the flight to Egypt that was to follow at once, and to sustain the holy family in a foreign land. 12. Being warned of God in a dream. Probably they were suspicious of Herod, for they could not fail to know his character, and asked God to guide them. He did so by a dream, and hence they avoided Jerusalem on their return. 13. And when they were departed. It is probable that the Magi were led by the star to Bethlehem, offered their homage, departed, Joseph was warned, and the holy family started to Egypt, all the same night. Flee into Egypt. Egypt has a very intimate connection with Bible history. It was the nearest of Roman provinces independent of Herod, was the home of thousands of Joseph's countrymen, was the home of thousands of Joseph's countrymen, and was convenient for a return at the proper time. 14. When he arose, he took the young child. The message came while he was sleeping; as soon as he arose from his bed he took the Child and his mother and departed at once. There was prompt obedience, as there should always be, to the divine commands. 15. That it might be fulfilled, ... Out of Egypt have I called my Son. The prophecy here quoted is found in Hosea 11:1. Israel, which was called out of Egypt, is spoken of a son. Israel, however, was a type, and the events portrayed in Israelitish history were typical prophecies. That was the dispensation of types and shadows. Hence, the great outlines were prophetic, and the calling of Israel out of Egypt a prophecy of the Leader of the true Israel being called out of that land. 16. Then Herod, when he saw that he was mocked. He had directed the wise men to report to him after their visit to Bethlehem. Their return to their own country without complying with his wishes seemed to Herod a mockery of his authority, and excited his rage. Sent forth, and slew. A band of his murderous satellites were sent, and not only slew the male children of Bethlehem, but those of that vicinity. 17. Then was fulfilled that which was spoken by Jeremy the prophet. The saying is found in Jer. 31:15, and was first spoken with reference to the desolation of Israel by Nebuchadnezzar. The survivors of the Israelites were gathered by their conquerors as captives at Ramah. There the voice of lamentation was heard from the mothers bereft of their offspring. The prophet describes Rachel, the mother of two great tribes, as weeping and refusing to be comforted. It was still more appropriate to the bereaved mothers of Bethlehem. Within half a mile of that city was the tomb of Rachel, and hence the pathetic language of the prophet is again applied to the inconsolable mothers of Bethlehem, as though the Rachel that slept in the tomb were a mourner over her slain offspring. On the site of the tomb Rachel is now a Mahometan mosque. For the burial of Rachel, see Gen. 35:19. 18. In Ramah was a voice heard. Ramah was a border fortress of Judah, where the captives were collected by the generals of Nebuchadnezzar after the fall of Jerusalem. 19. But when Herod was dead. This event was the signal for the return to Judea. He died in the spring of the year 750 after the building of Rome, just before the passover. This would place his death nearly four years before the Christian era, the date from which we reckon our time. That was not fixed upon until five hundred years after the birth of Christ, and was fixed erroneously. 20. Arise ... go into the land of Israel. Notice that Joseph is not required to return to Bethlehem or to Judea, but simply to the land of Israel. They are dead which sought the young child's life. As "they" is plural, there must have been the death of more than one of those who sought the death of the Lord. Five days before the death of Herod he slew his son Antipater, a prince of dark, cruel, treacherous character, whom he expected to succeed him. Nothing could be more likely than that he had fully sympathized in the scheme of child-murder at Bethlehem. Now both, "they that sought the young child's life," were dead. 21. And arose and took the young child. He obeyed as promptly as before, waiting obediently upon the Divine will. Came into the land of Israel. This included not only Judea, but Samaria, Galilee and the country beyond the Jordan. The part first reached by Joseph on his return would be Judea. 22. When he heard that Archelaus did reign in Judea. Archelaus is one of the four sons of Herod, who are named in the New Testament. See note on verse 1. Was afraid to go thither. This implies that he had designed to return thither. 23. And he came and dwelt in a city called Nazareth. Matthew makes no mention of the previous residence at Nazareth, and he now names it first when it becomes the home of Christ. It was an obscure village, nestled in the hills about five hundred feet above the plain of Esdraelon, on the side of Galilee. It is not named in the Old Testament, was probably a small town in the time of Christ, but now has about 6,000 inhabitants. That it might be fulfilled which was spoken by the prophets. Not by one prophet, but the summing up of a number of prophecies. No prophet had declared in express terms that he should be called a Nazarene. They, however, did apply to Christ the term Nezer, from which Nazareth is derived; the Nazarites, of whom Samson was one, were typical of Christ; the meanness and contempt in which Nazareth was held was itself a prophecy of one who "was despised and rejected." See Isa. 11:1; Jer. 23:5; 33:15; Zech. 3:8; 6:12. __________________________________________________________________ Chapter III John the Baptist and the Baptism of Christ Summary --The Preaching of John. The Kingdom of Heaven. John's Raiment and Food. The Great Multitudes. The Pharisee and Sadducees. Baptism of the Holy Spirit and Fire. Jesus Comes for Baptism. Jesus Baptized in the Jordan. The Anointing of the Spirit. The Voice from Heaven. 1. In those days. Many years after the incidents of the last chapter; somewhere from twenty-five to thirty. Came John the Baptist. Called the Baptist or Baptizer because he baptized the people. He came forth as a preacher and reformer. He was the subject of prophecy (Isa. 40:3; Mal. 3:1); his birth was announced by an angel; he was of a priestly family, the son of Zacharias and Elizabeth, the cousin of Mary. He was now about thirty years old. Preaching in the wilderness of Judea. A region thinly inhabited, used mostly for pasture, a rocky tract in the eastern part of Judea and west of the Jordan and the Dead Sea. 2. Repent ye. The great rite of John was baptism, but the great duty commanded was repentance. Repentance is more than a sorrow for sin; it is a determination to abandon it and live a new life. It means a change of the will, or heart, new purposes, a determination to leave off sinning. Sorrow is not repentance, but "godly sorrow worketh repentance" (2 Cor. 7:10). The kingdom of heaven. The long expected kingdom ruled by the Messiah King, predicted by the prophets, and especially by Daniel (Dan. 2:44). The announcement of this anxiously-waited-for kingdom thrilled all Judea. Is at hand. It is to be noted: 1. That the kingdom to which he referred was in the future, but near. It did not begin with Abraham, or David, or even with John the Baptist. 2. It is the kingdom of heaven, not an earthly kingdom, and hence, must have a King sent from heaven. That King was not yet revealed to the public, but we have seen that one was born at Bethlehem who was to be the King. John was not the founder, but the herald of the coming King. 3. The voice of one crying in the wilderness. John was called a voice, (1) because the whole man was a sermon; (2) because he would call no attention to himself as a person, but only to the Savior, whose way he had come to prepare. For the prophecy see Isa. 40:3. Prepare ye the way of the Lord. The messengers sent before the eastern kings prepared the way for the chariots and armies of their monarchs. A "king's highway" had to be carried through the open land of the wilderness, valleys filled up, and hills leveled. Interpreted in its spiritual application, the wilderness was the world lying in evil. Make his paths straight. Roads that have not been properly directed at the beginning. So are the ways of men when no preparation has been made for the Great King. When John cried, Make his paths straight, he meant, Stop your crooked ways. 4. Raiment of camel's hair. See 2 Kings 1:8. Not the camel's skin with hair on it, but a garment made of the shaggier camel's hair, woven in a coarse fabric. It was recognized as a garb of the prophets (Zech. 13:4), and is still worn in the East by the poor. A leathern girdle about his loins. The "leathern girdle" may be seen around the body of the common laborer. It fastens the loose raiment of the East about the waist. His meat. Food. Locusts. Permitted to the Jews as an article of food (Lev. 11:22), and still used by the poorer classes in Arabia, Egypt and Nubia. They are a large, voracious insect, much like the Rocky Mountain grasshopper. Wild honey. Honey deposited by wild swarms of bees in the rocks. So abundant was it that Palestine was described as "flowing with milk and honey." John was no epicure, and used such food as the wilderness provided. 5. There went out to him Jerusalem and all Judea. These expressions must be taken, not as meaning every individual, but as showing the wonderful impression produced by his preaching. All Judea, and among the rest, the people of Jerusalem came. 6. And were baptized of him in the Jordan. Note that the baptism took place not at, but in, in the Jordan. Mark says, "in the river Jordan." The Jordan, the principal stream of Palestine, rises in the mountains of Lebanon, runs south into the sea of Galilee, leaves it and descends southward along Galilee, Samaria and Judea, to the Dead Sea. In many places the streams is fordable, and furnishes good facilities for baptizing. Confessing their sins. Baptism itself, a burial in water, a "baptism into death," a symbol of the burial of one who dies to the old life, is a confession of sins. There was, perhaps, also a verbal confession. The acknowledgment of sin, repentance and baptism are prescribed as conditions of pardon. 7. When he saw many of the Pharisees and Sadducees. The two principal religious sects. The first originated in the time of the Maccabees, and were a kind of Jewish Puritans, but had in the Savior's time degenerated into a set of formalists, who paid far more attention to outward forms than to inner life. They were scrupulous in observing ceremonies, very orthodox, but were filled with spiritual pride. From an early period of Christ's ministry they opposed him. The other principal sect of the Jews, the Sadducees, derived their name from Sadduc, the founder of the sect; were irreligious, sensual and skeptical. They were materialists, and denied "angel, spirit, or the resurrection of the dead." Annas and Caiaphas, the high priests, were Sadducees. Generation of vipers. The guilty, corrupted race had become a generation of vipers; not only poisoned, but poisonous, hateful to God, hating one another. The viper is hateful, full of hate, and dangerous. Who hath warned you? Malachi (3:2; 4:5) had predicted the wrath to come. John's question expresses doubt of their sincerity. 8. Bring forth, therefore, fruits meet for repentance. There is no repentance whatever unless there is a change of life as the result. The change of life is the proof of the change of heart. 9. Think not to say ... We have Abraham to our father. They believed that Abraham's race was to be saved, if all else were destroyed. John destroys this refuge of sin. Of these stones. Pointing, perhaps, to the stones of the Jordan. In thus sinking the higher claims of Judaism, John points to the Gentiles, who were to become Abraham's children by faith. (See Gal. 3:29.) 10. The axe laid at the root of the trees. A sign that the tree is to be cut down. The tree meant is the Jewish nation. Every tree. A fruitless fig-tree was afterward made by our Lord the representative of the whole Jewish nation (Luke 13:6), but here John declares a universal law. What does not bear good fruit shall finally be destroyed. Cast into the fire. When the tree is not fruitful, or bears useless fruit, it is fit for nothing but to be burned. 11. I indeed baptize you with water unto repentance. His baptism was only a water baptism. The King could send the Holy Spirit, and give a mightier baptism, in addition to the outward baptism. Mightier than I. In that he can perform all that I only promise. Whose shoes I am not worthy to bear. The duty of a slave, or one greatly inferior in rank. In the Orient sandals are generally removed on entering a house, and left in charge of a servant, who brings them again when needed. So humble was John, compared with the King, that he was hardly worthy to be his servant. He shall baptize with the Holy Spirit. In order to know what is meant we must refer to the fulfillment. On the day of Pentecost occurred such a baptism, the first so recognized in the New Testament. Then the spirits of the apostles were overwhelmed by the Divine Spirit, so that they spoke as he gave them utterance. It was Christ who "shed forth" the baptism of that occasion. This would be plainer had the Greek en, here rendered "with," has been rendered "in," after the word baptize. Of the 2,600 occurrences of en in the Greek New Testament, it is rendered "in" in the Common Version 2,045 times. The American Committee of Revisers in the Revised Version (see margin) so render it in connection with the word baptize, and are doubtless right. These great scholars, mostly learned Pedo-baptists, would say, "Baptize in water," "Baptize in the Holy Spirit." And with fire. The term fire is used in verse 10, and there means a destroying agency; it is used again in verse 12 in the same sense; it is used in verse 11, also, the intervening verse, and must be used in exactly the same sense as in the other two verses. It cannot mean a curse in verses 10 and 12, and a blessing in verse 11, without a word of explanation. It is strange, therefore, that all commentators should not agree that the baptism of fire is a baptism of trial and suffering. There were two classes before John. Some would repent and be baptized finally in the Holy Spirit; there were others who would remain impenitent, and be baptized in the awful trials that would come upon Israel. The next verse explains this. John says in it that there is the wheat and the chaff; one shall be gathered into the garner and the other burned. 12. Fan is in his hand. Rather the winnowing shovel, by which the wheat and chaff were tossed together into the air, so that the wind would blow the chaff away. In Palestine grain was threshed on an outdoor threshing floor, either by hand or the treading of cattle, and winnowed by casting it up to the wind. Gather his wheat into the garner. Granary, or grain depository. Unquenchable fire. A reference is here made to the practice of burning the chaff under process of winnowing. The wheat is the righteous, the chaff is the wicked, and Christ is the winnower; the granary is heaven, the unquenchable fire is hell. 13. Then cometh Jesus. Not named by Matthew since he was taken to Nazareth in childhood. From Luke we learn that he was subject to his parents, at twelve years of age astonished the doctors in the temple by his wisdom, and was now thirty years of age. He had worked in Nazareth as a carpenter. Galilee. The northern part of Palestine, containing at this time, according at this time, according to Josephus, 240 towns and villages and an immense population. To be baptized. He came for this purpose. He sought the rite. 14. John forbade him. The objection that John made to the baptism of Christ implies some knowledge of him. Their mothers were cousins, but there is no evidence that Jesus and John had ever met. The Spirit had told John to proclaim the Redeemer and had given him a sign by which he should know him. When Jesus came before him, he perhaps knew, by the Spirit, his purity, and may have believed that he was the Messiah, but as yet he "knew him not" (see John 1:33). He could not be certain until he saw the divine sign. I have need to be baptized of thee. These words were uttered under the conviction, not certainty, that Jesus was the Christ. 15. Suffer it to be so now. The term "now" implies that the relation of Jesus to his work made it proper that now he should be baptized. It is true that baptism was for sinners; Jesus was sinless; but he humbled himself, accepted the burden of human duties, and must set a perfect example to men. He obeyed the Jewish law, and it was needful also that he obey the Divine rite that John had inaugurated. Thus it becometh us. In order to fulfill all righteousness, show forth a perfect obedience, set a perfect example, it became him to submit to the institution of baptism, and it became John to administer it to him. "Us" refers to Jesus and John. 16. And Jesus, when he was baptized. The baptism took place in the river Jordan, and was doubtless by immersion. Dr. Whitby, of the Church of England, on this passage, says: "The observation of the Greek Church is this, that he who ascended out of the water must first descend into it. Baptism is therefore to be performed, not by sprinkling, but by washing the body." Dr. Schaff, the great Pedo-baptist scholar, says: "While the validity of baptism does not depend on the quantity or quality of water, or the mode of its application, yet immersion and emersion is the primitive and expressive mode to symbolize the idea of entire spiritual purification and renovation." Dr. Schaff also says: "The Greek word baptize is derived from a root that means 'to dip,' 'to immerse.'" These views are endorsed by all the great Pedo-baptist scholars. Went up straightway out of the water. The Revision says "from the water," which is correct, as the preposition is apo; yet Mark uses ek in giving the same account, which the Revision correctly renders "out of." He went up, praying, as we learn from Luke 3:21. Lo, the heavens were opened unto him. The skies were parted, rolled back, so as to reveal, as it were, the throne of God. Spirit ... descending like a dove. In form, and not, as some suppose, in motion merely, which would convey no definite idea. It descended to anoint him to be Christ. 17. A voice from heaven. Three times God speaks from heaven in connection with the ministry of Christ--at his baptism, his transfiguration, and in the temple just before his suffering. Thou art my beloved Son. The very words addressed to the Messiah in Psalm 2:7; and from which the Son of God became one of his standing appellations. Thus the baptism of Christ was the occasion of his public recognition. No reader should fail to observe the significance of the time chosen by God for the acknowledgment of the Son. It is just after he has humbled himself in an act of obedience, in baptism, that the Holy Spirit anoints him as the Christ, and God formally acknowledges him as his Son. No more forcible expression of the estimate set by God on this institution could be given. This example and the New Testament harmonizes in teaching--1. That we must be baptized if we would follow Christ. 2. That it is when we repent and are baptized that we receive the Holy Spirit (Acts 2:38). 3. That when we have obeyed the Lord he will recognize us as his children. __________________________________________________________________ Chapter IV The Temptation, and Christ's Ministry in Galilee Summary --Jesus in the Wilderness. The Tempter. The Temptation to Convert Stones into Bread. The Temptation to Cast Himself from the Temple. The Offer of Worldly Power and Glory. Ministering Angels. The Galilean Ministry. Disciples Called. Preaching and Healing. The Fame of Christ. 1. Then was Jesus led of the Spirit. Mark says he was driven by the Spirit, a phrase that indicates a sudden and forcible impulsion. Into the wilderness. Tradition has placed the scene of Christ's temptation in that part of the wilderness of Judea which lies between Jerusalem and the Dead Sea, and particularly in the mountain called Quarantania, from this forty days' fast. To be tempted. Christ must be tempted--1. Because it was impossible that one who came to overthrow the kingdom of Satan should not be attacked by the great adversary at the very threshold. 2. It was to test him. 3. It was to prepare him, by being tempted like as we are, and yet gaining the victory, to "succor them that are tempted." 4. It was to set an example for us when we are tempted. The three great temptations mentioned by Matthew are the three great classes of temptations to which men are now exposed. Of the devil. Here the existence and personality of Satan are placed before us in the most distinct language. The devil is, (1) A person (Eph. 2:2; 6:12; Heb. 2:14; Jude 6); (2) A fallen angel (John 8:44; 2 Pet. 2:4; Jude 6). The word devil means false accuser. 2. When he had fasted forty days and forty nights. Moses and Elijah each fasted for the same length of time. It was a period of spiritual exaltation, of meditation and prayer, of preparation for his work, and it is hardly probable that he felt the need of food. He was afterward an hungered. At the close of this period nature began to assert her demands, and hunger was keenly felt. 3. The tempter came to him. The devil. He chose his time craftily, as he always does when he assails man. Whether he came in a personal form or as the whisper of the evil spirit is uncertain. If the Son of God. "If" suggests a doubt, and, perhaps, a taunt. It is a cunning appeal to Christ to work a miracle to satisfy his hunger and to display his power. It would seem an innocent thing for Christ to make bread when he was hungry, for himself, as he afterwards did for the five thousand. Why not? Because if he had availed himself of his Divine power to escape the discomforts and sufferings of humanity he would have failed to suffer as we do, to set us an example in all things, to be tempted in all points as we are; and besides, he "came to minister," never to use his Divine power for their own benefit. To have so exerted it for selfish and vainglorious purposes would have been sinful, and a distrust of God. Christ came to save others, not himself. Self-denial was the law of his mission. 4. It is written, Man shall not live by bread alone. The Lord uses the sword of the Spirit in his reply. The word quoted, found in Deut. 8:3, should be used in its connection, in order to comprehend its force. But by every word, etc. The meaning is: If it pleases God to sustain by other means than bread, it will be done. His word can be trusted. God fed Israel with manna, sent by his word, and we can trust his promises. 5. Then the devil taketh him into the holy city. What way the devil took him, whether bodily or in spirit, we are not told. On a pinnacle of the temple. The only portion of the temple that seems to answer to the context was the lofty porch overhanging the valley of Kedron. Josephus says that from the roof to the valley below at this point was 300 feet. 6. If thou be the Son of God cast thyself down. Again the doubt is implied and the taunt uttered. Jesus had expressed his trust in the word of God. The devil now asks him to go from the extreme of distrust to that of rashly tempting God. It was, perhaps, the demand so often repeated and always refused, "to show a sign from heaven," to make a display of his power to secure popular applause. Perhaps the evil spirit whispered to him to perform one stupendous miracle in Jerusalem, in the presence of all people, and to secure such fame that he would reach the throne without treading the thorny way of the cross. To have done so would have robbed the world of its Savior. "It behooved him to die, and to rise again." He shall give his angels charge concerning thee. The enemy, like a false adviser, quotes from Psalm 91:11 to justify his request, but he garbled the Scripture, leaving out "to keep thee in all thy ways," which follows the first clause. The promise is limited to those who walk in the way appointed to them. 7. Thou shalt not tempt the Lord thy God. Again the Savior replies in the words of Scripture, this time quoting from Deut. 6:16. There is no argument, but a simple reply that shows what is asked is forbidden. 8. Taketh him up into an exceeding high mountain. From some lofty center he spreads before Jesus a panorama of the kingdoms of this world with all their glory. We are not to suppose that all the kingdoms were literally visible, but they are portrayed in such a way as to be present to the mental eyes. 9. All these things will I give thee. All disguise is laid aside. Satan claims to be the Prince of the world and the disposer of human kingdoms. Jesus came to be a King, but the pathway to the crown is weary, painful, beset with thorns and blood. Satan proposes an easier way. He will rally the Jewish nation around him, set him on the throne of David, make him the Messiah King of the world, if he will only consent to give up his idea of a spiritual kingdom, "not of this world," and worship the god of this world by conforming his kingdom to the worldly ideas of Israel. The temptation is to turn away from the path of self-denial, the cross and the tomb, and to establish an outward, worldly domain. 10. Get thee hence, Satan. As the tempter was revealed Jesus rebukes him. The word, "Get thee hence," "begone," expresses abhorrence. The adversary is called by name and bidden to depart. Then his reason is added, in the words of Scripture, found in Deut. 6:13. Thou shalt worship the Lord thy God, and him only shalt thou serve. This passage forbids every kind of religious adoration to any other object than Jehovah, whether it be idols, false gods, popes, Virgin Mary, saints, or angels. The three temptations had been met, three times the tempter had been baffled, three times the victory had been won. The first assault had been made through the door of appetite, "the lust of the flesh;" the second through vain glory, "the lust of the eyes;" the third through ambition, "the pride of life." All had appealed to Jesus to turn away from the pathway of self-denial and suffering marked out for him. All had been met by the shield of faith, and the tempter beaten back by the word of the Spirit. 11. Then the devil leaveth him. Luke adds, "for a season." When the devil is resisted he always flees. Angels came and ministered to him. When he fought off the tempter, after the victory was won, angels came to minister to him. I suppose this ministry was to supply him with food, but they also would afford spiritual sympathy. 12. Now when he heard that John was delivered up. A long period lapses between the temptation and the next event recorded. Matthew does not try to follow the order of events, and he now passes over more than a year. This year had been actively employed. The intervening events are, (1) the return of Jesus from the wilderness to Bethabara, where the first disciples are called (John 1:15-37); (2) the return to Galilee and the miracle at Cana (John 2:1-11); (3) the first passover of the Lord's ministry in Jerusalem and the temple cleansed (John 2:14-25); (4) interview with Nicodemus (John 3:1-21); (5) ministry in Judea (John 4:3); (6) leaves for Galilee, passes through Samaria, conversation at Sychar (John 4:4-42); (7) heals nobleman's son (John 4:46-54); (8) a period of retirement in Galilee, John imprisoned (Matt. 4:12); (9) attends feast in Jerusalem, miracle at pool of Bethesda (John 5); (10) returns to Galilee, April a.d. 28. We thus see that an interval of more than a year elapsed between the temptation and the imprisonment of John. John was thrown into prison because he rebuked Herod (Matt. 14:4; Mark 6:17). Withdrew into Galilee. From prudence (John 4:1). Christ had been teaching in Judea (John 4:2). 13. Leaving Nazareth. Because rejected there (Luke 4:16-30). Dwelt in Capernaum. At that time a city of 30,000 inhabitants on the northwest shore of the Sea of Galilee. It was one of the chief cities of Galilee, had a synagogue, a Roman garrison, and a customs station, with Matthew as the tax gatherer. It has long since disappeared. It was called "Christ's own city" because he made it an earthly home. It was on the border between the tribes of Zebulon and Naphtali. 14. That it might be fulfilled. Matthew's way of saying: "Thus was fulfilled." The passage quoted is found in Isaiah 9:1, 2. 15. By the way of the sea. The Sea of Galilee is meant. 16. The people. Those of the region just described. Sitting in darkness. In religious ignorance. Saw great light. Christ, the Light of the world. In the teaching of Jesus in the region described by the prophet there was a remarkable fulfillment of the prediction. 17. From that time. Probably from the time of the settlement of Jesus in Capernaum. Jesus began to preach. This is the beginning of the Galilean ministry. And to say, Repent, etc. The message that Jesus now preaches is identical with that of John the Baptist. See Matt. 3:2. He commands repentance, and declares the kingdom of heaven is at hand, not yet come, but near. All is still preparatory. Jesus had not yet declared himself as the Messiah. 18. Walking by the sea of Galilee. So named from the province of Galilee on its western side. It is about thirteen miles long and six miles wide in the widest place. The Jordan runs through it. On its borders Jesus lived, taught, and did most of his miracles. Saw two brethren. These two brethren, Peter and Andrew, were already disciples (John 1:35). Simon was the name of the first until Christ changed it to Cephas, or Peter. Their home was at Bethsaida on the Sea of Galilee (John 1:44). They had been John's disciples, but he directed them to Jesus. They were fishers. A humble, but honorable, occupation. 19. Follow me. Already disciples, they were now called to preparation for apostleship. 20. Straightway left their nets. They obeyed at once. Thus Christ ought always to be obeyed. No excuses for delay were offered, or should ever be. 21. Saw other two brethren. James and John, the sons of Zebedee. They were fishermen also, are supposed to have been cousins of Jesus, probably were already disciples (John 1:29-42), but were now called to preparation for their great work. In a ship. A small fishing vessel. The Revision says, "boat," which gives the idea. 22. They left their father. At once. They had received a higher call. No earthly preference can excuse a rejection of the call of Christ. 23. Jesus went about all Galilee. In the next three verses are condensed the labors and teaching of a long period, of which a detailed account is given in the following chapters. Teaching in their synagogues. The synagogues, the Jewish houses of worship, where the Jews met every Sabbath, furnished Jesus a congregation and a suitable place for teaching. It was customary to read the Old Testament in course, and after the reading, a teacher or a rabbi, was usually called on to speak. The custom gave Jesus, and his apostles after him, a fine opportunity to declare the New Covenant. The Synagogue is so often named in the New Testament that one ought to clearly understand its character. It corresponded to the Christian congregation. Wherever ten Jews were found it was their duty to form a synagogue. It had its elders, of whom the president was called the "ruler" of the synagogue. The ruler presided over the worship, and all the elders sat on raised seats. These were "the chief seats" that the Pharisees liked to sit in. There was a set lesson from the Scriptures for each Sabbath, for they were read in order. The reader was appointed by the ruler and might be any member. On one occasion we learn that Jesus was the reader. After the reading and prayers there was an opportunity for any Jewish theological teacher to speak. Of this opportunity Jesus, and later, Paul often availed themselves. The service of the synagogue in our times is, in many respects, similar to that of the time of Christ. The officers of the synagogue had the power of scourging, of suspending, or of excommunicating (casting out) offenders. [2] Preaching the gospel of the kingdom. Gospel means "good news." He announced the good news of the speedy advent of the long expected kingdom of the Messiah. He did not, however, at this time proclaim himself to be the Messiah. Healing every sickness. He sympathized with all human affliction and healed the body in order that he might heal the soul. 24. His fame went through all Syria. The great Roman province north and east of Palestine, and, at the time of our Savior, including the latter. The cities of Damascus and Antioch were in the province. Possessed with devils. The word demon is the correct translation, and means an evil spirit. Persons were actually subject to the control of demons. Of this there is the following proof: (1) Supernatural strength (Mark 5:4). (2) Mind is not the source of blindness (Matt. 12:22). (3) Insanity cannot divine (Acts 16:17). (4) Demons knew Jesus (Mark 1:24). (5) Jesus addresses the demons (Matt. 8:32). (6) Demoniacs confess this control (Mark 5:9). (7) Apostles assert it (Luke 10:17). (8) Jesus admitted it (Matt. 12:28). (9) Peter assures use of it (Acts 10:38). Lunatics. Epileptics in the Revision. 25. Great multitudes from Galilee. The fame of his teaching and miracles caused great multitudes to gather from all Palestine. Decapolis. A district containing ten cities east of the Jordan and the Sea of Galilee. Notice, in the ministry of Jesus, (1) He was active; (2) He went where people were; (3) He went where the busiest people were--fisherman, those at work, Simon and Andrew--those preparing to work, James and John; (4) He went where worshiping people were; (5) He went where needy people were. __________________________________________________________________ [2] In the printed edition, this paragraph incongruously appears at the end of the notes on the thirteenth chapter of Matthew. Since the note on Mark 1:21 refers to the note as appearing at Matt. 4:23, the paragraph has been moved to this more appropriate location.--E.S. __________________________________________________________________ Chapter V The Sermon on the Mount Summary --The Beatitudes. The Salt of the Earth. The Light of the World. The Relation of Christ to the World. The Law Not to Be Disregarded. The Law Modified; The Law of Murder; of Adultery; of Divorce; of Oaths; of Retaliation; of Love. 1. Seeing the multitudes. We gather from Luke, chapter 6, that the Lord passed the night in the mountain in prayer; in the morning he chose and ordained the twelve; he then came down to the plain, where he found a vast multitude, whom he taught. Went up into a mountain. Thought to be the "Horns of Hattin," a mountain about seven miles south of Capernaum, near the Sea of Galilee. When he was set. Eastern teachers usually sat while teaching. His disciples came. Not the apostles only, but all anxious to learn and follow him. Disciple means a learner. 2. Opened his mouth and taught. This wonderful discourse of three chapters is to the New Dispensation what the law given from Sinai was to the Old. That was the moral law of Judaism, this is the moral law of Christianity; that was given from "the Mount that could not be touched," this from the Mount of blessing. Compare Luke 6:20-49. 3. Blessed. There follow nine beatitudes, each of which pronounces a blessing upon those who have certain characteristics. The word "blessed" is first applied to God, and means more than "happy," as it has sometimes been translated. Happiness comes from earthly things; blessedness comes from God. It is not bestowed arbitrarily; a reason follows each beatitude. The poor in spirit. The humble, in contrast with the haughty; those sensible of spiritual destitution. The same state of mind is referred to when he speaks elsewhere of a contrite and broken spirit. Is the kingdom of heaven. Such shall become members of the kingdom that Christ will establish. The Jews were rejected from this kingdom on account of their spiritual pride. 4. Blessed are they that mourn. Not all mourners, for there is "a sorrow of this world that worketh death." Godly sorrow is meant, a mourning over sinfulness. See 2 Cor. 7:10. 5. Blessed are the meek. The mild, the gentle, opposed to the proud and ambitious, the kind who succeed in such a kingdom as the Jews expected. Shall inherit the earth. The land; Canaan as the type of all blessings. It is the heavenly land especially that is inherited. The especial reference is to the Messiah's kingdom, of which "the land" of Canaan was a type. 6. Blessed are they that hunger, etc. This implies the same sense of spiritual needs as verses 3 and 4. Hunger is a felt want, in this case a want of righteousness before God, the righteousness that comes from the forgiveness of sins. See Luke 15:17. 7. Blessed are the merciful. The merciful, those who, instead of resenting injury, are ready to forgive, shall obtain the divine mercy. The fifth petition of the Lord's prayer implies that we must forgive if we expect to be forgiven. 8. Blessed are the pure in heart. The Jew, under the tuition of the Pharisees, cared little for the state of the heart, so that outward forms were duly kept. Jesus, however, demands that the heart, the affections, the mind, shall be purified, as the fountain from whence flows the moral and religious life. A pure heart begets a pure life; an impure heart, a corrupt life. They shall see God. Not with the natural eye, but the spiritual vision; by faith. In the pure heart the Lord will dwell and his presence will be recognized. See John 14:23. 9. Blessed are the peacemakers. Not the soldiers of a warrior king, such as the Jews expected but the men who, in the name of the Prince of Peace, go forth to proclaim peace and good will among men. Christ is the great Peacemaker. 10. Blessed are they which are persecuted for righteousness' sake. The Jews expected a conquering kingdom, and its citizens to be lords among the nations, but Christ pronounces a blessing on those who are persecuted, not for misdeeds, but for righteousness. These shall have the kingdom. Doubtless these words have sustained and cheered many a martyr. 11. Blessed ... when men revile you. This is a personal application of what has just preceded. Some of those who listened were reviled by the Jews, and persecuted unto death. For my sake. In the preceding verse it is said "for righteousness' sake." The two expressions mean the same. 12. Rejoice, and be exceeding glad. On account of persecution. The reason why they may justly rejoice is given: Great is your reward in heaven. So persecuted they the prophets. Isaiah is said to have been sawed asunder; Jeremiah was thrown into a dungeon and threatened with death; Elijah was hunted by Ahab and Jezebel. 13. Ye are the salt of the earth. Salt preserves from corruption. The disciples of Christ preserve the world from general corruption. Whatever becomes utterly corrupted is doomed to be destroyed. But if the salt have lost its savour. Salt is worthless if it has lost its qualities. It preserves no longer. It is fit only to be cast out and trodden under foot. So, too, if those who are the salt of the earth cease to communicate saving power, they are fit only to be cast out, and Christ will cast such out of his mouth (see Rev. 3:16). 14. Ye are the light of the world. The business of the church is not only to save, but to enlighten. Christ is light, and his disciples must be light. A city set on an hill. Anciently cities, for the sake of defense, were placed on hills. Such cities are seen from afar. So must the church give forth its light. 15. Light a candle and put it under a bushel. A lamp, in the Revision, which is correct. Candles and candlesticks were not used in Scripture times. It would be foolishness to light a lamp and put it under a bushel measure. 16. Even so, let your light shine. Like the city set on a hill, or the lighted lamp on a stand. We are told, 1. To let our light shine. 2. Before men. 3. By good works. 4. That they may glorify the Father in heaven. Christ is the Light; we will shine reflected light if we walk in his light. If we give forth light it will honor God. 17. Think not that I am come to destroy the law and the prophets. The preceding verses were so opposed to the teachings of the scribes and Pharisees that some might assert that he was a destroyer of the law. He replies that he has not come to destroy it, but to fulfil. He does not say that he has come to perpetuate it. To fulfil. To complete its purpose. He was the end of the law. It was a "schoolmaster to bring us to Christ" (Gal. 3:24), but "after faith is come we are no longer under the schoolmaster." 18. One jot or tittle. Jot means the smallest letter of the Hebrew alphabet, while tittle refers to a simple turn by which one letter is distinguished from another. The expression, "jot or tittle," was proverbial for the smallest part. Till all be fulfilled. "Till," says Dr. Schaff, "implies that after the great events of Christ's life, and the establishment of his kingdom, the old dispensation, as a dispensation of the letter and yoke of bondage, as a system of types and shadows, will pass away, and has passed away (Eph. 2:15; Col. 2:14; Heb. 8:13); while the spirit and substance of the law, i. e., love to God and man, will last forever." 19. Shall break one of the least of these. The Pharisees taught that some commands were more important than others, and that it was a trivial matter to break the smallest commands. The papists still divide sin into mortal and venial. Christ shows that the spirit of obedience does not seek to make such distinction. Shall be least. He may get into the kingdom, possibly, but such a spirit will give him a very low spiritual rank. 20. Your righteousness shall exceed. The righteousness of the scribes and Pharisees has just been referred to (see Matt. 3:7). They claimed to be the teachers and examples of righteousness, but they lacked the humble spirit of true obedience. 21. Ye have heard. Jesus now gives the law a new form to adapt it to his kingdom. It takes a new, a deeper, a more spiritual shape and meaning. By them of old time. In this case, Moses. See Ex. 20:13; Deut. 5:17. Thou shalt not kill. One of the ten commandments. Christ, the Divine Lawgiver, modifies it. In danger of the judgment. The civil courts. The law provided in every city a court of seven judges, who could sentence a criminal to death (Deut. 16:18). 22. But I say unto you. Jehovah had spoken the Decalogue to Israel. Christ assumes the right to amend it. Such a claim is based on a claim of divinity. Whosoever is angry with his brother. Jesus goes back of the murderous act, and forbids the anger and the reproachful words that precede it and are likely to lead it. He places the murderous heart on the level of actual murder. Raca. An epithet of contempt; "empty head," or "spit out," that is, a heretic. The council. The Sanhedrim, the highest court of Israel. It corresponded to our Supreme Court, and had seventy members. Thou fool. The original implies a stupid, wicked fool. Of hell fire. The Greek is "the Gehenna of fire." The term Gehenna arose from the valley of Hinnom, south of Jerusalem, where the Canaanites burned human sacrifices to Moloch. After the return of the Jews from the Captivity they made it a place of defilement, where the refuse of the city was thrown and burned. The name was applied to the place of future punishment by the Jews. The word is often used in the New Testament (Matt. 23:33; 5:29; 10:28; 18:9; Mark 9:43), and always denotes a place of future punishment. 23, 24. Therefore, if thou bring thy gift to the altar. This springs immediately out of the modification of the law, Thou shalt not kill, which required that there should be no anger with a brother. If about to offer a gift on the altar, and the remembrance comes that a brother hath aught against thee, leave the gift, go and make it right with him, and then offer thy gift. This shows that one guilty of wrongs to his fellow-man cannot offer acceptable worship of God. 25. Agree with thine adversary quickly. By adversary is meant an opponent in a lawsuit who is supposed to have a just claim, in this case a creditor. Officer. The same as our sheriff. Under all the old laws debt could be punished with imprisonment. 26. Thou shalt not come out from thence. After the debtor was cast into prison he was held until the debt was paid, and if it were not, he remained in prison until he died. Farthing. A small, insignificant copper coin. The warning against lawsuits is clear, but there is a higher idea still. The Lord would warn us to make everything right before it is too late. Before the judgment there is a chance; after it there is nothing but payment. 27, 28. Thou shalt not commit adultery. The Jewish rabbins held that a man was guiltless who did not commit the act. Christ, as he always did, lays the laws upon the heart. If it is impure, full of unholy desires, one is guilty. It is our duty to keep the heart pure. 29. If thy right eye offend thee. The eye that giveth a lustful look. A licentious passion, or anything that tempts to sin, whether thoughts within, friends, or surroundings. Pluck it out. Cast far from you what would lead to sin. It is profitable. Better to suffer deep mortification by self-denial than to be judged worthy of hell. Body. Used for the whole man. 30. If thy right hand. The same thought as in verse 29, with a new illustration. 31, 32. Whosoever shall put away his wife. The divorce laws were very lax among the Jews. A man could put away his wife "for any cause" (Matt. 19:8). Moses directed a legal letter of divorcement (Deut. 24:1). Christ positively forbids divorce except for unchastity. Marriage is a divine institution, and the obligation is for life (Matt. 19:3-9; Rom. 7:1-3; 1 Cor. 7:10-17). 33. Thou shalt not forswear thyself. (See Lev. 19:12; and Num. 25:2.) The Jews held that this only prohibited swearing falsely and by the name of God. 34, 35. Swear not at all. Christ does not forbid judicial oaths. Note, (1) God sometimes swears by himself (Gen. 22:16, 17); (2) Jesus made oath before the Sanhedrim (Matt. 26:63); (3) Paul made oath to the Corinthians (2 Cor. 1:23). He does forbid all profanity and idle oaths, such as were common among the Jews, and still so defile the mouths of men. Neither by heaven. The Jews held that it was impious to swear by the name of God, but that one could swear "by heaven," "by the earth," "by Jerusalem." One was God's throne, the second his footstool, Jerusalem the city of the Messiah King, all too holy for profanation. 36. By thy head. Senseless, since the oath could have no meaning. Dr. Thompson (The Land and the Book) says the Orientals are still terribly profane, swearing continually by the head, the beard, the heart, the temple, the church. 37. Let your speech be, Yea, yea. All foolish appeals are forbidden. A simple statement is all Christ permits. All beyond is evil, "and cometh of evil." Indeed, it makes one doubt the truth of him who has to confirm every assertion by an oath. 38. An eye for an eye and a tooth for a tooth. The law quoted is found in Exod. 21:23-25 and Lev. 24:18-20. Moses intended it to protect person and property by prescribing what punishment the law should inflict. He who took a life should lose his life; he who robbed another of an eye should be punished by the loss of an eye. The Jews perverted it to justify private retaliation. 39. Resist not evil. Jesus does not forbid the judicial application of the law, but personal revenge, such as was common among the Jews. Instead of turning upon those who injure us, and becoming a party to personal broils, it is the duty of Christians to suffer meekly. Turn to him the other. This must be the Christian spirit, the great law of love, which "endureth all things." This is not a code to be slavishly observed in the letter, but its spirit must always be preserved. See John 18:22, and Acts 23:3, for the application. 40. If any man would sue. That is, is about to sue thee. Take thy coat. The inner garment, the tunic or shirt. Cloak. The outer garment, the covering at night. It could not be held by a creditor (Exod. 22:26-27). Better to give it up, too, than to engage in litigation. Many a poor soul has realized this when it was too late, and the lawyers had divided his property. Avoid lawsuits. 41. Compel thee to go a mile. In those days, when there were no stages, railroad trains, postal lines, or regular means of conveyance, it was common for officers traveling to impress men to assist them on the route. It was a necessary, but oppressive, exaction. Christ directs to yield the service, and double it rather than refuse it. A mile. A Roman word from mille, a thousand. A Roman mile was a thousand paces, 1,520 yards. 42. Give to him that asketh thee. Palestine swarmed with blind, lepers, and maimed, who were dependent on charity. Turn not away. The Lord does not bid to give to every one, not to loan to every one, for this would not be a blessing, but to have a spirit that will be ready to do so whenever it is right. 43. Thou shalt love thy neighbor. See Lev. 19:18. The Jews gave the command a very limited application. For Christ's application, see parable of the Good Samaritan (Luke 10:30-37). It embraces any one so near us as to need and to receive our acts of kindness. Hate thine enemy. A Jewish perversion of the meaning of Deut. 23:6. It exhibits the spirit of the whole heathen world. Plato praises the Athenians because they hated the Persians more than any of the other Greeks. 44. I say ... Love your enemies. The fundamental law of Christ's kingdom. Henceforth love is to be boundless as the ocean. His own earthly life is its perfect application. The enemies are to be conquered by love. See John 3:16. Love will return blessing for cursing, good will for hating, prayers for evil treatment and persecution. Christ on the cross prayed for his enemies; so did Stephen, the first Christian martyr. 45. That ye may be children of your Father. We are God's children when we have the spirit of our Father. We are not if we have the spirit of the world. Our Father above sends blessing, the rain, and the sunshine, on the just and the unjust. He loves all, and even sent his son to have a wicked world because he loved (John 3:16). 46. Do not even the publicans so? The publicans, the gatherers of the Roman tribute, were generally odious, and deemed the scum of the earth, but even they loved those who loved them. 47. Salute your brethren only. The Jews usually disdained to speak to a Gentile, a publican, or a "sinner," but would salute orthodox Jews. Even the Gentiles, the heathen nations, had enough of love for this. Unless the disciples could love better than the Jews, they would be on a level with publicans and heathen. 48. Be ye therefore perfect. To carry out fully this great law of love would lift man to the Divine standard of perfection. This must be the aim of life. We have before us as a pattern for the perfect God; we have the Divine perfection embodied in Christ. It will require a constant struggle while in the flesh to come near so high an ideal, but it must be our continual aim. This does not teach such sanctification that we cannot sin, nor that we, here on earth, attain absolute perfection, but we have placed before us, as a model, the perfect ideal, and we will constantly ascend higher by striving to attain it. __________________________________________________________________ Chapter VI The Sermon on the Mount:--Continued. Summary --The Right and Wrong Way of Righteousness. Charity Not for Show. Our Alms-Giving Not to Be Sounded with a Trumpet. Prayer Not to Be Offered for Public Praise. The Model Prayer. Fasting to Be in Secret. Impossible to Serve God and Mammon. Trust in the Heavenly Father. The First Aim of Life. 1. Take heed that ye do not your righteousness before men to be seen. The Common Version is wrong, and the Revision right, in using "righteousness." The Savior condemns ostentatious piety, and then he singles out three illustrations of his meaning. The Christian is not forbidden to practice righteousness before men, but to make it his object to be seen. 2. When, therefore, thou doest alms. This is the first example. The wrong way, that of the hypocrites, is described. The Greek word rendered hypocrite means a theatrical actor, one who is not real, but acts a part. Their method was to give ostentatiously. In our age the world rings with the praises of the millionaire who gives a few thousands, but is silent concerning the humble ones who have taken from their necessities and given to the same cause. Sound a trumpet before thee. This seems to be a proverbial expression to denote the making of a thing publicly known. The meaning is, when you give to the poor, do not make a show of it. Hypocrite. A Grecian actor. The actors wore masks and appeared to be somebody else than they really were. So, too, the religious hypocrites. 3, 4. Let not thy left hand know what thy right hand doeth. A strong expression, to indicate that there must be no publishing of our alms deeds. That thine alms may be in secret. It is not concealment that is required, so much as to avoid ostentation. Openly. Literally, "in the open place," in the last day, when every secret thing is made manifest. 5. And when thou prayest, thou shalt not be, etc. The second example of the right and wrong kind of righteousness is now given. That men ought to pray is assured. The wrong way is that of the hypocrites, the men who make a public show of their devotions that they may have the name of sanctity. Love to pray standing in the synagogues. These love, not to pray, but to pray where they will be seen, and pray that they may be seen. So the Pharisees took pains to be in some public place, where they could strike an attitude of prayer in the sight of many observers. The same spirit is often seen still. 6. When thou prayest, enter into thy closet. Private devotions are meant, nor is this designed to prohibit prayers in public assemblies. The Lord himself both prayed "in the mountain alone," in the night alone, and in public in the presence of his disciples. We have records of many prayers offered by the apostles in public assemblies. "Thy closet" may mean any secret place. Peter's closet was on the house-top; the Savior's on a mountain alone. 7. Use not vain repetitions as the heathen do. What is forbidden is not much praying, nor praying in the same words (the Lord did both), but making the number of prayers, length of prayers, or time spent in praying, a point of observance and of merit. 1 Kings 18:26 gives an example of the repetitions of the heathen. Mahometans and Catholics still hold that there is merit in repeating certain prayers a set number of times. 8. For your Father knoweth. Here is given abundant reason for short prayers. Many prayers apparently aim to give God information on matters connected with this world. 9. After this manner pray ye. The Savior does not bid us use these words, nor command any set form, but gives this as a proper example of prayer, simple, brief, condensed, yet all-embracing. Our Father which art in heaven. These words reveal a very tender relationship between God and the true worshiper, and base the petition on the fact that the child speaks to the Father. Hallowed be thy name. Of the seven petitions of the Lord's prayer the first three are in behalf of the cause of God; the glory of his name, the extension of his kingdom, and the prevalence of his will. The other four, which are properly placed last, as least important, pertain to our individual needs. No one can offer the first three petitions who is in disobedience. Hallowed. Holy, sacred, reverenced. 10. Thy kingdom come. The Messiah's kingdom had not yet come, but was proclaimed by the Lord as at hand. It did speedily come, but in its fulness, and in its final triumph over evil, it has not yet come. For this coming we may now pray, and the prayer is answered in part by each success of the gospel. Thy will be done, as in heaven, so on earth. None can pray thus who have not merged their own wills into the divine will. He, in effect, prays the prayer of Gethsemane, "Not my will, but thine, be done." It is mockery for disobedient lips to utter such a prayer. 11. Give us this day our daily bread. We are bidden to ask for our bread, not for future years, but for "this day." 12. Forgive us our debts, as we forgive, etc. Debts mean moral obligations unfulfilled--our shortcomings, our sins. Let it be noted with emphasis that God is asked to forgive us as we forgive others. We ask, in other words, that he may mete out to us what we measure to others. 13. Lead us not into temptation. The thought is that God may preserve us from temptations that might lead us astray. No man can pray these words who does not try to keep out of temptation. For thine is the kingdom. This clause, called the doxology, is wanting in the oldest and best manuscripts, and is undoubtedly an addition by men. 14, 15. For if ye forgive men ... your heavenly Father will forgive you. Our Lord makes it a condition of our obtaining forgiveness, that we shall have a merciful, forgiving spirit. 16, 17, 18. When thou fastest. This is the third example of the right and wrong way of righteousness, in contrast. The same principle of doing nothing for mere show is still insisted upon. Fasting is not wrong, and, indeed, is often blessed richly, but not when our object is to appear to men to fast. Of sad countenance. It was common to assume a woe-begone look, put ashes upon the head, and even wear sackcloth, in order to show to the world deep humiliation. This is condemned. Anoint thine head. That is, dress as usual. Wash thy face. The usual practice before eating. Thy Father ... shall reward thee. Our self-denial must be for the eyes of God, not of men. 19. Lay not up treasures on the earth. This forbids, not the laying up of treasures, but laying them up on the earth; that is, the piling up of worldly wealth for worldly purposes. Riches are no sin in themselves, but the improper use of riches is a sin. Where moth and rust corrupt. Unused garments often become moth-eaten; unused coin sometimes rust. All earth treasure will finally perish. Thieves break through. Literally, "dig through." Often robbers in the East dig through the house walls of mud or unburnt brick. 20. Lay up ... treasures in heaven. This is the only way to save our wealth. It is a positive precept. Our wealth must be consecrated to God and used as his work demands. Wealth used for doing good is treasure laid up in heaven. 21. For. This introduces a reason for the preceding precepts. Where thy treasure is will be thy heart. This states a universal truth. A man's heart will be upon what he treasures most. If his treasure is in heaven, heaven will have his heart. 22, 23. The light of the body is the eye. This is not an abrupt transition, but bears on the same subject. If one's eye is diseased, all he sees is wrong. So the mind, or conscience, is the light of the soul. If these be darkened, all is darkness; if these see aright, all is light. 24. No man can serve two masters. He cannot give his heart to two services at the same time. He cannot follow two callings successfully. Ye cannot serve God and mammon. This is the direct application. The Chaldee word "Mammon" means money or riches. It is here personified as an idol. "Mammon" originally meant "trust," or confidence, and riches is the trust of worldly men. If God be not the object of supreme trust, something else will be, and it is most likely to be money. 25. Take no thought for your life. At the time the Common Version was made, the expression "Take thought," meant to be anxious. The Revision properly renders it, "Be not anxious." The Greek word means, "to have the mind distracted." Christ does not forbid prudent forethought. Is not the life more than food? The argument is: God gave the life, and it is higher than food. If he gave it, he will see that it is sustained, if you trust in him. So, too, he made the body. He will see that it is clothed. 26. Behold the fowls of the air. God feeds the birds without their sowing or reaping, but they do the work for which they were created, and God takes care of them. So, too, he will take care of us--not in idleness or improvidence--but if we do the work for which God created us. 27. Which of you can add one cubit, etc. There can hardly be a doubt that this ought to be rendered, "add one cubit to his age," or period of life. The idea is: "What is the use of anxiety? Who, by his anxiety, can add anything to life's journey"? If it is proper to speak of "length of life," it is also appropriate to speaking of adding a cubit to its length. 28. Consider the lilies. While the lilies do not toil or spin, they do their work, draw up sustenance from the earth, and drink in the dew, rain and sunbeams. So we are to do our appointed work. It we do this, trusting in God, he will supply all our needs. 29. Even Solomon in all his glory. To the Jew the court of Solomon was the highest representation of human glory. The magnificence of the court is not only celebrated in Jewish writings, but in all Oriental literature, and it is still proverbial throughout the East. Yet he was never arrayed with the taste and beauty of one of these. It is probable that both birds and lilies were in sight from where the Lord was sitting. 30. If God so clothe the grass of the field. Wild flowers belong to the herbage that is cut with the grass. In Palestine the forests in many localities disappeared thousands of years ago, and in the scarcity of fuel, dried grass and weeds are often used to heat the oven. 31. Therefore take no thought. Have no anxiety over the question of food and raiment. Do your duty, with a full trust in God that he will see that you do not lack for these things. 32. For after all these things do the Gentiles seek. This worldliness, anxiety, and distrust, might do in heathen, who have no knowledge of a heavenly Father, but you have a heavenly Father, and he knows that ye need all these things. 33. Seek ye first the kingdom of God. The promise is made that if we seek it first, and its righteousness, all earthly wants will be supplied. The condition demands, 1. That we seek the kingdom first in point of time. Some propose to secure a competence, and after they have gained it, they will serve God. 2. We must make it first in importance. Everything else must give way before its demands. 3. It must be first in our affections, have our whole hearts. We must "love the Lord our God with the whole heart" (Matt. 22:37). His righteousness. The righteousness that God bestows upon those who are in the Kingdom, Christ's righteousness, the forgiveness of sins in his name. 34. Take, therefore, no thought for the morrow. Again, it should read, as in the Revision, "Have no anxiety about to-morrow." The morrow will take thought for itself. Not "take care of itself," but bring its own cares, anxieties and troubles. We should not foolishly increase our present burden by borrowing trouble about to-morrow. __________________________________________________________________ Chapter VII The Sermon on the Mount:--Concluded. Summary --Motes and Beams. Casting Pearls before Swine. Asking and Receiving. The Golden Rule. The Broad and Strait Gates. Wolves in Sheep's Clothing. The Tree Known by Its Fruits. The Kingdom Entered by Obedience. The Wise and Foolish Builders. The Wonderful Teacher. 1. Judge not, that you be not judged. The term "judge" is used in more than one sense, but Christ's meaning is plain. 1. He does not prohibit the civil judgment of the courts upon evil doers, for this is approved throughout the whole Bible. 2. He does not prohibit the judgment of the church, through its officers, upon those who walk disorderly, for both he and the apostles have enjoined this. 3. He does not forbid those private judgments that we are compelled to form the wrong-doers, for he himself tells us that we are to judge men by their fruits. (See verses 15-20.) What he designs to prohibit is rash, uncharitable judgments, a fault-finding spirit, a disposition to condemn without examination of charges. 2. With what judgment ye judge ye shall be judged. Not by men, but by God. He takes note of the unkind, harsh, censorious spirit, and deals with the man according to his own spirit. There is declared here a great principle that runs through the moral government of God: Whatsoever a man soweth, that shall he also reap. 3. Why beholdest thou the mote that is in thy brother's eye? The Lord uses a figure to show the absurdity of judging severely the faults of others, while we have greater ones. The term translated "mote" means a little splinter, while the beam is something very large. 4, 5. Thou hypocrite, cast out first the beam out of thine own eye. The man who finds fault with another for sin, while he is more guilty, is a hypocrite. A great many are very zealous to convert the world, who are themselves unconverted. 6. Give not that which is holy unto dogs. The dog was regarded an unclean animal by the Jewish law. They probably represent snarling, scoffing opposers. The characteristic of dogs is brutality. To try to instill holy things into such low, unclean, and sordid brutal minds is useless. Neither cast pearls before swine. The swine were also unclean. They would have no use for pearls, and perhaps would rush upon those who scattered the pearls. So, too, there are men so dull, imbruted and senseless, as to reject the pearls of truth. It is our duty to help and to try to save others, but we must use common sense. 7, 8. Ask, ... seek, ... knock. The terms are here used with reference to prayer, and these constitute a climax. Ask implies a simple petition. Seek indicates an earnest search. Knock shows perseverance in spite of hindrances. The three represent earnest prayer. For every one that asketh receiveth, etc. Every one of the class concerning whom the Savior speaks. That class is those who can say, "Our Father in heaven; Hallowed be thy name; Thy will be done." 9, 10. If his son asks bread, will he give him a stone? The assurance of an answer to prayer is based on the fact that God is our Father. He treats his children as a good and wise earthly parent would. No kind parent would mock his child by answering his cry for bread with stones. Bread and fish were the chief articles of food of the Galilean peasant. 11. If ye, then, being evil. Men who have the natural affection of parents, even though sinful men, will not do such things. Whoever believes that the term Father, as applied to God, is more than a figure of speech, must believe in prayer. Give good gifts. Luke 11:13, in the parallel passage, says, instead of "good gifts," "the Holy Spirit," as though this is heaven's greatest blessing. 12. Whatsoever ... do ye even so to them. This does not imply that we are always to do to others as they wish, but what we would like to have done to ourselves if we were placed in their condition and they in ours. We might injure them by complying with their foolish wishes. A maxim similar to the Golden Rule is found in the teachings of various sages; Socrates among the Greeks, Buddha and Confucius among the Orientals, and Hillel among the Jews. But the other teachers do not come up to Christ's standard. Their maxim is negative and passive. They say: "Do not do to others what you would not have done to you." It is a rule of not doing, rather than of doing. 13. Enter ye in at the strait gate. The leading thought of the whole discourse is the kingdom of heaven and its conditions. Hence, when the Lord says, "Enter ye in," he means into the kingdom of heaven. Nearly every town in Palestine is surrounded by walls and is entered by gates. The principal ones are wide, with double doors, closed with locks and fastened with iron bars. The "strait gates" are in retired corners, are narrow, and are only opened to those who knock. 14. For strait is the gate. What is it, Augustine asks, that makes this gate so strait to us? It is not that it is strait, or narrow, in itself, but that we want to take in our pride, our self-will, our darling sins. Few there be that find it. It has been to be sought. The reason that men do not find it is not because it is hard to find, but because they prefer to walk in the broad way. 15. Beware of false prophets. The word prophet, as used in the Scriptures, means any one who teaches authoritatively the will of God. A false prophet is one who is a false teacher. Christ refers to the scribes and Pharisees. Come to you in sheep's clothing. While appearing as harmless as sheep they are wolves. 16. Ye shall know them by their fruits. This common figure is wonderfully expressive. Not leaves (professions), or appearance, are the proper tests of the life that is in the tree, but the fruit it bears. We are to test men and every institution by this principle. Grapes of thorns. Two of the most highly valued fruits of Palestine are grapes and figs. Nothing is more common than thorns and thistles. Geike says that it is the land of thorns and thorny plants. Good fruit cannot be expected on such evil stocks. 17, 18. A good tree cannot bring forth evil fruit. The Lord points to the uniform law of nature. Every tree bears after its kind. As is the tree, so is the fruit. The same principle holds good in the moral world. A good man will show forth good deeds, while a bad man will bear fruit according to his nature. 19, 20. Every tree, ... is hewn down, and cast into the fire. The test of good and bad trees, good and bad men, good and bad systems, has been presented. Now the figure is carried farther to show their destiny. The Savior states a principle that seems to run through the whole government of God. Whatever is useless and evil shall finally be swept away. 21. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom. The Lord has shown that the entrance into the kingdom is through the "strait gate." He now shows more particularly what is needed to enter. Certain ones are described who cannot enter in. "Not every one" implies that some who say, "Lord, Lord," etc., shall enter in. Those enter who do the will of my Father. No one can be a citizen of the kingdom who does not obey the King. 22. Many will say to me in that day. The great day of the Lord. Lord, Lord, have we not prophesied in thy name? The Lord chooses out of the greatest class of non-doers to show that all such will fail of entrance. They have omitted the one thing needful, a faithful obedience. 23. I never knew you. "I never knew you" must be accepted in its deeper signification of "recognizing the disciples." Augustine says that for Christ to say, "I never knew you," is only another way of saying, "You never knew me." Depart, ... ye that work iniquity. In spite of all their professions they had been evil doers. Their religion expended itself in professions and prayers. Hence, in "that day" they are commanded to depart. What it is to so depart we may learn from Matt. 25:41. It is evident from this passage that many are self-deceived. 24. Every one that heareth these sayings of mine. The words that he has spoken in this discourse, and all his teachings. I will liken him unto a wise man. The wise man, with wise forethought, has built on a firm foundation. In a country with a rainy season and heavy floods this was essential. The man who "hears and does" Christ's words is building upon the rock (Matt. 16:16). 25. The rain descended ... and it fell not. Palestine is a country of torrents and sands. This verse gives a picture of the sudden violent storms and sweeping floods which are so common during the rainy season. The house founded upon the rock could not be undermined and destroyed, but would stand firm. So, says the Lord, shall it be with those who hear and obey. "They shall stand in the judgment" (Psa. 1:5). 26. Heareth these sayings ... and doeth them not. The hearer who obeys not is likened to the foolish man who built his house on the sand. Every one knows how transitory and shifting is a sandy foundation. Whole towns on the Missouri or lower Mississippi have been undermined and gone into the vortex because they were built upon the sand. So will fall the disobedient. 27. Great was the fall of it. The Lord describes the thoughtfulness of the builder on the sand, the storm and the utter destruction. There is an awful solemnity about this close to the wonderful sermon. 28. The people were astonished at his doctrine. At his teaching. No wonder they were astonished. The whole world still wonders as it studies this sermon. 29. As having authority. He spoke, not as a man, with human doubts and limitations, but as one who was omniscient. He came from God, and spoke as one divine; not as a human, hesitating, halting, limping expounders like the scribes, the interpreters of the Scriptures. On what are you building, my brother, Your hopes of an eternal home? Is it loose, shifting sand, or the firm, solid rock, You are trusting for the ages to come? Hearing and doing, we build on the Rock; Hearing alone, we build on the sand; Both will be tried by the storm and the flood; Only the rock the trial will stand. --H.R. Trickett. __________________________________________________________________ Chapter VIII Miracles at Capernaum and on the Sea Summary --The Leper Healed. The Servant of the Centurion Healed. Great Faith. Sitting in the Kingdom with Abraham and Isaac and Jacob. Children of the Kingdom Cast Out. Following Christ. The Storm on the Sea. The Disciples in Terror. The Storm Quelled at His Voice. The Gergesene Demoniacs Healed. The Swine Perish in the Sea. 1, 2. A leper came. Compare Mark 1:40-45; Luke 5:12-15. Leprosy was a dreadful and hopeless disease. It begins as a skin disease, defies medical skill, and is a kind of living death. Dr. Schaff says: "Near the Jaffa gate of Jerusalem I saw, in 1877, these miserable creatures with withered limbs imploring aid, and visited a hospital of incurable lepers." There are various forms of the disease, but white leprosy seemed most common among the Hebrews. With it the sufferer became white from head to foot. The leper, by the law of Moses, was regarded unclean, was separated from the people, was regarded as death, and the disease was a type of sin. See Lev. 13:1-12; 2 Kings 5:27; Num. 5:2. Lord. An expression of faith, as well as the words that follow. 3. Touched him ... straitway his leprosy was cleansed. To touch a leper was forbidden, and carried ceremonial defilement, but at the touch of Jesus the source of the defilement fled, and the leper was clean. At the touch of Jesus all impurity flees. 4. Tell no man. This was forbidden until the man was officially declared to be healed. He could not enter society until the priest had so declared. To blaze the story abroad as a miracle of Jesus might prevent such a declaration on account of prejudice. Besides, the Lord often forbade noising abroad his cures, for various reasons, chiefly because the multitude so thronged him. Offer the gift Moses commanded. See Lev. 14:10, 22, 30, 31. For a testimony. An official proof of the miracle. 5. When Jesus entered Capernaum. See note on Matt. 4:13. His return to the place he made his home after the Sermon on the Mount and healing the leper. Compare Luke 7:1-10. There came unto him a centurion. A Roman military officer, corresponding to our captain. All Palestine was under Roman military government at this time, with headquarters at Caesarea, and soldiers in every leading town. This centurion probably commanded the company stationed at Capernaum. He was, of course, a Gentile. We learn from Luke 7:3, he came to Jesus, not in person, but by Jewish elders, whom he supposed would have more influence with the Lord. These elders interceded more readily because he had built them a synagogue (Luke 7:5), either to secure favor, or because he was, like Cornelius, a devout man. In the ruins of Tel Hum, supposed to be Capernaum, are yet found the foundations of a synagogue, one known by certain characteristics to have been built in the Herodian period, and there can hardly be a doubt that it was the one built by the centurion, and in which Christ often preached. See Edersheim's Jewish Social Life, page 255. 6. Lord, my servant lieth at home sick of the palsy. Luke says his servant "was dear unto him," and the whole account of Matthew indicates intense solicitude. Paralysis, or palsy, was a common disease in those days. (See Matt. 4:24.) Alford says, "The disease of the text may have been tetanus, or lockjaw, which the ancient physicians included under paralysis." Luke says that "he was ready to die." 7. He saith to him. Luke tells us that he started at once, but was interrupted by what follows. 8. The centurion answered. Through friends whom he had sent for this purpose (Luke 7:6). I am not worthy that thou shouldest come under my roof. This humility was partly due to his consciousness that he was a Gentile. Rigid Jews did not hold social intercourse with Gentiles, and the centurion may have supposed that so holy a Jewish teacher as Jesus would hesitate to come under his roof. Speak the word only. "Speak only a word" is the idea, and "my servant will be healed." Not even Martha (John 11:21) thought that Jesus could have saved her brother Lazarus without going to him. His faith was great. 9. For I am a man under authority, having soldiers under me. The meaning is: "If I, in my subordinate station, am obeyed, how much more thou, who art over all, and whom disease serve as their master." As he could say, "Go," to a soldier and was at once obeyed, so Jesus could say, "Go," to the disease, and it would obey him. 10. When Jesus heard it he marvelled. There are two cases in the Lord's history where he is said to have marvelled; here and in Mark 6:6. In one case he marvels at the faith of a Gentile; in the other at the unbelief of the Jews. I have not found so great faith, no, not in Israel. The greatness of his faith is shown in his lofty conception of the power and dignity of Christ. This great faith was found, not in Israel, but in a Gentile. In one case beside, that of the Syrophoenician woman (Matt. 15:28), also a Gentile, the Lord commends the greatness of faith. 11. Many shall come from the east and west. The terms, "the east and the west," the extreme points of the compass, are taken to indicate the regions that are far away, the whole world. The Lord means not only those who are geographically far away from Israel, but those who have been far away spiritually, Gentiles as well as Jews. Shall sit down with Abraham, and Isaac, and Jacob. The Jews were accustomed to speak to the delights of the Messiah's kingdom as a feast with the patriarchs. The language implies intimate domestic intercourse and fellowship. The kingdom of heaven refers, here, rather to the eternal blessed state than to the church on earth. 12. But the children of the kingdom. The Jews, the natural children of Abraham, the "Father of the faithful," heirs of the promises made to him. Cast out. Because they rejected the Messiah, in whom all the promises center. Into outer darkness. The history of the Jews for 1,800 years has been a fulfillment of this passage. There shall be weeping and gnashing of teeth. There is a hint at the wretchedness of a future state of punishment. 13. As thou hast believed. The centurion believed that Jesus could heal his servant by speaking the word. In that hour. At the moment these words were spoken the servant was well. 14. Peter's wife's mother. Compare Mark 1:29-34; Luke 4:38-41. Peter, whom the Catholics make the first of the popes, was, therefore, a married man. See also 1 Cor. 9:5. Malarious fevers are still common in the vicinity of Capernaum, due probably to the adjacent marshes. 15. Touched her hand. He could heal by a word, or by his touch. At his touch the fever left her. Ministered. Was well, and able to prepare a meal for the Lord. 16. They brought many. See also Mark 1:32. Possessed with devils. See note on Matt. 4:24. Healed the sick. The sick were diseased in body; the demoniacs were spiritually diseased. 17. Spoken by Isaiah. In the beautiful picture of the Messiah in chapter 53. 18. Now when Jesus saw multitudes about him. The multitudes had gathered to listen to his teaching, or to behold his miracles. The sea was only six miles wide, and the Savior often crossed it in order to secure retirement. There is no deep recess in the eastern hills; no towns along its banks corresponding to those in the plain of Gennesareth. 19. A certain scribe said, ... I will follow thee. Compare Luke 9:57-62. Though this scribe belonged to a class which, as a body, rejected Christ, he was disposed to be a disciple (see verse 21), but had not counted the cost. See note on Matt. 2:4. 20. Jesus saith unto him. He rejects not this man's offer, nor refuses him the liberty to follow him, only he will have him know what he is doing and "count the cost." The Son of man. It is the name by which the Lord ordinarily designates himself as the Messiah--the Son of God manifested in the flesh of Adam; the second Adam. Not where to lay his head. He, as the "Son of man," did not possess what the humbler animals claim, a home. 21. Suffer me first to go and bury my father. There are two views. 1. That his father was already dead, and he wished only to attend the funeral and properly observe the last rites. If this view is correct, the Savior meant to teach that the duty to the Lord is higher than any earthly duty, and when one has to yield to the other it must be the lower one. 2. The view is also held that the disciple asked that he might be permitted to remain at home until his father's death and burial, and then follow Christ. That is the more probable view. It was the case of "loving father or mother more than me." 22. Follow me. The highest of all duties, now discharged by becoming his disciple, obeying him and making his life our example. Let the dead bury their dead. Those spiritually dead will attend to the last rites of them who have died naturally. 23. And when he was entered into a ship. Compare Mark 5:1-21; Luke 8:28-40. Boat is a better rendering. It was a small open row boat. 24. There arose a great tempest in the sea. Mark says, "A great storm;" Luke, "There came down a storm of wind;" the word used by Matthew implies a tornado. The Greek word denotes a sudden and violent gust of wind, such as frequently bursts on the lake. All travelers describe the storms as very sudden and violent, caused by the cold air that rushes down from the mountains into the heated depression of the lake. 25. Lord, save us: we perish. The Lord was awakened out of sleep with these words. Their language is that of extreme terror. 26. O ye of little faith. According to Matthew, he characterizes them as of "little faith; according to Mark he asked, How have ye have no faith? according to Luke, Where is your faith? The spirit of the rebuke is the same in all the accounts. Rebuked the winds and the sea. Mark gives the very words of the rebuke: "Peace, be still." 27. What manner of man? The words express astonishment at this new proof of his control, not only over demons and disease, but also over the winds and waves, which obeyed him at a word. 28. Into the country of the Gergesenes. Compare Mark 5:1-21; Luke 8:26-40. Gergesa has been identified on the east shore of Galilee; the "steep place" and "tombs" are still seen. It was a village in the district of the Gadarenes. The Lord landed here after the storm. The Revision has Gadarenes in Matthew, and Gerasenes in Mark and Luke. The simple explanation of this difference is, that Gadarenes and Gerasenes are different names for the inhabitants of the same large district, so called from Gadara and Gerasa, two cities of that region; while Gergesenes is the name of the people of a smaller district within the other, and named from the city of Gergesa. Two demoniacs. Mark and Luke mention only one, the fiercer one, who spoke with the Lord. The tombs. The tombs were caves, natural or artificial, cut in the rock of the hill side, and, hence, suitable for a shelter. Fierce. So violent as to be dangerous (Mark 5:3-5; Luke 8:29). 29. They cried out. This account shows: (1) That demoniacal possession was not simply bodily or mental disease. (2) That evil spirits actually took possession of and controlled human beings. (3) That these controlled the actions and organs of speech of their poor victims. (4) We learn elsewhere that sin prepared the way for the entrance of the demon. Thou Son of God. The demons, like the devil, recognized him. Torment us before our time. These words show that they expected the final triumph of Christ. 30. A herd of many swine. According to Mark, 2,000. They were an unclean animal, kept probably by Jews in violation of the spirit of the Mosaic law; or, if by Gentiles, kept in violation of God's law for the land of Israel. 31. Suffer us to go into ... the swine. Why this request we do not know; perhaps it was malicious; perhaps to have an animal habitation. 32. Go. A permission, not a command. Rushed ... into the sea. Maddened, the swine rushed down the steep declivity into the sea. If we knew all the facts we would see more fully the righteousness of the Lord's permission. Perhaps the loss of the swine was a punishment. Perhaps it was to show that evil works its own destruction. 34. The whole city came out to meet Jesus. Filled with wonder and fear by the story. Besought him that he would depart. Partly from awe of one with such power; partly, perhaps, from fear of loss of more property. The Lord, bidden to depart, never returned. In this fact is a significant lesson. Mark tells us that the healed demoniac became a preacher of Christ in his own country. __________________________________________________________________ Chapter IX The Ministry at Capernaum Summary --A Paralytic Healed. The Charge of Blasphemy. Christ's Power to Forgive Sins. Matthew Called. Eating with Publicans. New Cloth on an Old Garment. The Daughter of Jairus. The Woman with Bloody Issue Healed. The Damsel Restored to Life. Two Blind Men Made to See. Preaching in the Synagogues. 1. He entered into a ship. The last chapter left the Savior in the country of the Gadarenes on the eastern side of the lake. He now returns to Capernaum. Came into his own city. Capernaum, so called because, after leaving Nazareth, he made Capernaum his Galilean home. 2. They brought to him a man sick of the palsy. Compare Mark 2:1-12; Luke 5:17-26. A helpless paralytic, unable even to walk, but anxious to be brought to the great Healer. Seeing their faith. That of the four bearers of the helpless man, and the man himself. The sick man and his friend showed their faith by overcoming great obstacles in order to come to Christ for help. Mark informs us that there was such a crowd that the palsied man had to be let down through the roof. Saith to the sick of the palsy. Palsy is a contraction of the word paralysis. A disease which deprives the part affected of sensation or the power of motion, or both. Thy sins be forgiven thee. The Revision says, "Thy sins are forgiven." The Greek is in the past tense. Possibly he had brought his sickness upon himself by means of his sins; but was now penitent. 3. Certain of the scribes said within themselves. They had scented heresy from afar, and came from Jerusalem to pry into the teachings of the Prophet of Galilee, as the people called him, (see Luke 5:17). Scribes. The learned class, the official expounders of the Scriptures, the theologians, the jurists, the legislators, the politicians, and, indeed, the soul of Israel. This man blasphemeth. By professing to forgive sins, the prerogative not of man, but of God. If Christ were but a man, as they imagined, the scribes would have been right. And yet, so far, he had not said that he forgave the sins, but merely declared them forgiven. This was the beginning of the opposition that ended with the cross. On the same accusation of blasphemy, now first made, the Sanhedrim condemned him to death (Matt. 26:65). 4. Wherefore think ye evil in your hearts? They had said nothing aloud, but he read their hearts. 5. Whether is easier to say, Thy sins be forgiven thee. To say, "Thy sins be forgiven thee," was easy, for no visible result could test the saying. To say, "Take up thy bed and walk," was not apparently so easy, for failure would cover with confusion. He said the last, leaving the inference--If I can do the most difficult, then I can do the easier. 6. But that ye may know. By doing that which is capable of being put to the proof, I will vindicate my right and power to do that which in its very nature is incapable of being put to the proof of the senses. The Son of man cannot simply mean a man, or a mere man, since the powers in question do not to men as such. The true sense is determined by Daniel 7:13, where the phrase is confessedly applied to the Messiah, as a partaker of our nature. Hath power on earth to forgive sins. "Authority" is a better rendering than "power," and it is so given by the American Revision Committee. He had "authority" from the Father who had sent him, and who had committed judgment to his hands on earth. Sins are against God, and therefore only God can forgive them; for in the nature of things only he can forgive against whom the offense has been committed, but Jesus was "God manifest in the flesh." I can forgive sins committed against myself, but not those committed against my neighbor, much less those against God. Christ's argument here affords a fair test of all priestly claims to absolve from sin. If the priest has power to remit the eternal punishment of sin, he should be able, certainly, to remit the physical and temporal punishment of sin. This Christ did; this the priest does not, and cannot do. 7. And he arose, and departed to his own house. It may be regarded as an enacted parable of sin and redemption. The paralytic typifies the sinner, by his original helplessness (Isaiah 40:30; John 6:44; 15:5); faith was demonstrated by his earnestness to come to Christ in spite of obstacles (Psa. 25:15; 86:2, 7); and the power of divine grace, in the ability to obey Christ's command, received in the very attempt to comply with it (Phil. 4:13). 8. The multitude ... marvelled. Why should they not? "His name shall be called Wonderful" (Is. 9). 9. Saw a man named Matthew. Compare Mark 2:13-17; Luke 5:27-32. Such is the modest introduction of himself that Matthew gives. He was also called Levi (Luke 5:27). At the receipt of custom. He was a tax collector, a publican, whose business it was to collect the Roman taxes. Follow me. Like Peter, Andrew, James and John, he was called from his business, and left at once. Like them, he was probably a disciple of John, and before this a disciple of Jesus, but now called to apostleship. Arose and followed. Thus promptly the call of Jesus ought always to be obeyed. 10. As he sat at meat. At a meal. In the house. The house of Matthew. Matthew made a feast (Mark 2:15; Luke 5:29). Many publicans and sinners came. Matthew's old associates. Luke says they were invited. Publicans. Collectors of the Roman tax, usually Jews, but hated because they collected a hateful tax, often, too, grasping and unscrupulous. Sinners. Persons excommunicated from the synagogue. An orthodox Jew would not eat with them. When the term sinner is applied to a woman, it usually means an outcast. 11. When the Pharisees saw it. They were not at feast, but were on the watch. Why eateth your Master? etc. The strict Jews would not eat with Gentiles, and these classes were regarded by them on a level with the heathen (Acts 11:3; Gal. 2:12). 12. They that are whole need not a physician, etc. In other words: "If these people are as sinful as you allege, they are the very ones who need a Savior." 13. I will have mercy and not sacrifice. See Hosea 6:6. The Pharisees had never learned the meaning of this passage, which teaches that kind hearts and helpful deeds are more pleasing to God than outward ceremonial. Sacrifice is right, but mercy is first in importance. I came not to call the righteous, etc. My mission in the world is to save sinners. 14. Disciples of John. Some who still held aloof from Christ, and really sympathized with the Pharisees (Luke 5:33). Why do we and the Pharisees fast often? The Pharisees fasted twice a week (Luke 18:12), and these disciples imitated them. They could not understand why he did not require similar austerities. 15. The children of the bride-chamber mourn. The friends of the bridegroom, for the bride was brought to his father's house. Fasting was usually a sign of sorrow. He was himself the Bridegroom, and still with his disciples. When the bridegroom will be taken from them. An allusion especially to the crushing sorrow when he was crucified and buried. Real fasting takes place when there is real occasion for it. See Acts 13:2; 14:23; 2 Cor. 6:5; 11:27. 16. No man putteth, etc. Two illustrations follow to show the folly of patching up, or reforming, an old, worn out religion like Judaism. New cloth. Cloth that has been shrunk. In shrinking it would tear the old cloth around it, and make a worse rent than before. 17. Neither do men put new wine into old bottles. New wine is unfermented wine. The bottles were not of glass, but of skin, the kind that is still used in Palestine, where nothing changes. Old skin bottles would become tender with age and burst during the fermentation of the wine. 18, 19. There came a certain ruler. One of the rulers of the synagogue (probably of the synagogue of Capernaum). One of the elders and presiding officers, who convened the assembly, preserved order, invited readers and speakers. His name was Jairus (Mark 5:22; Luke 8:41). Matthew, Mark, and Luke all give this account. From them we learn that the maiden was twelve years old, was dying when the ruler started, was dead when he spoke to Jesus. Compare Mark 5:22-43; Luke 8:41-56. 20. On his way to the house of Jairus another miracle was wrought. And, behold, a certain woman. I think the circumstances of the narrative render the inference almost certain that this account was meant for the consolation of those multitudes of stricken women in all ages who seem to be afflicted with sorrows in very unequal measure, compared with the stronger, and generally, also, the more depraved, sex.--W. H. Thomson, M.D. An issue of blood. A hemorrhage either from the bowels or the womb, probably the latter. Came behind and touched the hem of his garment. The ordinary outer Jewish garment was a square or oblong piece of cloth, worn something like an Indian blanket. 21, 22. Touch but his garment. The Jews paid to the fringe a superstitious reverence. Sharing the superstition, this woman touched it in hope of cure. Thy faith hath made thee whole. Literally, thy faith hath saved thee. Her faith, of course, had not been the cause of her cure. Christ's power had been that. But her faith was the condition on her part. Hence it might be represented as having "made her whole." The student should observe that hers was not a passive faith, but it led to action. A passive faith is a dead faith. 23. And when Jesus came into the ruler's house. He healed the woman on the way. Saw the minstrels. The Jews, like other Orientals, were wont to employ professional mourners, minstrels who made plaintive music, or wailed. 24. Give place, for the maid is not dead, but sleepeth. The reality of the death is not denied, but only the fact implicitly assumed, that death will be followed by a resurrection, as sleep is by an awakening. Laughed him to scorn. The company of mourners was certain that the child was dead and, understanding neither the language nor the power of Jesus, laughed in derision. 25. When the people were put forth. Luke (8:51). says that Peter, James and John, and the father and mother of the maiden were permitted to remain He took her by the hand. As we learn from one of the parallel accounts, he said to her, Talitha cumi. This is Aramaic, the language generally spoken by the common people in Palestine at the time of Christ. The words mean: "Rise, my child." They were immediately obeyed. She arose, and walked. 26. The fame went abroad. Mark dwells emphatically upon the astonishment felt by the parents (see Luke), but shared doubtless by the three apostles. 27. Two blind men followed him. This account is given only by Matthew. Blindness is still very common under the burning sun and among the blinding sands of the East. No sight is more common than blind beggars. The want of attention to the eye when first diseased is one reason why this affliction is so common. Have mercy on us, thou son of David. The title, "son of David," applied to Jesus by these blind men, as well as by those healed at Jericho, implied his Messiahship, as it was understood that the Christ was to be the son of David. 28. The blind men came to him. Not until he was come into the house he was seeking. Believe ye that I am able to do this? He demands, as condition of the blessing, that there should be an expression of faith. 29. According to your faith be it unto you. Faith is the hand which takes what God offers, the spiritual organ of appropriation. 30, 31. Jesus strictly charged them, etc. Their changed condition would sufficiently tell the story without their indiscreet babbling. They failed to obey, which they should have done, whether they understood the reason of the command or not. Note the three great lessons about our Lord: (1) He is the Life. He not only breaks the bonds of mortal death, but endows the soul with spiritual life. (2) He is the infallible Physician. Diseases of the body, sorrows of the heart, and sins of the soul that no man can heal, disappear at his touch. (3) He is the Light of the world. At his word sightless eyes see. At his word darkened souls are flooded with light. 32, 33. A dumb man, possessed with a devil. Compare Luke 11:14. A complication of physical and spiritual maladies. See note on Matt. 8:29. It was never so seen in Israel. Filled with wonder at the cure, the multitude declared that no prophet had ever done such wonders. They were right. 34. The Pharisees said. With their usual perverseness they gave a sinister explanation. By the prince of the devils. In other words: He gets power from the devil, instead of God, to cast out demons. 35. Jesus went about all the cities. He began to widen the area of his ministry. 36. When he saw the multitudes, he was moved with compassion. The Lord seldom looked upon a crowd of the poor, lost, human beings without being moved with tender compassion. Because they fainted, and were ... as sheep having no shepherd. A figure representing their spiritual condition. They "fainted" under the burdens placed on them by pretended shepherds, Pharisees and scribes. They wandered, as sheep left without care. 37. The harvest truly is plenteous, but the laborers are few. First the people are represented under the figure of sheep, scattering abroad, without a shepherd's care; next as a ripe and abandoned harvest, ready to be lost unless reapers are sent to gather it. 38. Pray ye therefore the Lord of the harvest. The Lord of the harvest is Christ. When we pray the Lord for anything we must work to fulfill our own prayers. If we pray for laborers, we must be willing to become laborers ourselves, or to send and sustain other laborers. __________________________________________________________________ Chapter X The Call and Charge to the Apostles Summary --The Twelve Apostles. The Charge. To Whom Sent. How to Go. What to Preach. What to Do. How to Act If Received or Rejected. Persecution. Prudence Required. Trials to Be Met. Need Have No Care for a Defense. Fear Not Men, but God. The Father's Care. Not Peace, but a Sword. Loving Christ More Than Father or Mother. No Kind Act Lost. 1. He called unto him his twelve disciples. Compare Mark 3:13-19 and Luke 9:1-6. The twelve had already been called, and had attended the Lord for some time. They were now commissioned and sent forth as apostles. This must be connected directly with the last three verses of the preceding chapter, which should belong to Chapter X. And he gave them power. To do the same kind of works of mercy which Jesus had done, and thus to carry out his mission. Works of mercy and love are inseparable from the true preaching of the gospel. 2-4. Now the names of the twelve apostles are these. Of the twelve apostles there are four lists, found in Matt. 10:2, Mark 3:16, Luke 6:14, and Acts 1:13. They differ in the following particulars: Luke, in the book of Acts, does not insert the name of Judas Iscariot, who was then dead; both in his Gospel and in Acts he entitles the Simon, who, here and in Mark, is called the Canaanite, Simon Zelotes; Matthew gives as the tenth disciple, Lebbeus; Mark calls him Thaddeus; Luke and Acts, Judas of James, i. e., either son or brother of James; and (4) Mark says that James and John were surnamed by Christ, Boanerges, i. e., the sons of thunder. In other respects the four lists are identical. There are three pairs of brothers among them. Andrew and Peter, James and John, James the Less and Judas, or Thaddeus. James and John I believe to have been cousins of our Lord. With the exception of Judas Iscariot, all were Galileans; several of them were by trade fishermen, a laborious and profitable calling; there was neither priest nor scribe among them; all were from the ranks of the common people. 5, 6. Go not into the way of the Gentiles. The Jews called all "Gentiles" who were not Jews. Samaritans. The inhabitants of Samaria, a district between Judea and Galilee; descendants of a remnant of the Ten Tribes, mixed with Gentiles colonized there. They accepted the five books of Moses, but worshipped on Mount Gerizim, instead of at Jerusalem. They and the Jews had been for ages bitter enemies. The lost sheep of the house of Israel. The lost descendants of Abraham, Isaac and Jacob. Compare this commission with the one given to the apostles after the death and resurrection of the Lord (Matt. 28:19). In this commission the apostles are forbidden to go to the Gentiles or the Samaritans, and are confined to the house of Israel. In the other they are commanded to go into "all the world," and to "preach the gospel to every creature;" to go "first to Jerusalem, and to Judea, and to Samaria and to the uttermost part of the earth." The first commission is Jewish; the second is world-wide. Yet both are given by the same Lord; why this wide difference? Because the new dispensation was not ushered in until after the resurrection. The Jewish law, national, exclusive, a wall of partition from Gentiles, was yet in force. Christ, "born under the law," and the apostles also were under it until it was removed. They could not keep it and yet become missionaries to the Gentiles. But when Christ died the old dispensation, the law, died with him. "The handwriting of ordinances was nailed to the cross." The old covenant passed away when the new came into force, sealed with the blood of Christ. After the death and resurrection of Christ, the law ceased to be binding upon the apostles. The distinctions of Jew and Gentile were destroyed. Hence, under the new covenant, the world-wide covenant, there was a new commission that would send the gospel to all the world. The old covenant was with the seed of Abraham; the new covenant embraced all nations. See Heb. 8:13. 7. Preach ... The kingdom of heaven is at hand. John the Baptist, and Christ also, had preached, "The kingdom is at hand." It had not yet been inaugurated. So the apostles were still to preach. It was near, but not in existence. There was no such charge in the second commission. Then "all power in heaven and in earth was in the hands of Christ." He became King after he suffered, and his kingdom was inaugurated on earth on the day of Pentecost. When he was "lifted up" (John 3:15), he became King. 8. Heal the sick, etc. Not only in order to do a beneficent work, but to demonstrate that they had the Lord's commission. 9, 10. Provide neither gold, etc. Because "the workman is worthy of his meat," and those to whom they preached should supply all their wants. Compare 1 Tim. 5:18 and 1 Cor. 9:7-14. This has always been the law of Christ. Scrip. A wallet, or valise. Nor shoes. They were allowed to wear sandals (Mark), such as the common people wore. They should go with simply their ordinary wear. They were required to dress as the people. Nor staves. With the staff each one had, but without an extra supply. A staff was always carried in walking over the rugged mountains of Palestine. 11. There abide. With some one noted for hospitality and worth. They were not to board round from house to house. 12. When you come into an house, salute it. Courteously salute the household. 13. Let your peace come upon it. The Oriental salutation is, "Peace be with you." If the household were hospitable and friendly, let this blessing rest upon them. If they proved unfriendly, leave them to their own course and its result. 14. Shake off the dust of your feet. This was done when there was a positive rejection of the gospel. It was a symbolical act, signifying that all responsibility for the stubborn household or city had ended. Compare Mark 6:11 and Acts 13:51. Nor can the gospel be forced upon an unwilling people in any age. 15. Verily I say unto you. This formula always introduces a very emphatic saying. More tolerable for the land of Sodom, etc. The cities of the Jordan valley destroyed for their sins in the time of Abraham (Gen. 19:1-28). These cities did not have the opportunity, and hence, not the responsibility, of those to which Christ or his apostles preached. 16. As sheep in the midst of wolves. Defenseless by human means, among the fierce and cruel; among bitter enemies. Be wise as serpents. Prudent, discreet. Serpents are very cautious in avoiding danger. Harmless as doves. Guileless and innocent as doves. The dove, peaceful, never preying on other birds, has always been a symbol of innocence. 17. Beware of men. The wolves. To councils. To the local courts to be tried for heresy and other offenses. In their synagogues. The Jewish assemblages corresponding to modern churches. They will scourge you. This punishment was inflicted on offenders in the synagogues. See Acts 22:19 and 26:11. The Talmud states that scourging was inflicted by the officers of the synagogue. 18. Ye shall be brought before governors. Before the civil tribunals, like criminals. And kings. This was literally fulfilled in the case of James, the brother of John (Acts 12:2), and Paul (Acts 26:1). 19, 20. Take no thought how or what ye shall speak. They are not told to take no thought what they shall preach, but that the Holy Spirit will give them utterance when they make their defense before civil magistrates. Your Father. Not "Our Father." The Savior never says, "Our Father," except when he teaches the disciples to pray, but "My Father" and "Your Father." God was his Father in a different sense from that in which he is our Father. 21. Brother shall deliver up the brother. The rest of the family shall turn upon their own kindred who accept Christ, and become their bitter enemies. This has been fulfilled thousands of times in every age. 22. Ye shall be hated of all men. As they assailed and sought to destroy all evil, and evil is wont to unite against them. Jews and pagans made a common cause against early Christianity. The wicked and perverse hate it still. He that endureth to the end. Holds out faithful. Perseverance gives proof of genuine faith, and is sure of reward. 23. Flee ye into another. They were not to rashly expose their lives where it would do no good, but go elsewhere and continue preaching. Life is a sacred possession, and must not be flung away. It may be given up for the sake of Christ. Till the Son of man is come. A reference primarily, no doubt, to the Lord coming into his kingdom. See Matt. 16:28. He was thus to come in the life time of some of the apostles. He did thus come in the establishment of his kingdom in power on the day of Pentecost. He also came in judgment on the Jews at the destruction of Jerusalem. This event ended Jewish persecution. There is also the final coming to judge the world, but the meaning here does not include that. 24, 25. The disciple is not above his master. The disciples must expect to be treated like the master. Call the master ... Beelzebub. The prince of evil, Satan, is meant. 26. Fear them not therefore. Because Christ shall triumph, and all shall be brought to judgment, where every secret shall be made manifest. 27. What I tell you in darkness. In privacy. The Lord had to teach them in private before he could send them forth. On the house tops. The flat roofs of eastern houses made a conspicuous pulpit. The Lord directs them to speak in the most public manner. In Syria proclamations are still often made from the house tops. 28. Be not afraid. Of men, who can only destroy the body, but cannot harm the soul. But rather fear him, etc. Fear God, who can condemn the soul to banishment. The command is to fear not the displeasure of man, but that of God. In hell. See note on Matt. 5:22. The word in the Greek is Gehenna, not hades. 29. Two sparrows. Among the smallest and least valuable birds, yet under the Divine care. So cheap as to be offered in pairs for an insignificant coin, but God notes the fall of one. 30, 31. The very hairs of your head are all numbered. An assurance of the most special providence over all Christ's disciples. The next verse shows to whom the blessed assurance applies. 32. Whosoever will confess me before men. To confess Christ does not mean to accept some particular creed, but to publicly acknowledge the Lord, and to live before men as his servant. It implies, 1. A confession of faith in him with the lips, such a confession as Peter made, Matt. 16:16, and the eunuch, Acts 8:37. Paul describes this confession in Rom. 10:10. 2. An acknowledgment of Christ by obedience and by giving the life to his service. Confession is a demonstration of faith, (1) by public acknowledgment, and (2) by an obedient life. A verbal acknowledgment of Christ is not enough if the life is a denial, for then it shows that the acknowledgment was a lie. The two must correspond. Him will I confess. Christ sitting on the throne of judgment promises to acknowledge as his own faithful brother every one who has thus acknowledged him before men. 33. But whosoever shall deny me before men. The Jews denied him when they rejected him as Messiah. All who refuse to receive him as their Lord deny him still. The disciple who, through the cares of the world, turns away from Christian life, denies him. Him will I also deny. Those who receive him will be received; those who reject him will be rejected; those who confess him will be confessed, and those who deny him, denied. 34. Think not that I am come to send peace on earth. Christ has to conquer a peace by overcoming the evil that is in the way of peace. Hence, to preach the gospel of purity and peace always arouses the opposition of the evil doer. Evil has to be put down before peace can prevail. Hence, while the great end that Christ proposes is peace, the immediate result of his coming, and of the preaching of the gospel, was opposition and bloodshed. I come ... but a sword. The only sword that Christ or his followers use in the conflict is the Sword of the Spirit, but the persecutor has in every age turned upon them the carnal sword. The sword is sent, because persecutors use it upon the church. 35. For I come to set a man at variance with his father. This was not the Savior's object, but the effect. The conversion of individual members of the family would cause variance. In nearly all quarrels, except those about religion, the members of the same family stand together, but in religious feuds the family circle is often broken and its parts arrayed against each other. 36. A man's foes shall be of his own household. This has been verified thousands of times. Many a convert has been turned out of home and banished by kindred, because he had confessed Christ. 37. He that loveth father or mother more than me. The Lord does not require us to love these less, but him more. Love for him must become the dominant principle of life. Is not worthy of me. Will not be accepted as worthy. 38. He that taketh not his cross. Luke adds, daily; not once, but all the time. The cross is the pain of the self-denial required. The cross is the symbol of doing our duty, even at the cost of the most painful death. Christ obeyed God, and carried out his work of the salvation of men, though it required him to die upon the cross in order to do it. And ever since, the cross has stood as the emblem, not of suffering, but of suffering for the sake of Christ and his gospel. And follow me. To follow Christ is to take him for our master, our teacher, our example; to believe his doctrines, to uphold his cause, to obey his precepts, and to do it though it leads to heaven by the way of the cross. 39. He that findeth his life shall lose it. Whoever counts his life of so much value that he will preserve it by sacrificing his Christian integrity, or will renounce his religion to save his life, will find in the end that he has lost his soul forever for the sake of a few fleeting years; while he who gives up all things, even life itself, will find an abundant reward in the life eternal. All self-seeking is self-losing. The Divine law is always to give in order to receive. 40. He that receiveth you, receiveth me. They would go forth in Christ's name, as his servants and ambassadors. They carried his message, and to receive it and them was virtually receiving him. 41. In the name of a prophet. That is, because he is a prophet. The apostles themselves were prophets. 42. Whosoever shall give to drink to these little ones. By the "little ones" are probably meant Christ's disciples. A cup of cold water only. The smallest act of kindness. If done "because he was a disciple," or out of regard for Christ, he should never lose his reward. Good deeds are never lost. Note the six things here spoken of as belonging to discipleship of Christ: (1) Confessing, or professing; (2) Fighting; (3) Bearing his standard (the cross); (4) Suffering; (5) Following; (6) Giving up life. These are all the duties of the soldier. __________________________________________________________________ Chapter XI The Message from John the Baptist Summary --John Sends from Prison to Christ. Christ's Answer. The Character of John the Baptist. None Greater Before Him. The Least in the Kingdom. The Criticisms of John and Christ. The Woes of Chorazin, Bethsaida, and Capernaum. Wisdom Hid from the Wise, but Given unto Babes. The Sweet Invitation. 2. When John had heard in the prison. Compare Mark 6:14-29 and Luke 7:19-28. John had now been a year in prison, to which he had been sent by Herod Antipas, the tetrarch of Galilee, because he had rebuked his adulterous marriage with his brother Philip's wife (Matt. 14:1-11). Josephus says that Machaerus, a strong fortress built by Herod the Great, the father of Antipas, about ten miles east of the Dead Sea, was the prison. He sent his disciples. To make the inquiry found in the next verse. The course of Jesus was so different from what John himself, in common with other Jews, expected of the Messiah, that after lying in a dungeon for a year, he began to be uncertain. If Jesus was the Christ, why did he not proclaim himself the Messiah King, destroy the power of the Romans and of Herod, and release John himself from prison? So he reasoned. 3. Art thou he that should come? John the Baptist had predicted the coming One (Matt. 3:11). Perhaps John, impatient of the long delay, hoped to incite Jesus to proclaim his Messiahship. 4. Jesus answered and said. Luke states that at that same hour he cured many of their infirmities. After permitting the messengers to see his work, he pointed to it as his answer. Go and shew John again those things which ye do hear and see. To John's question Jesus gives no direct reply. There is something severe in the whole of our Lord's demeanor and language, as if reproving this shaking of John's higher faith in God. 5. Dead are raised. In Luke, the raising of the widow's son at Nain immediately precedes this message; and in this Gospel we have seen the ruler's daughter raised. The poor have the gospel preached to them. It adds to the force of this testimony that the poor had always been overlooked by Pharisees and the Jewish doctors. The ancient philosophers and theologians had no gospel for those who could not pay for it. The climax is preaching the gospel to the poor. Jesus answers John by pointing to his works. They were a more convincing answer than words. What he has done for mankind is still a most convincing demonstration. 6. Blessed is he whosoever shall not be offended in me. This is suggested by John's seeming to have stumbled, not fallen, because Christ had not publicly declared his mission. The Lord does not upbraid, but gives in this way a tender rebuke, implying that he knew what to do with reference to his kingdom. 7. What went yet out into the wilderness to see? An allusion to John's ministry in the wilderness, which had been attended by most of Christ's disciples. A reed shaken with the wind. The reed of Egypt and Palestine is a very tall cane, growing twelve feet high, and is easily bent by the wind. John was not like the reed. He could not be bent by every breath of applause or displeasure. 8. A man clothed in soft raiment? Were you attracted into the wilderness of Judea to see an effeminate courtier? Had he been a pliant courtier he would have flattered Herod, and would not have been thrown into prison for his rebuke of sin in high places. 9. More than a prophet. He was more than a prophet, because he was a reformer, forerunner and way-preparer, as well as prophet. No other prophet ever had so honored an office. 10. This is he, of whom it is written. Of whom Malachi and Isaiah prophesied. See note on Matt. 3:3. 11. Among them that are born of women. Among all of the human race that were before John the Baptist. The world thinks that kings, generals, and statesmen are the greatest of men. But God measures differently. Time, too, measures differently. Herod, now, would hardly be known at all if he had not imprisoned John the Baptist. He that is least in the kingdom of heaven. This shows, (1) That John was not in the kingdom of God. (2) That, as none greater than John has been born of women, no one had yet entered the kingdom. (3) That, therefore, it had not yet been set up, but as John himself, Jesus, and the Twelve under the first commission, preached, was "at hand." (4) All in the kingdom, even the humblest, have a superior station to John, because they have superior privileges. 12. From the days of John the Baptist until now the kingdom of God suffereth violence. The idea is, that from the time when John began preaching, men of violence were trying to force their way into the kingdom. It is compared to a walled city that men try to storm and enter. They tried a little later to make Jesus a king by force. 13. The prophets and the law prophesied until John. For the meaning we must turn to Luke 16:16, where the same words occur with the addition, "since that time the kingdom of God is preached." Then first began the announcement that John was the way-preparer, the forerunner of the King, that the kingdom was at hand, that the old dispensation was about to close. 14. This is Elias, who was to come. Malachi predicted that Elijah would come to prepare the way for the Lord. Christ explains that this was fulfilled in John. He was not the literal, but a spiritual Elijah. See Mal. 4:5. 15. He that hath ears to hear, let him hear. A formula used by Christ to give emphasis to an utterance of especial importance. 16. Whereunto shall I liken this generation? Compare Luke 7:31-35. The Jewish nation is meant. The Lord shows that they were as capricious as children. Children sitting in the markets. All ancient towns had an open market place, which was the great place of resort. 17. We piped unto you. One set of children is represented as having invited another set to play, first in a mock wedding, then in a mock funeral, but the dissatisfied children were pleased with neither, and would neither dance nor lament. 18. John came neither eating nor drinking. At feasts. He lived abstemiously and austerely. He hath a demon. They accused him of being under the influence of evil spirits; of being a crank, or fanatic. 19. The Son of man came eating. Like other men. He was at the wedding feast of Cana (John 2:1-11); at Matthew's feast, (Matt. 9:10), etc. A wine-bibber. There was nothing singular about his social habits. Like all the people, he drank the light, harmless wine of Palestine, either free from, or with a very slight percentage of, alcohol. Our modern wines are very different. A friend of publicans and sinners. See note on Matt. 9:12, 13. Wisdom is justified of her children. Those who are wise will approve both the course of John and his Lord. 20. Then he began to upbraid the cities, etc. Compare Luke 10:12-15. The cities in the vicinity of the Sea of Galilee had, thus far, heard and seen the most of the Lord and had the least excuse for rejecting him. In all the reproofs of Jesus there is sadness in the severity. The very denunciations seem to mourn. Wherein most of his mighty works were done. We know of a number of miracles which had been wrought in these cities, the healing of the centurion's servant, of the son of the nobleman, of the diseased woman, of two blind men, and the raising of the daughter of Jairus. The Scriptures assure us that these were only a very small part of the mighty works he did. See Matt. 9:35. Because they repented not. The great end proposed by the gospel is repentance and a new life. 21. Woe unto thee, Chorazin. Chorazin has long been extinct, and its site is not certainly known. It is named only here and in Luke 10:13. Situated about two miles from the ruins of Tell-Hum, thought to be Capernaum, there are ruins now called Kerazeh, including a synagogue, columns and walls of buildings, supposed to mark the site of Chorazin. Woe unto thee, Bethsaida. The word means "House of fish," and the name would imply that it was a fishing town, and it was the home of the fishermen, Peter, Andrew and Philip (John 1:44). Its locality is in dispute. It was probably situated on both sides of the Jordan, where it emptied into the Sea of Galilee. The ruins of a city lie there, mostly on the east side of the river. For if the mighty works had been done in Tyre and Sidon. These were rich Phoenician trading cities on the east shore of the Mediterranean. Tyre was long the chief commercial city of the world; it still exists as a wretched town. In sackcloth and ashes. The symbols of mourning and repentance. See Jonah 3:5, on the repentance of Nineveh. Sackcloth was a kind of coarse cloth, woven of camel's hair. 22. It shall be more tolerable for Tyre and Sidon at the day of judgment. These solemn words teach: 1. That there will be a day of judgment for all, cities, nations and men. 2. That men will be judged according to their opportunities; that those who have had and neglected opportunities will be held most guilty. 3. That there will be different degrees of future punishment, according to guilt and opportunities; that those whose opportunities have been greatest will receive the greater punishment, if these are neglected. Every man will be judged and punished according to his opportunities and works. The idea of a hell of the same severity for all the unsaved is nowhere taught by Christ. 23. And thou, Capernaum. Capernaum was at that time a city of 30,000 inhabitants. Its site also is disputed. Most locate it on the lake shore, at the ruins called Tell-Hum, but others locate it about three miles north of the ruins of Tell-Hum. It enjoyed signal advantages as being the Galilean home of Christ, who taught in its streets, houses and synagogue, and worked many miracles there. Art exalted unto heaven. By the privilege of having Christ as an inhabitant. Shalt be brought down to hell. Not hell, but hades, the unseen. Capernaum shall disappear from human view. Within less than forty years Capernaum was destroyed by the Romans, and for many centuries has not had an existence. And remained until this day. Note the inference: 1. Sodom was destroyed for its sins. 2. Had it not been sinful it would have "remained." 3. Therefore it is sins that destroy cities and nations. Jerusalem, Babylon, Sodom, Capernaum, and other extinct ancient cities have perished on account of their sins. 4. Modern cities which scoff at God and revel in iniquity will "be brought down to hades" also. Permanent temporal prosperity depends on righteousness. 24. More tolerable for Sodom in the day of judgment. Because it had poor opportunities. Sodom had fallen two thousand years before Christ, and had been extinct ever since, yet the Lord speaks of a future day of judgment for both Sodom and Capernaum. Therefore, 1. There is a judgment after death. 2. Temporal punishment for wickedness does not satisfy eternal justice. The Sodomites were held to a future judgment. 3. The inhabitants of Sodom had not been annihilated, but were alive, waiting for the judgment. 25. At that time. Immediately after this judgment upon the impenitent cities was denounced. O Father, Lord of heaven and earth. Christ addresses God as his Father, not as his Lord. The obedience he yields is that of a Son, not of a subject. Four more times, in deep emotion, Christ thus addresses the Father (John 11:41; 12:28; 17:1; Luke 23:34). That thou didst hide these things from the wise and prudent. From the worldly wise Pharisees and Jews. God had hid these things from this latter class through the natural operation of their own corrupted hearts and perverted minds. Babes. The simple and believing. 26. Even so, Father, for so it seemed good, etc. "Even so" is better rendered "Yea." 27. All things have been delivered unto me of my Father. The Lord speaks, in part, in anticipation. It was the divine purpose, in sending the Son, to deliver "all things," the gospel, salvation, judgment, the rule of heaven and earth, to him. No one knoweth the Father but the Son. He only is in the secret of the Divine counsels. And he to whom the Son willeth to reveal him. Christ is the revelation of God to man. "He that hath seen me hath seen the Father." Those who "know" Christ by humble obedience and docility learn to know the Father also. 28. Come unto me. This is one of the sweetest passages in the New Testament. It shows the willingness of the Lord. The kings and earth and the great are usually difficult of access, while Jesus is not only willing, but invites us, to come to him. Note how gracious is the invitation! 1 It is the Lord who speaks. 2. He invites to come to him. 3. The invitation is to those who labor and are heavy laden. 4. He promises, to all these weary ones who come, rest. The offer is not that of a man, but of the Divine Savior. Millions in all ages since can bear witness that the promise is sure. Labor and are heavy laden. Feel heavily the burdens of life, of sin and sorrow. Rest. Peace of soul. 29. Take my yoke upon you and learn of me. He has first asked us to come, and made a gracious promise. He next shows us how to come. We are to come by taking his yoke upon us. Taking on the yoke is a symbol of submission. The two steps by which we come, and secure the promise of "rest unto our souls" are then 1. Submission to Christ. 2. Becoming his disciples. 30. For my yoke is easy. The yoke that sin imposes is heavy, and bearing it brings no rest. So, too, the yoke of false or corrupted religion is burdensome; but Christ's yoke is easy. It is not hard to bear it because it is borne in love. His burden, even if it be the cross, is light, because he helps us to bear it. Note: That one rejecting Christ in the midst of light is worse than a heathen. Christ graciously invites all to come to him. He is the rest of the soul. __________________________________________________________________ Chapter XII The Pharisees Take Counsel Against and Seek to Destroy Jesus Summary --Jesus Accused of Sabbath Breaking. The Son of Man Lord of the Sabbath. Healing the Withered Hand. The Pharisees Take Counsel to Destroy Jesus. The Tenderness of Christ. A Dumb and Blind Demoniac Healed. Accused of Help from the Devil to Cast Out Demons. A Divided Kingdom. Blasphemy Against the Holy Spirit. Shall Give Account for Idle Words. The Sign of Jonah. The Queen of the South. His Mother and Brethren. Who Are My Mother and Brethren? 1. At that time. Compare Mark 2:23-28 and Luke 6:1. About the time when grain begins to ripen in Judea, that is, not far from the first of May. Walked through the corn fields. Wheat or barley, for which the general word, "corn," was used. When maize was discovered by the Europeans in America they called it "Indian corn," because it was a food grain like wheat, rye and barley. We now apply to it exclusively the designation of "corn." The paths, the only roads, led and still lead through the grain fields in Palestine. Began to pluck. Permitted by Moses (Deut. 23:25). 2. But the Pharisees saw it. See note on Matt. 3:7. Some of the sect were in attendance on the watch for a ground of accusation. Not lawful on the sabbath. They did not object to taking the ears of corn, but to gathering, rubbing out the grains of wheat in the hand, and eating them on the sabbath. To understand their position, it must be noticed that after the Law had said that the Jews were "to do no manner of work" on the Sabbath, the "Tradition of the Elders" had laid down thirty-nine principal prohibitions, which were ascribed to the authority of the Great Synagogue, and which were called abhoth, "fathers," or chief rules. From these were deduced a vast multitude of toldoth, "descendants," or derivative rules. Now, "reaping" and "threshing" on the Sabbath day were forbidden by abhoth; and by the toldoth it was asserted that plucking corn-ears was a kind of reaping, and rubbing them a kind of threshing. The vitality of these artificial notions among the Jews is extraordinary. Abarbanel relates that when, in 1492, the Jews were expelled from Spain, and were forbidden to enter the city of Fez lest they should cause a famine, they lived on grass; yet even in this state "religiously avoided the violation of their Sabbath by plucking the grass with their hands." To avoid this they took the much more laborious method of groveling on their knees, and cropping it with their teeth. We give one more example of their Sabbath requirements. "If on the Sabbath a Jew put out a lamp from fear of the Gentiles, or robbers, or on account of an evil spirit, he was guiltless; if to save oil, he was guilty."--Milman's Jews, Vol. 2, p. 480. 3. Have ye not read. The Lord answers them by citing the case of David, who, under necessity, took, ate, and gave to his followers the shew bread which it was lawful for priests only to eat. Necessity rose higher than ceremonial. See 1 Sam. 21:1-6. 4. Entered into the house of God. The tabernacle at Nob The temple had not been built. The shew bread. Twelve loaves placed upon a table in the holy place as a symbol of the communion of the twelve tribes with God, and a type of the Bread of Life to be given to the whole world. They were kept a week, renewed, and the old loaves eaten by the priests. If David could take these under necessity, so could Christ's disciples pluck corn under necessity. 5. The priests ... profane the sabbath. The Sabbath was the busiest day of the week for the priests in the temple service. In this they rightly broke the ordinary Sabbath law, because the temple service set aside the law. Compare John 7:22, 23. 6. But I say unto you, that in this place is one greater than the temple. The thought is: If priests in the service of the temple can break the letter of the law and be blameless, how much more can the disciples of him who is the Lord of the temple do so in his service and by his authority? 7. But if ye had known what this meaneth. They ought to have known, for they professed to be interpreters of the law. I will have mercy, and not sacrifice. The argument is, that mercy toward these hungering disciples was more acceptable to God than sacrifices at the altar; though sacrifice was the crown of the Jewish rites. The quotation is from Hosea 6:6, and is also quoted in Matt. 9:13. It shows that all our forms, rites and ceremonies are worthless before God unless we have kind and merciful hearts. 8. For the Son of man is Lord of the Sabbath day. Because the Sabbath is made for humanity, the Lord of humanity is the Lord of the Sabbath. Observe, is the Lord of the Sabbath. He does not, then, abolish it, but has the right to make any change in it, in the interest of mankind, that seems to him wise. Neither Moses, nor any other mortal, ever claimed to be Lord of the Sabbath. This is a declaration of Divinity. 9. He went into their synagogue. Evidently he, his disciples and these Pharisees, were on the way to it when the conversation took place. It was probably at Capernaum. 10. A man which had his hand withered. That is, dried up from a deficient absorption of the nutriment. Luke says his "right hand." The disease here indicated results in a loss both in size and in power of the arm; for it there is no remedy known to man. Compare Mark 3:1-6 and Luke 6:6-11. And they asked him. Luke says it was the scribes and Pharisees. Is it lawful to heal on the Sabbath? In the opinion of the Pharisees, to kindle or extinguish a fire on the Sabbath was a great desecration of the day, nor was even sickness allowed to violate rabbinical rules. It was forbidden to give an emetic on the Sabbath, to set a broken bone, or put back a dislocated joint. Of course, they had added all this to the law of Moses. That they might accuse him. Not in the conversation merely, but before the local judge, the officers of the synagogue, or the council. 11. And he said, What man ... shall have one sheep? etc. Such an act of mercy to a beast was allowed and usual then. 12. How much then is a man better than a sheep? If sheep can be lifted out of its suffering on the Sabbath, why not much more a man? Wherefore it is lawful to do good on the Sabbath days. If the Sabbath day would preclude one from doing good, then it would be an evil. 13. Stretch forth thine hand. As the cure is wrought only by a word, the Pharisees have no ground of accusation. 14. Then the Pharisees ... held a council ... destroy him. Their real motive was hatred of the Lord, while their pretext was that he had broken the Sabbath. While professing to be very religious, they were really the servants of the evil one. 15. Jesus withdrew from thence. Left Capernaum for the time. He avoided needless danger until his earthly ministry was accomplished, and the bitter opposition of the Pharisees admonished him to temporarily withdraw. 16. Charged not to make him known. Those healed. To noise about his cures now would intensify the hate of his enemies. 17. That it might be fulfilled. Thus it was fulfilled. Esaias the prophet. Isa. 42:1-4. 18. Behold my servant. Christ took the form of a servant. I will put my spirit upon him. Compare Matt. 3:17. He shall shew justice to the Gentiles. Announce himself as judge of the Gentiles. Compare Mark 3:8. 19. He shall not strive nor cry. He shall be modest, retiring, and not a brazen, noisy declaimer. 20. A bruised reed shall he not break. The reed, a hollow cylinder, if bruised has its strength destroyed. It thus becomes the symbol of the bruised spirit. The tender Savior will not break, but heal. Smoking flax. The wick of the lamp that had ceased to burn clearly. The violent would put it out and fling it away. The Lord does not use such violence with those disciples who give forth some light, even if it is imperfect. Till he send forth judgment. Till he shall sit in power and triumph on the throne of judgment. 21. In his name. In him as the Messiah. Shall the Gentiles trust. He shall be the "Christ of the world," and not of the Jews alone. Compare John 4:42. The prophets clearly and many times declare that the Messiah shall be, not a Jewish, but a world's Savior. The Jews strangely overlooked this. 22. Was brought him one possessed with a devil. See note on Matt. 8:28. Compare Luke 11:14. 23. Is not this the Son of David? The promised Messiah King who was to be the Son of David, according to the prophets (Isa. 11:10; 2 Sam. 23:5). 24. The Pharisees hearing it. Compare Mark 3:22-27. Mark says that some of these Pharisees were scribes who had come from Jerusalem. The ecclesiastical authorities at Jerusalem were now keeping their watch on Jesus. He casteth not out devils but by Beelzebub. See note on Matt. 10:25. Beelzebub, the prince of devils, meant the same as Satan. The Pharisees assert that the Lord's miraculous power is due to the aid of the devil. 25. Knowing their thoughts. They had not made this charge to Christ, but to the multitudes. Every kingdom divided against itself. A general truth is stated. Most states and kingdoms fall, not by the power of foreign enemies, but by the weakness due to divisions. 26. If Satan casteth out Satan. If demons were cast out by the aid of Satan, then Satan was fighting against his own servants. His kingdom was divided against itself. 27. By whom do your sons cast them out? There were Jewish exorcists who professed to cast out demons. Josephus tells of one named Eleazar, whom he says did cast them out. Christ does not say whether they did or not, but argues: "If I, by Satan, cast out demons, by whom do your own exorcists, whom you assert have this power, cast them out"? Compare Acts 19:13. 28. If I by the Spirit of God, etc. If it is the power of God manifest in me, then it demonstrates that I am the expected Messiah King, the Son of David, of whom the multitude spoke. See verse 23. 29. How can ... spoil his goods, etc.? No one can enter a man's house and take his goods unless he has first conquered him. If I am not the Messiah, stronger than Satan, how could I spoil him? 30. He that is not for me, etc. The two kingdoms of Satan and of Christ are opposed. No neutrality is possible. He that is not for me is against me. 31. The blasphemy against the Holy Spirit shall not be forgiven. Compare Mark 3:28 and Luke 12:10. Much discussion has arisen concerning the nature of sin against the Holy Spirit, and nothing is plainer. Mark 3:30 explains it. It was ascribing Christ's works to demoniac influence. These works were wrought by the power of the Spirit. 32. Whoever speaketh against the Son of man. Personal injuries will be forgiven on repentance. Christ prayed for his persecutors. Every sin can be forgiven but that against the Holy Spirit. Speak against the Holy Spirit. Perversely ascribe the work of the Holy Spirit to Satan. Neither in this world nor that to come. Judgment shall overtake him both here and hereafter. The Jews divided the two worlds, or, rather, ages of the world, by the coming of Christ. This would then mean that there is forgiveness to such a sin under neither dispensation. No passage in the Bible affirms more emphatically the doctrine of eternal punishment. There is a sin that hath no forgiveness. 33. Either make the tree good, and the fruit good. The principle is announced in Matt. 7:20 that the tree is known by its fruits. If his own life and works were evil, then he might be evil and aided by Satan, but if good, then his power was from God. 34, 35. Generation of vipers. Poisonous, evil and dangerous, like vipers. How can ye, etc.? Their hearts were thoroughly evil, hence they could only speak and do evil, for "out of the good treasure of the heart the mouth speaketh." On the other hand, the "good man out of the good treasure of his heart bringeth forth good things." 36. Every idle word. If we shall be called on to give account for every idle, rash, inconsiderate word, how much more for such blasphemy as the Pharisees had uttered? How careful, too, should we be to see that our speech is pure! 37. By thy words shalt thou be justified, etc. Acquitted or condemned in the day of judgment. To justify is the opposite of to condemn. Those who confess Christ with the mouth (Rom. 10:9) shall be saved; those who deny him will be lost. Words have a weighty influence on our eternal destiny. 38. Master, we would see a sign from thee. Compare Matt. 16:1 and Luke 11:16, 29. They had just seen a miracle, but demand another. Jesus never worked miracles to gratify human curiosity, or to secure popular applause. 39. An evil and adulterous generation. We must keep in mind that the Lord is speaking to his enemies. He compares them to a faithless wife. They were faithless to God. The sign of Jonah. See next verse. 40. As Jonah was three days and three nights in the belly of the great fish. See Jonah 1:17. The great fish was probably not a whale, the Greek is "sea monster," but a white shark, which abounds abounds in the Mediterranean, and is said to swallow a horse whole. The miracle was the preservation of the life of Jonah during his living burial. This was a type of the burial and resurrection of Christ. So shall the Son of man be three days and three nights. Jesus says (Matt. 16:21) that he will "be raised again the third day." Hence, in Jewish usage the third day must mean the same as three days and three nights. It was and is customary with the Orientals to make any part of the day stand for the whole twenty-four hours. Compare Matt. 16:21, Mark 8:31, 2 Chron. 10:5 and 10:12, Esther 4:16, Gen. 7:4, 12, Exod. 24:18, 34:28. A traveler in the East writes: "At length the tenth morning arrived--the tenth morning because, though we performed nominally ten days quarantine, yet it was, really, only eight days. We landed at nine o'clock in the evening of the first day, and were liberated at six o'clock in the morning of the tenth day, but it was held to be ten days according to the custom of the East." Christ was buried Friday evening, lay in the grave Saturday, and rose Sunday, parts of three days, rose "on the third day," and was in the grave the space of time meant in eastern usage by three days and three nights. In the heart of the earth. In the sepulcher. 41. The men of Nineveh. The great capital of the Assyrian Empire, situated on the Tigris river, in its day the greatest city in the world, to which Jonah was sent to warn it of judgment for its sins. It has been for many hundred years a ruin. Shall stand up in judgment. They repented at the preaching of Jonah, but "this generation" of Jews remained impenitent under the preaching of "one greater than Jonah." The example of the Ninevites condemns the Jews. 42. The queen of the south. Of Sheba (1 Kings 10:1), supposed to be Sabaea in Southern Arabia. From the ends of the earth. A great distance. On the extreme southern shores of Asia. A greater than Solomon is here. A calm assertion of superhuman majesty and wisdom. 43-45. When the unclean spirit, etc. The application of these three verses is found in "even so it shall be unto this wicked generation," the Jews. With an occasional tendency to repentance, as under the preaching of John, they became worse and worse until they crucified the Lord and were destroyed. A man with an unclean spirit, a demon, is chosen to represent them. He goeth out (transient repentance), returns with seven other evil spirits worse than himself (a relapse into sin), and the last state is worse than the first, more wicked and more wretched. So generally with those who dally with sin. 46, 47. His mother and his brethren. On the brethren of the Lord, see note on Matt. 13:55. Compare Mark 3:31-35 and Luke 8:19, 21. His brethren did not yet believe in him. 48, 49. Who is my mother, and my brethren? An allusion to his Divine character, which lifted him above the ordinary ties of the flesh. Behold my mother and my brethren. His real relatives are those bound to him by spiritual ties. 50. The same is my brother. Not those with fleshly ties, but those who do the will of his Father in heaven. Such become God's spiritual children, and thus become spiritually related to the Son of God. It will be observed that there is no hint of adoration of Mary, his mother, here, or elsewhere in the Scriptures. That she was immaculately born, as the "Queen of Heaven" and the "Mother of God," is a Catholic fable. __________________________________________________________________ Chapter XIII Seven Parables of the Kingdom Summary --Parable of the Sower. Why He Spoke in Parables. The Parable of the Sower Explained. The Parable of the Tares. The Mustard Seed. The Leaven. The Parable of the Tares Explained. The Hidden Treasure. The Pearl of Great Price. The Fish Net. 1. The same day. For parable of the Sower compare Mark 4:1-9 and Luke 8:4-8. By the sea-side. The sea-shore is that of the Sea of Galilee, probably near Capernaum, at the northwest corner of the lake. 2. And there were gathered unto him great multitudes. Literally, "greatest." There is every reason to believe that this was one of the greatest. It was the turning-point in his public teaching, since the parabolic instruction now begins. 3. And he spake many things to them in parables. Of which only samples are preserved, even by Matthew, and still fewer in the other Gospels. Parables. Narratives designed to convey spiritual instruction. The parable differs from the proverb in being a narrative, from the fable in being true to nature, from the myth in being undeceptive, from the allegory in that it veils the spiritual truth. Behold, a sower went forth to sow. It is the sower in the original. There was grain land on every side, and the figure was familiar to every hearer. There are no farm houses in Palestine. All live in towns or villages. Hence, the farmers "go forth" to sow. 4. And when he sowed. The seed-time in Palestine is usually in October, about the time when this parable was spoken. Sowing is always done by hand. Fell by the wayside. Where the field and the road join, or, rather, along the narrow, trodden foot-path through the fields, so common in Palestine. Fowls devoured them. The birds, because the grains were not covered. 5. Some fell upon stony places. Where the rocks that jut out of the hills into the plain had a very thin covering of earth. Much of Palestine is stony. 6. And when the sun was up they were scorched. It was not rooted in that deep, moist soil which would have enabled it to resist the scorching heat of the sun. 7. And some fell among thorns. More literally, into the thorns. The traveler, to-day, finds Palestine literally a land of thorns, of thistles, brambles, and thorny bushes. Thorns grew up ... choked them. Or, as Wycliffe renders it, The thorns sprang up and strangled it. The thorns suffocated the growing plant. 8. But others fell in good ground. The goodness of this last soil consists in its qualities being precisely the reverse of the other three soils. It was not hard, stony, or weedy. Some thirty, some sixty, some a hundred. Thirty-fold is now really a first-rate crop, even for such plains as Esdraelon, just below Nazareth. But in the time of Christ there might be realized, in favorable circumstances, a hundred-fold. Intelligent gentlemen (in the plain of Esdraelon) maintain that they have themselves reaped more than a hundred-fold.--Land and Book. 9. Let him hear. Give heed and seek to understand. 10, 11. Given to you to know the mysteries of the kingdom. Truths that the uninstructed multitude are not yet prepared for. Every one knows that the lessons given must be adapted to the state of the pupil. Spiritual preparation is needful to understand the deeper spiritual truths (1 Cor. 2:6, 11). 12. Whosoever hath. Those who have been made some spiritual progress will go on, and have greater knowledge. Whosoever hath not. No desire for spiritual knowledge. Such shall become spiritually dwarfed, and lose even their capacity for spiritual things; a truth constantly illustrated. Whoever uses his opportunities will grow; whoever abuses them will lose them. 13. Because, seeing they see not. Do not see in the true light on account of their spiritual ignorance and depravity. The desire to see spiritually is essential to clear perceptions of truth. 14, 15, 16. The prophecy of Esaias. Isaiah 6:9, 10. Isaiah describes a spiritual state that existed in the time of Christ, and is often met still, when, on account of hardness of heart and love of the world, men cannot understand the gospel and be converted. It is caused by their own fault. If they would fall out with sin, and come to Christ with a broken and contrite spirit, they would be healed. 17. Desired to see the things which ye see. The prophets and righteous had longed for the coming of Christ. His disciples enjoyed it. 18-23. Hear then the parable of the sower. In order to understand the parable we must listen to the explanation given in verses 18-23. Christ is the great Sower, and all whom he sends forth to preach are sowers under him. The seed sown is his Word, the Gospel of the Kingdom. The soil is human hearts. Four kinds of human hearts are described: 1. The wayside hearer; the light, flippant, indifferent hearer upon whom no impression is produced. 2. The stony hearer; the heart that exhibits an evanescent feeling at the appeal of the gospel; but upon whom no permanent impression is made. 3. The thorny soil; the heart that takes in the Word, but is so full of worldly cares that these presently gain the mastery. This describes the world-serving hearer. 4. The good soil; the good and honest heart; the heart that receives and retains the truth. In such a heart the seed will grow and the new life will be manifest. Three things, then, are needful: 1. A Sower. 2. Good Seed, the pure word of God. 3. A good and honest heart. A dishonest man cannot be converted until he casts out his dishonesty. He who cavils at and deceitfully entreats the word of God will not be profited. 24. The kingdom of heaven is likened. The object of all parables in this connection is to explain various features and principles of the kingdom of heaven. Unto a man which sowed good seed in his field. It is important to note what the kingdom of heaven is likened to. It is not to the field in which the tares and wheat were both sown, nor to the enemy who sowed the tares, but to the man who sowed the good seed. The kingdom does what the Sower is represented as doing. It sows the good seed. Good seed. It is declared in verse 19 that the seed is the "word of the kingdom," and in verse 38 that the "good seed" are "the children of the kingdom." These are those in whose hearts the good seed has fallen, and their new lives, as children of the kingdom, are the fruit of the good seed. In his field. The controversy has turned upon what the Savior represents by the field. 1. It is not the kingdom, or church, for this is represented by "the man that sowed good seed in his field." 2. It is the place where the good seed is sown by the Son of man, or through his agency; in other words, the place where the gospel is preached to men. 3. Verse 38 states emphatically that the field is the world. 25. But while men slept. During sleep is the time of the tare-sowing. His enemy came and sowed. It is by no means uncommon for the malice in the East to show itself in this way. A wicked person may do great injury with little chance of detection. Tares. The tare or darnel is, like our chess or cheat, a kind of bastard wheat, looking like wheat. 26, 27. Whence come the tares? When the harvest was near at hand the difference was seen. 28. An enemy hath done this. The great enemy, the prince of the world, who sows evil seed in human hearts. Wilt thou that we go and gather them up? It has been assumed by one class of interpreters that this a question whether discipline shall be administered upon recreant church members. If the field in which the tares are growing with the wheat is "the world," then it refers to something quite different. 29. Nay; lest ... ye root up the wheat also with them. The roots of the wheat and tares were often so intertwined that one could not be pulled up without the other. 30. Let both grow together until the harvest. The time of separation will come at last. The righteous shall not always be vexed by the presence and deeds of evil doers. Harvest time will come, and that is the time of separation. The tares, ripened and manifest, can easily be sifted out from the wheat. For the application of the parable see note on verses 36-43 below. 31. Like a grain of mustard seed. Compare Luke 13:18-21. The Jews grew mustard in their gardens. Its round seed was previously spoken of as the smallest thing, as it was the smallest seed planted. 32. Which, indeed, is the least of all seeds. The least of all the field or garden seeds sown in Palestine. But when it is grown, it is the greatest among herbs. All herbs cultivated in the fields or garden of Palestine. Dr. Hooker measured a mustard-plant in the Jordan Valley ten feet high. Thus, the kingdom, from an insignificant beginning, grows to a mighty magnitude. 33. The kingdom of heaven is like unto leaven. In those days a piece of the leavened dough from an unbaked loaf was put among the new dough to cause fermentation. Three measures of meal. The usual amount for one baking, an ephah (see Gen. 18:6; Judges 6:19; 1 Sam. 1:24). The leaven is taken from without and "hid" in the meal, or flour. The hidden leaven, though only a small quantity, imparts its qualities to the large mass, till all was leavened. The Parable teaches that the Gospel is the leavening influence of the world. 34, 35. Without a parable spake he not. On that occasion. His whole discourse to the multitude was made up of parables. Which was spoken by the prophet. Psalm 78:2. 36-43. Declare unto us the tares of the field. The parable in verses 24-30 above. By a comparison we may learn: 1. The kingdom is likened to a man sowing good seed in his field. 2. The Sower is the Son of man, who sows by means of his kingdom. 3. The good seed is the word of God as seen in its fruits, Christ's followers. 4. The field is the world. It is Christ's field. All power is given to him in heaven and in earth. His kingdom is rightfully the whole earth, but much of it is held still by the enemy, who has to be conquered. He will prevail finally, and the kingdoms of the earth shall become the kingdom of the Lord and his Christ. 5. The wheat raised from the good seed is the "children of the kingdom," the disciples of Christ converted by his word. 6. The tares are not bad church members, but bad men; those who have been under the influence of the wicked one. 7. The righteous and wicked are to remain in the earth together. The righteous are not to exterminate the wicked. The evil and the good will be mixed until judgment day. 8. Then all shall be gathered at the throne of judgment. The righteous shall "inherit the kingdom." All that are wicked shall be cast out of the kingdom. An eternal separation shall take place. 44. The kingdom of heaven is like unto treasure hidden in the field. Valuables which, with us, are entrusted to banks, are in the East buried in fields and gardens to save them from robbers and accidents. This parable teaches the immense value, priceless, of the gospel; and that one who finds out that value will give up everything else in order to possess himself of the privileges and hopes of the kingdom. 45. A merchantman seeking goodly pearls. Pearls were then esteemed as the most valuable ornaments, and were sought by merchants on distant shores, the most valuable being brought from the Indian Ocean. 46. Having found one pearl of great price. He was willing to invest everything he had in this pearl of surpassing beauty and worth. 47. The kingdom of heaven is like a net. The Savior's illustrations all come home to his audience. Many were husbandmen; many were women familiar with the culinary art; some were merchants; many were fishermen. A drag net or seine is meant. Gathered every kind. Here again, as in the parable of the Tares, it is taught that, at the end of the world, the angels shall sever the wicked from the just. 48. When it was filled. The fishermen cannot stop to sort while they are drawing the net. Nor can the preachers of the gospel always distinguish. 49. So shall it be at the end of the world. Then, not men, but the angels, under the direction of the Son of Man, shall sever the wicked from the just. 50. Shall cast them into the furnace of fire. Here is repeated, word for word, the language of verse 42. The tares, the chaff, the corrupt trees, the barren tree, are all represented as burned, and here also the wicked are cast into a furnace. While I suppose that the language is a figure, it can only be understood as indicating that the sufferings of Gehenna, the abode of the wicked, are intense. See Matt. 8:12. 51, 52. Every scribe instructed unto the kingdom. Such will be able to furnish rich and suitable spiritual food. Scribes were theological teachers. 53, 54. When he was come to his own country. To Nazareth, where he was brought up. Compare Mark 6:1-6 and Luke 4:14-29. He taught them in the synagogue. On the Sabbath day (Mark 6:2). Whence hath this man this wisdom? While admitting it, they were offended at it (verse 58). 55. Is not this the carpenter's son? Joseph. Jesus was a carpenter also (Mark 6:3). His mother called Mary? She is named, Joseph is indicated by his trade. His brethren, James and Joses, Simon and Judas? Sons of Joseph and Mary. For a full discussion of their relationship, see note on John 2:12. 57. And they were offended in him. Made to stumble. Led into error. They could not see how one so humble, and of so humble a family, could be so great a teacher. Jesus said, A prophet, etc. A proverb that is quoted and applied. 58. Wrought not many mighty works, etc. Faith was the usual condition of his miracles. Where there is persistent, obstinate unbelief, Christ works no mighty moral works now. __________________________________________________________________ Chapter XIV The Miracles Beyond and Upon the Sea of Galilee Summary --Herod's Opinion of Christ. The Death of John the Baptist. Jesus Crosses the Sea. The Vast Multitude That Follows. The Miracle of the Five Loaves and Two Fishes. The Multitude Wishing to Make Jesus a King Is Dismissed. The Disciples Sent Upon the Sea While Jesus Retires to Pray. The Storm on the Sea. Christ on the Waters. The Failure of Peter's Faith. 1. Herod the tetrarch. Compare Mark 6:14-29 and Luke 9:7-9. Herod Antipas, one of the sons of "Herod the King." See notes on Matt. 2:1, for information on the Herods. Called the tetrarch, or ruler of a fourth part, because he inherited one-fourth of the kingdom of his father. Heard of the fame of Jesus. Absent much of the time from Galilee in campaigns against Aretas, king of Arabia, he probably did not hear much until his return home. 2. This is John the Baptist. Herod claimed to be a Sadducee, and hence held that there was no life whatever after death, but under the terrors of a guilty conscience his creed undergoes a change. Hence his first thought when he hears of the deeds of Jesus is that the murdered John has risen from the dead. Therefore mighty works do shew forth themselves in him. During his life John wrought no miracles (John 10:41). Herod supposed that his resurrection had clothed him with new power. This opinion was shared by others (Matt. 16:14; Mark 8:28). 3. For Herod had laid hold on John. This arrest of John the Baptist had taken place a year previous, shortly before our Lord's second visit to Galilee (Matt. 4:12; Mark 1:14), the events of which are given by John, chapter 4. The prison was the castle of Machaerus. See note on Matt. 11:2. Herodias' sake. Antipas had been, while at Rome, the guest of his brother Herod Philip. Here he became entangled by the snares of Herodias, his brother Philip's wife; and he repaid the hospitality he had received by carrying her off. He had himself long been married to the daughter of Aretas, king of Arabia. This Herodias was the granddaughter of "Herod the King," and, hence, the niece of both her lawful husband and of Herod Antipas, who now had her. 4. It is not lawful for thee to have her. The marriage was unlawful for these three reasons: (1) The former husband of Herodias (Philip) was still living. (2) The former wife of Antipas was still living. (3) Besides, the Jewish law did not permit a man to marry his niece. 5. He feared the multitude. Mark says he feared John also. He no doubt feared John's influence with the multitude. 6. When Herod's birthday was kept. In imitation of the Roman emperors, the Herodian princes kept their birthdays with feasting and revelry and magnificent banquets. We learn from Mark that he made a supper, or banquet feast. The daughter of Herodias. Her name, according to Josephus, was Salome, a daughter by Philip, Herod's brother. She was afterwards married to her uncle Philip, the tetrarch of Iturea (Luke 3:1). Danced. It was not customary for the ladies of high rank to dance beyond the limit of the harem. The Oriental dance of a libertine character. But her wicked mother induced her own daughter thus to degrade herself in order to accomplish her revengeful purpose. 7. He promised with an oath to give her whatever she would ask. Herod confirms his promise by an oath. It was a common custom to reward a dancer or actor, on a great occasion like this, who pleased, and to ask what they wished. Herod knew that Salome danced because she had a request to make. 8. Give me John the Baptist's head in a charger. Mark tells us that she went to consult her mother before she made her request. That vile woman was prepared with an answer. Indeed, she had manipulated the whole affair so as to secure Herod's consent to the murder of John. In a charger. An old English word for a large dish, so called from the load it sustained. 9. The king was sorry. The Greek word thus translated is very strong, and denotes a very great grief, and sorrow. For the oath's sake, and them which sat with him. It was not so much his regard for the oath which he had taken, but his shrinking from the taunt of the guests, if they should see him draw back from his plighted word. 10. He sent and beheaded John in the prison. The executioner did his work in the dark dungeon; the wicked Herodias had triumphed. 11. She brought it to her mother. The first Elijah had his Jezebel, who sought his life; the second Elijah had his Jezebel, the not less inhuman Herodias, who obtained his life. 12. His disciples. John's. 13. When Jesus heard of it. When he heard of the fate of John the Baptist and of Herod's conjectures concerning himself. It was a busy time. The twelve had just returned from a highly successful ministry and his own popularity was at its greatest height. The crowds, anxious to see, converse with him, or to be healed, pressed on him so as to give no leisure for reflection, or even to eat (Mark 6:31). It was but natural that he should wish a quiet season on receiving the tidings of the death of one related to him like John. Into a desert place. Not a sandy, barren spot, but one uninhabited and lonely. They crossed the Sea of Galilee (John 6:1), and proceeded in the direction of Bethsaida-Julias, as its northeastern corner (Luke 9:10), just above the entrance of the Jordan into it. To the south of it was the green and narrow plain of El-Batihah, "with abundant grass, and abundant space for the multitude to have sat down." They followed him on foot out of the cities. The multitudes, seeing the course of the boat that bore the Savior and the twelve from Capernaum, rushed along the shore in order to reach its landing place in advance. The country west of the Sea of Galilee was, at that period, according to Josephus, wonderfully populous. Capernaum alone had 30,000 inhabitants, and there were twelve other cities upon or near its shores. 14. And Jesus went forth and saw a great multitude. When he disembarked from the boat, the multitude was waiting. That it was great is shown by the fact that the men numbered 5,000, apart from the women and children. Was moved with compassion. He seems, from John 6:3, to have retired to the mountain for a short time, but then, filled with compassion, returned to the multitude. This is the only miracle of which there is an account in each of the four gospels. The parallel accounts are in Mark 6:30-44, Luke 9:10-17, and John 6:1-14. 15. When it was evening. It was the "first evening" which began at the decline of day about three o'clock in the afternoon. The second evening, according to Jewish customs, began at sunset. The day had already been spent in teaching and healing. This is a desert place. And hence there would be no hamlets dotting it, in which the multitudes could get provisions for themselves. There are no farm houses in Palestine. The whole population lives in towns or villages, and often the farmers go many miles to their fields. 16. Give ye them to eat. We learn from the parallel accounts that the disciples did not understand how this could be done, though they cheerfully obeyed. 17. We have here but five loaves and two fishes. It was Andrew (John 6:8) who spoke. The loaves here were of barley meal made into small, thin cakes, baked hard on the side of the oven, so as to be broken. 19. He commanded the multitude to sit down. We learn from Mark that they sat down in companies. On the grass. John says, "there was much grass there." It was in the spring season, in Nisan, "the month of flowers," and the slopes were rich with the spring grass. Looking up to heaven. In prayer we should use such outward gestures as may most fitly serve to express the inward disposition and holy affections of our heart and soul. He blessed. He either gave thanks or asked the Father's blessing on the food. 20. Twelve baskets full. Baskets were taken by the Jews on journeying, to carry their provisions, etc., that they might not have to depend on Gentiles, and so incur the risk of ceremonial pollution. 21. Five thousand men. Thus there was one loaf to every thousand men. Christ is the bread if life, satisfying the hunger of the soul for love, forgiveness, immortality, usefulness, progress, knowledge. He gives that bread to his disciples and bids them to distribute it to the multitude. Such is its blessed and divine nature that the more they distribute to hungry, famishing souls, the more they have remaining for themselves. 22. Straightway. Immediately; after satisfying to the full the wants of the multitude. Compare Mark 6:45-56, and John 6:15-21. He constrained his disciples. They were loath to go without their Master. Yet he wished to be alone. He had come to the "desert place" for retirement; the multitude followed, and sought after the miracle to proclaim him King. His disciples probably sympathized. Hence he sent them, too, away, and stayed to pray and reflect alone. To go to the other side. John says, toward Capernaum. 23. When he had sent the multitudes away. They were in an excited condition; hence, great prudence, perhaps an exercise of some constraining power, was necessary. Into a mountain apart to pray. The refuge of Christ in every great crisis was lonely prayer. 24. In the midst of the sea. About twenty-five or thirty furlongs, or three and a half miles from the shore (John 6:19), about the middle of the lake. For the wind was contrary. The wind came rushing down from the mountains, and in attempting to make land at Bethsaida, where the Lord had directed, it was in their faces. Sudden gusts are common on the Sea of Galilee. Thompson says he encountered one of such fury that no rowers could row a boat across the lake. There had now arisen one of those sudden and violent squalls to which all inland waters, surrounded by lofty hills intersected with deep gorges, are liable. 25. In the fourth watch. The Jews, who used to divide the night into three watches, latterly adopted the Roman division into four watches, as here; so that, at the rate of three hours to each, the fourth watch, reckoning from six P.M., would be three o'clock in the morning. Jesus went to them. The Lord saw their trouble from his mountain-top, and through the darkness of the night, for his heart was all with them; yet would he not go to their relief till his own time came. 26. A spirit. An apparition, an unreal appearance of a real person. The word is not that unusually rendered "spirit." He would appear to them at first like a dark, moving speck upon the waters, then as a human figure; but in the dark, tempestuous sky, and not dreaming that it could be their Lord, they take it for a spirit (Luke 24:37). Cried out. In fright. 27. It is I; be not afraid. How often has he to speak this word of encouragement, even to his own! almost always when they are brought suddenly, or in an unusual way, face to face with him. See Gen. 15:1; 21:17; Judg. 6:23; Matt. 28:5; Luke 2:10. It is I. Literally, I am. The same language used by Jesus in Jerusalem (John 8:58), for which the Pharisees would have stoned him, and in the Old Testament to designate Jehovah (Exod. 3:14). Here I should prefer to give it this meaning: Christ says not merely, "It is I, your Friend and Master;" he says, at least implies, it is the "I AM," who is coming to you, the Almighty One who rules wind and waves, who made them, and whom they obey. 28. Bid me come unto thee. Peter is led by no praiseworthy motives, but rather by vain glory. 29. And he said, Come. I suppose the Lord bade Peter to come in order to teach him a lesson. 30. When he saw the wind boisterous, he was afraid. He stepped into the water, but the roaring winds and rushing billows were too much for his faith. 31. Jesus ... caught him ... said, O thou of little faith! Peter's act did not exemplify his faith, but his doubts. True faith never attempts wonders merely for the sake of doing them. It is a fact that ought to be noted that the Gospels narrate the failures in miraculous power on the part of the apostles as well as their success. No book of myths would do this. At the same time it is always made plain why they failed. 32. The wind ceased. They were safe, for the Lord was with them. Under his arms there is always safety. 33. They that were in the ship came and worshipped him. Not only did they approach him with an outward unforbidden gesture of worship, "but they avowed him, for the first time collectively, to be the Son of God." 34. They came into the land of Gennesaret. A small district four miles long and two or three wide, on the west side of the Sea of Galilee, to which it gave one of its names. Josephus describes it as the garden of the whole land, and possessing a fertility and loveliness almost unparalleled. 35. They brought those that were diseased. His fame was so well known in that region that his coming at once caused a commotion. In a country where there are no skilled physicians and little known of sanitary laws, there is great need of a Healer. Geikie, who traveled through this same region with a medical friend, says that crowds would gather with their sick as soon as they knew there was a physician. Hence the importance of medical missions. 36. The hem of his garment. The numbers that pressed upon him seemed almost too large for him to be able to heal them singly by laying his hands upon them, therefore many begged that they might be allowed to touch if it were but the border of his garment. Soon after followed the ever-memorable discourse, so strikingly in accordance with the present passover season, in the synagogue of Capernaum, respecting the "Bread of Life" (John 6:22-65). __________________________________________________________________ Chapter XV Christ and the Pharisees: The Woman of Canaan Summary --Eating with Unwashen Hands. Keeping the Traditions of Men. What Defileth a Man. The Blind Leaders of the Blind. In the Bounds of Tyre and Sidon. The Appeal of the Woman of Canaan. Great Faith and Its Results. Feeding the Four Thousand. 1. Scribes and Pharisees ... of Jerusalem. Representatives of these bodies, sent, no doubt to counteract the influence of Christ. Compare Mark 7:1-13. These were always bitter opposers of Jesus. 2. Why do thy disciples transgress? Not the law of Moses, but the tradition of the elders, which had as much authority with the Pharisees as the written law. The tradition of the elders. Purported to be precepts never written in the Scriptures, but handed down from the times of Moses and the elders by oral means. These precepts were spoken of the "law upon the lip," and have been embodied in the Talmud. They were additions to the written word. See Gal. 1:14. For they wash not their hands. The orthodox Jews insisted on washing the hands before eating, not to remove the filth, but lest they might have touched something ceremonially unclean. This commandment was purely traditional, but so rigidly did they insist upon observing it that the Rabbi Akiba, imprisoned by the Romans and with scarcely water to sustain life, preferred to use all provided for his ceremonial ablutions, and to die of thirst. 3. Why do ye also transgress? The Lord does not deny their charge, but strikes at the evil by showing that their human traditions led them to break God's written law. 4. For God said. Exod. 21:17. He that speaketh evil, etc. The Ten Commandments promised long life to those who honored father and mother. Here the Lord quotes the punishment of dishonoring them. On nothing did Moses insist more than respect for parents. 5. Ye say. Following tradition, you say one thing while God says in the law just the opposite. The scribes taught that a Jew by calling his possessions "Corban" (a gift to God, Mark 7:11) was absolved from the duty of caring for his parents, even though he did not afterward devote his property to sacred uses. Thus by an artifice the law with respect to parents could be set aside. The Talmud furnishes a curious illustration of this perversion of the command. The Mishna says: "He that curses his father or his mother is not guilty, unless he curses them with an express mention of the name of Jehovah." 6. Ye have void the word of God by your tradition. Modern Pharisaism does the same. Church tradition leads to dogmas that set aside God's commands. The corruption of the simplicity of early Christianity is due to following human tradition. 7. Ye hypocrites. The word so rendered might mean one self-deceived as well as a deceiver, but was always a rebuke. Well did Isaiah prophesy of you. See Isaiah 29:13. 8. This people. The Jews. Verses 8 and 9 are the quotation from Isaiah. Their heart is far from me. The essential of true worship is that the heart be wholly given to God. Even the forms commanded by God are worthless unless they are obeyed from the heart. 9. In vain do they worship me. This worship is all idle, empty, and without profit, because they teach as doctrines the commandments of men. This rebuke to the Pharisees, who had added to the law of Moses many traditional human precepts, applies equally to all modern religionists who have modified or added to the Christianity of Christ and the apostles. Whatever one cannot find in the New Testament is of such a character; observance of saints' days, of Christmas, of Lent, the removal of the cup in the Lord's Supper from the laity, infant sprinkling, party creeds and party shibboleths, are all of men and not of God. The devout worshiper should go right to the New Testament for his religion, and reject every ordinance or precept that is not to be found there. 10, 11. He called the multitude. In order to show them that the Pharisaical expounders of the law did not understand its real sense. Not that which goeth into a man defileth. The Mosaic law forbade Jews to eat what was ceremonially unclean, in order to teach the need of moral purity. The Rabbins added stringent precepts to prevent the slightest contact with ceremonial uncleanness, but were careless about moral purity. Christ shows that a pure heart is far more important than clean food, in the ceremonial sense, in the stomach. Pharisees in all ages have paid more attention to the letter than to the spirit, to the symbol than to that which is signified. That which cometh out of a man. The impure words that indicate an impure heart. What one eats does not render him defiled before God, but what he says. See verses 18-23. 12. The Pharisees were offended. Found fault. They would insist that he set aside the law, whereas it was tradition that he rejected. 13. Every plant. A general truth, but here refers to the doctrines not of God, like "the tradition of the elders." 14. Let them alone. The Pharisees. His disciples were troubled by their opposition. They be blind leaders of the blind. They pretend to be spiritual guides of the people, while spiritually blind themselves. The blind are unsafe guides of the blind. 15. Declare unto us the parable. The figure was used in verse 11. 16, 17. Is cast out. What is eaten passes through the body and passes away. It does not defile the soul. 18, 19. Out of the heart. The emotional nature; the mind. Evil deeds are begotten of evil thoughts; evil words are the expression of these evil thoughts. These indicate a sinful heart and make a man sinful, or defiled. 21. Jesus ... departed into the coasts. Compare Mark 7:24-30. Tyre and Sidon. Tyre and Sidon were the two principal cities of Phoenicia, on the coast of the Mediterranean Sea. Tyre was about twenty miles south of Sidon, and about one hundred miles in a straight line northwest of Jerusalem. In the days of David and Solomon, Tyre was the leading seaport of the world. It was afterwards taken by the Babylonians, the Persians, and Alexander, but up to the time of Christ it remained a great commercial city. Since then its harbor has been filled with sand, and there remains only a wretched shadow of its former greatness. Both were Gentile cities in a Gentile country. This is the only instance in the Lord's ministry when he went beyond the bounds of Palestine. 22. Behold, a woman of Canaan. The name Canaan was the oldest bestowed upon the country, and all the heathen inhabitants were often called Canaanites, whether of the same stock or not. Mark says (7:26) that the woman was a Greek, a Syro-Phoenician; i. e., a Gentile, and a Syro-Phoenician, because she lived in the district of Syria called Phoenicia. Have mercy on me. She has a boon to ask for her daughter, or rather indeed for herself, for so entirely had she made her daughter's misery her own. My daughter is grievously vexed with a devil. More correctly, "a demon." See note on Matt. 8:28. O Lord, thou son of David. It is remarkable that two of the brightest examples of faith seen in the ministry of Christ were exhibited by Gentiles, that of the centurion (Matt. 8:8, 9), and of this woman. The fact that the latter addresses Jesus as "the son of David," shows that she knew of the prophecies concerning the Christ and that he would be the son of David. 23. He answered her not a word. He neither repelled her, nor made a favorable answer. There were reasons for hesitation, given in verse 24, on which see the comment, but there is no doubt that it was his purpose to have mercy. He delayed in order to bring out a great lesson. 24. I am not sent but to the lost sheep of the house of Israel. The Lord's personal mission was to the Jews. Under the first commission his apostles were directed to go only to the Jews (Matt. 10:6). It would be impossible to evangelize the Gentiles without setting aside the Jewish customs, the law of Moses, and arousing the bitterest prejudice of the Jews. Hence it was the divine plan that the Son should "keep the law blameless" during his ministry. It was only when the Jews crucified him "that the handwriting of ordinances was nailed to the cross," the "wall of partition" between Jews and Gentiles broken down, and all prepared for the Great Commission which bade his disciples "go into all the world and preach the gospel to every creature." 25. Then came she and worshipped him. Instead of being discouraged by the words of Christ, she only became the more earnest. 26. It is not meet to take the children's bread. She knew that, in comparing the Jews to the children of God's family, and the heathen to the dogs without, he simply used the customary language of a Jew. He would bring out fully the greatness of her faith. The gospel was offered first to the Jews and then to all. 27. Truth, Lord. Observe that she acquiesces heartily in Christ's declaration: it is not fit that the dogs be fed before the children. Yet the dogs eat of the crumbs. The word for crumbs is a diminutive, and means little crumbs. 28. Woman, great is thy faith. We can see how greatness of faith is manifested: (1) She came to Christ under difficulties. (2) She persevered when her prayer seemed to be denied. (3) She still pleaded when obstacles were presented. (4) She waited at the feet of the Lord until he had mercy. Such faith always prevails. Her daughter was made whole. Mark, who adds some features omitted by Matthew, follows the woman home, where she found her daughter no longer raving, or in convulsions, but lying quiet on the bed, healed in consequence of her mother's faith and prayers. 29. And Jesus departed from thence. How long Jesus staid in these parts is unknown. 30. There came to him great multitudes. Where he had retired for rest and solitude to a mountain (verse 29). 31. Glorified the God of Israel. They were Jews, but living on the border, somewhat under heathen ideas. The miracles of Christ led them to praise and reverence Jehovah. 32. I have compassion on the multitude. Because while seeking him in his mountain solitude many of them had been for three days without regular food. 33. Whence should we have so many loaves? This was not said in ignorance of the Lord's creative power, but probably to suggest the need of its exercise. They could not have forgotten the events narrated in Matt. 14:15-21. 35. He commanded ... to sit down on the ground. Not on the grass, as in Matt. 14:19, for they were in a bare, desolate, grassless region, such as the greater part of Judea is to-day. 38. Four thousand. Instead of 5,000, as in the former miracle. 39. Came into the coasts of Magdala. He took the boat to escape the multitude. Magdala was on the western shore of the lake, three miles north of Tiberias. The Revision says Magadan, supposed to have been a village near Magdala. Mark says Dalmanutha. The meaning is that he came into the vicinity of all three of these places, which were near each other. __________________________________________________________________ Chapter XVI The Foundation of the Church Summary --A Sign Demanded. The Leaven of the Pharisees and Sadducees. At Caesarea Philippi. The Elias Who Should Come. The Confession of Peter. The Rock on Which the Church Should Be Founded. The Keys. Christ's Death at Jerusalem Foretold. The Rebuke of Peter. Losing Life and Finding It. The Coming of the Son of Man. 1. The Pharisees and Sadducees. Compare Mark 8:10-13. For description of these two sects, see note on Matt. 3:7. It is the first time the latter party is mentioned as opposed to Christ. A sign from heaven. Some mighty, visible miracle. See Matt. 12:38. Still in Paul's time "the Jews required a sign" (1 Cor. 1:22). 2, 3. Ye cannot discern the signs of the times. They could read the weather, but were blind to the events (signs of the times) that showed the fulfillment of prophecy, the end of the Jewish dispensation, and the establishment of the Messiah's kingdom. 4. No sign shall be given unto it but the sign of the prophet Jonah. See note on Matt. 12:40. 5. The disciples were come to the other side. They crossed over the sea to the eastern shore. Had forgotten to take bread. They had started on a journey to Caesarea Philippi, partly through a wilderness country, and would need a supply. Mark says that they had one loaf. Compare Mark 8:14-21. 6. Beware of the leaven of the Pharisees, etc. The teaching and influence which spreads like leaven. See verse 12. The figure of the leaven was suggested by their need of bread. Mark, instead of Sadducees, says, "of Herod." Herod and his followers were Sadducees. 7, 8, 9, 10, 11. It is because we took no bread. The thoughts of the disciples were so fixed upon their failure to supply bread that they thought the remark about leaven contained a rebuke. The Lord reminds them of his creative power, and how it has been put forth. 13. When Jesus came into the coasts of Caesarea Philippi. Compare Mark 8:27-38; Luke 9:18-22. This city was located near the base of Mt. Hermon, at a source of the Jordan, and in the northeast extremity of Palestine. It was called Caesarea Philippi by Herod Philip, who rebuilt it in honor of Tiberius Caesar, and added Philippi after his own name, to distinguish it from Caesarea on the Mediterranean coast. It has now about fifty houses, many ruins of columns, towers, temples, a bridge, and a remarkable castle. Whom do men say that I the Son of man am? The original Greek is more specific, and means, "Who do the common people say that I am?" He does not ask for the opinion of the scribes, Pharisees, or priests, but of the people. 14. Some say that thou art John the Baptist. Who had been killed by Herod a few months before. That was one popular notion regarding him, circulating, no doubt, chiefly among those who had never seen him. Herod Antipas entertained it (chap. 14:1). Elias. It was very generally expected that Elijah was to return to the earth in connection with the Messiah's advent (Mal. 4:5). One of the prophets. The Jews believed that at the coming of the Messiah the prophets were to rise again. 15. But whom say ye that I am? This is the great and smaller catechism, the one great and essential question. Christ is the one object of the Christian's faith. We say we believe in him; but in whom do we believe? The hour had not come for the settlement of what should constitute the Christian confession. 16. And Peter answered. With the impetuosity and impulsiveness that were ever manifest in him, Peter replied at once and expressed the faith of all the apostolic band. Thou art the Christ, the Son of the living God. This confession not only sees in Jesus the promised Messiah, but in the Messiah recognizes the divine nature. The confession of Peter is the one Christian confession of the New Testament and of the apostolic age, and the very foundation of the church, into which all saints are built as living stones of the temple. 17. Blessed art thou, Simon Bar-jona. Happy are all lips that make this confession, for such shall be confessed before the Father in heaven. For flesh and blood hath not revealed it unto thee, but my Father. This holy and blessed confession no one can make from the heart unless he is moved by the Spirit. See 1 John 4:1, 2. 18. And I say also unto thee, That thou art Peter, and upon this rock I will build my church. This is the first time Jesus speaks of his church, and here, as not yet founded. Three terms are to be noted: (1) Peter, in the Greek, Petros, meaning a single stone; (2) Rock, in the Greek, Petra, which means the solid, immovable bed-rock, a great mass like a cliff, and (3) church, Greek, ecclesia, those "called out," the fellowship of believers, the organized society of Christ, the kingdom of heaven on earth. There is probably no passage in the word of God that has called forth more discussion. The Papal church insists that Peter is the rock upon which Christ founded his church. The Catholic position is based upon the fact that Peter means a stone (see John 1:42), and the Savior's language might be rendered, "Thou art a stone, and upon this rock I will build my church." The Catholic view is untenable, for 1. The Savior does not say, "Thou art a stone, and upon thee I will build," etc., or "Thou art a rock, and upon this rock I will build." He changes the word in the Greek from Petros (Peter, a stone) to Petra, a rock, or ledge of rock--a solid bed-rock. 2. Every saint is a stone (see 1 Pet. 2:5). The Lord declares that Peter is one these living stones, made such by his confession of faith, and ready to be built into the church, the spiritual temple, formed of living stones, and built upon the rock. So is every confessor of Christ. In order to settle what the Savior does mean by the rock, we must consider the 18th and 19th verses together, and keep in mind the entire figure. This figure portrays (1) a Builder, Christ; (2) a temple to be built, composed of lively stones, the church; (3) a foundation for that temple, the rock; (4) the gates of an unfriendly city or power which shall seek its destruction, hell, or more correctly, Hades, the unseen abode of the dead, the grave; (5) a door-keeper of the church, or spiritual temple, with his keys, Peter. Peter's place in the figure is not that of the foundation, but that of the key-holder, or turnkey. The only difficulty is in settling what the Lord means by the rock. Since this rock is the foundation of the church, the central principle, the fundamental idea, we are aided to a correct decision by the teachings of the Word elsewhere. We learn from 1 Cor. 3:11, "That other foundation can no man lay than that is laid, which is Jesus Christ." This excludes Peter or any human platform. Christ is often called a stone: "the stone that the builders rejected," "the chief corner stone," "the stone that is the head of the corner," "the spiritual rock which is Christ." Faith in Christ held in the heart, and confessed with the lips is the very foundation of the spiritual life and of the church. This constituted the fundamental difference in apostolic days between Christians and unbelievers, the church and the world. It does still. It is the essence of the teaching of the New Testament that the platform or foundation of the Christian society, the church, is this belief that Jesus is the Christ, the Son of the living God. It is then Peter's grand confession, faith in the Spiritual Rock, the faith that lays hold of Christ, belief that he is the Anointed of God, the Divine Savior, that the Lord pronounces the rock upon which he will found his church. That this view is correct is shown by a correct understanding of the declaration, The gates of hades shall not prevail against it. From the gates of the city always marched forth its armies. The powers of hades are represented by its gates. Hades is not hell (Gehenna), but the unseen abode of the dead that holds the departed within its gates. Just after these words the Lord talks of his death, or entering hades. Six months later the Sanhedrim sent him to death for making the same confession Peter had just made. See Matt. 26:64-67. They expected to demonstrate that the confession of his divinity which he had made was false by sending him to hades, which they supposed would hold him and prevail against the confession of the Rock. He was sent there from the cross, but the gates of hades did not prevail, for they could not hold him, and the living Savior, rising triumphant from the tomb, was the unanswerable argument that his own and Peter's confession was a rock that could never be moved. His resurrection demonstrated that he is the Rock. Hades did not prevail. 19. I will give unto thee the keys of the kingdom of the heaven. That is, of the church. The office of the keys is to open the doors, or close them. On Pentecost, Peter first opened the doors and declared the conditions of which men could have their sins forgiven, be bound or loosed, and thus enter into the church. Seven years later at Caesarea he declared the same conditions to the Gentiles. While Peter took the lead the keys were given to all the apostles, and to no other mortal. See Matt. 18:18, and John 20:19-28. All that is here said to Peter is said to all the apostles. 21. From that time forth began Jesus to shew unto his disciples. They were not strong enough to bear this teaching until they were convinced of his divinity. And suffer many things. In this strange way carrying out the true idea of the Messiah (Isa. 53). Of the elders and chief priests and scribes. The three constituents of the Sanhedrim. 22. Peter began to rebuke him. He could not bear the thought of the crucifixion, and still expected Christ to become a worldly king. 23. Get thee behind me, Satan. Christ saw in the words of Peter a suggestion not so much of his as of Satan's. It was a temptation to shrink from the work for which he came. It was the same temptation that called out from him the same rebuke once before (Matt. 4:10). 24. If any man will come after me. Compare Mark 8:34-38, and Luke 9:23-27. The conditions of discipleship are presented. Let him deny himself. Let him be prepared to say "no" to many of the strongest cravings of his nature, in the direction more particularly of earthly ease, comfort, dignity, and glory. Take up his cross. Luke adds, daily; not once, but all the time. The cross is the pain of the self-denial required in the preceding words. The cross is the symbol of doing our duty, even at the cost of the most painful death. And follow me. To follow Christ is to take him for our master, our teacher, our example; to believe his doctrines, to uphold his cause, to obey his precepts, and to do it though it leads to heaven by the way of the cross. 25. Whosoever will save his life shall lose it. He who refuses to deny himself, and makes saving and ministering to his present life his chief object, shall lose his life eternally. 26. What is a man profited? etc. All the wealth, glory, pleasure and power of earth are worthless to the dying man. If he should gain them all and lose his own soul, he has lost all. What shall a man give in exchange for his soul? What would a man not give? What is there that he can give, if in life he has not followed Christ? 27. For the Son of man shall come. Then all shall receive their deserts; those who lose their lives shall gain life; those who choose the world shall lose all. As Christ begins to teach of dying on the cross, he begins to give prominence to his coming again. 28. Shall not taste death, till they see the Son of man. The reference is not to his final coming to judge the world, but to his spiritual coming to establish his kingdom. This was fulfilled on the day of Pentecost. Mark (9:1) shows the meaning by substituting, "Till they have seen the kingdom of God come with power." The "coming of the Son of man in his kingdom" means, therefore, the same as "the kingdom of God come with power." Compare Acts 1:8, and Luke 24:49. The kingdom came with power on the day of Pentecost (Acts 2:1). __________________________________________________________________ Chapter XVII The Transfiguration Summary --The Transfigured Lord. Moses and Elias. The Voice from the Cloud. The Lunatic Healed. The Son of Man to Be Betrayed. Slain and Raised the Third Day. The Tribute Money. 1. And after six days. Compare Mark 9:2-8; Luke 9:28-36; John 1:14, and 2 Peter 1:18. Six days after the conversation recorded in the last chapter. Luke says, "about an eight days." About, not exactly. Luke's eight days include the fractional days at the beginning and end of the day of the conversation and the day of transfiguration. Matthew's six days are the six complete days intervening between them. Jesus taketh Peter, James and John. The three apostles who were chosen to be nearest to the Lord. Into a high mountain. Not Mt. Tabor, as tradition holds, but probably Mt. Hermom. It could not have been Mt. Tabor, for, as we learn from Josephus, who lived in that time, the top of Mt. Tabor was then occupied by a town and fortress. On the other hand, the Lord was in the vicinity of Mt. Hermon (Matt. 16:13, note); Hermon was a "high mountain," ten thousand feet high, visible over most of Palestine. 2. And was transfigured before them. That is, transformed, changed in form. The great object was to reveal to the disciples his Divine glory before they beheld his humiliation upon the cross, in order to sustain their faith in the hour of trial. His face did shine as the sun. Thus John describes the glorified Savior when he beheld him on Patmos: "His face as the sun when he shineth in his strength." His raiment was white as the light. Mark says, "white as snow." The comparison may have been suggested by the snow of Hermon. It was a vision of supernatural splendor. 3. There appeared unto them Moses and Elias. (1) Among all the prophets and saints of the Old Testament these were the two, of which one had not died (2 Kings 2:11), and the other had no sooner tasted of death than his body was withdrawn from under the dominion of death and of him that had the power of death (Deut. 34:6; Jude 9). Both, therefore, came from hades, but from hades conquered. (2) Again, these two were the acknowledged heads and representatives, the one of the law, the other of the prophets (compare Matt. 7:12). And they were talking with Jesus. The subject of their conversation is given in Luke 9:31. It was the decease (exodus, departure, referring to his death and ascension) which he should accomplish at Jerusalem. In this brief interview between the greatest worthies of the old dispensation and the Founder of the new dispensation their conversation would be confined to the most important theme of earth and heaven. That was the Savior's death. 4. Peter answered. The words were spoken as they departed (Luke 9:33). Lord, it is good for us to be here. It is too brief a converse, too transient a glimpse and foretaste of the heavenly glory. He would fain detain these august visitors. Let us make three tabernacles. Three booths of boughs, like those of the Feast of the Tabernacles. It seemed to him that the hour for the long-looked-for reign had come. 5. A bright cloud overshadowed them. Christ, Moses and Elijah are represented as in the cloud which separated them from the disciples' sight; and out of this cloud the voice spoke to the disciples. By the disciples such a luminous cloud would be instantly accepted as a symbol of Divine presence. A bright cloud, the Shekinah, is throughout the Old Testament dispensation employed as a symbol of God's presence, being very generally entitled "the glory," or "the glory of the Lord." This is my beloved Son. The same voice which had once before been heard at the baptism. Such a confirmation of the great confession of Peter was never to be forgotten. Almost a generation later, when he wrote his second epistle, the remembrance of this night was as vivid as ever: "For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory." Hear ye him. The Divine voice that spoke at Sinai and the baptism is heard, declaring Christ's superiority to Moses and Elias, in that he is "the beloved Son," and commanding all to Hear Him. Henceforth, not Moses, or Elias, are the lawgivers of the people of God, but Christ. The saints are bidden to turn from every human teacher, even those as revered as Moses and Elias, to listen to our Lord. To hear Him will lead from error and sin into truth, righteousness and fitness for heaven. 6. They were sore afraid. Like the children of Israel at Sinai, they were filled with awe at the Divine voice. 7. Arise, be not afraid. So the Lord ever speaks to his disciples in danger or fear. 8. They saw no man, save Jesus only. When they rose from their prostration the glorious vision was gone. 9. Jesus charged them, ... Tell the vision to no man. Even they themselves did not yet understand what they had seen. Still less could they, in present circumstances, make others understand. All was plainer after Christ had died, risen, and had ascended to glory. The time had not come to proclaim the mystery of the Sonship to the world. 10. Why then say the scribes that Elias must first come? They knew that the scribes, in their capacity as interpreters of prophecy, were wont to say that Elijah must come before the Messiah could appear. They said this on the strength of Mal. 3:1, and 4:5. If Peter, James and John were of those who asked this question, they were probably seeking to ascertain if the vision they had seen was the coming of Elias and why he did not remain. 11, 12. Elias (Elijah) is come already. John the Baptist, who came in the spirit and power of Elijah (Mark 1:2-8; Luke 1:17). Have done unto him whatsoever they listed. List and lust were originally one word, meaning to desire or wish. The account of his martyrdom is given in Matt. 14:6-12; Mark 6:21-29. See notes there. The Son of man suffer of them. Henceforth he keeps the lesson of his suffering constantly before their minds. After all, his disciples were not prepared for it when the hour came. 14. When they were come to the multitude. Come down out of the mountain. Compare Mark 9:14-29 and Luke 9:37-42. Luke says this miracle occurred the next day. 15. My son; for he is a lunatic. Epileptic, in the Revision. The symptoms are those of epilepsy, in this case caused by demoniac possession. The son was a child (Luke 9:38). He was dumb as well as epileptic (Mark). 16. Thy disciples. The nine apostles who had been left below when the Lord with three ascended the mountain. 17. O faithless and perverse generation. Intended especially for the disciples who had failed in the cure from weakness of faith. How long shall I suffer you? Bear with your shortcomings. Bring him hither to me. The emphasis is upon me. This act of mercy could have been done by his disciples had they been devout, prayerful and believing. 18. And the demon went out. Compare Mark and Luke. 19, 20. Why could not we cast him out? The answer is, Lack of faith. This mountain. Lofty Hermon, in plain sight. Nothing shall be impossible to you. Upon the condition of perfect faith. Compare Heb. chap. 11. Faith in Christ, faith exercised in fasting and prayer, are the conditions of power. 21. But this kind ... but by prayer and fasting. Compare Mark 9:29. Only by devout waiting before the Lord for strength. Such strength is always needful to the victories of faith. Often, too, we have demons, envy, pride, covetousness, a revengeful spirit, that must be cast out by prayer. 22. While they abode in Galilee. Mark 9:30, says: Departing thence (from the vicinity of Mt. Hermon), they passed through Galilee. Compare also, Luke 9:43-45. 23. They were exceeding sorry. Because he said that he must be put to death. There is only grief now, but no remonstrance. 24. When they had come to Capernaum. They had now returned from the journey north. Doth not your master pay tribute? Not tribute, which would be a tax due an alien, but the half shekel, an annual tax demanded of every male Jew above twenty years for the support of the temple. It would be from twenty-five to thirty-five cents, as the shekel is variously estimated from fifty to seventy cents. The collectors were not publicans, but Jewish authorities. 25. He saith, Yea. Peter, as usual, answered before he reflected, and then came to Jesus with the matter. Jesus prevented. Peter came into the house to speak about it, but Christ knew his thoughts and spoke first. Of whom do the kings of the earth take custom? Not of their own children, but from subjects. Hence, Christ, the King's Son, for whom the temple was built, was not subject to tax for the benefit of the temple. The Son of the King would not pay tribute to the King. For the origin of this temple tax, see Exod. 30:12, and 2 Chron. 24:5. 27. Lest we offend them. While not compelled to pay it as a due, he would pay it as a matter of expediency. Sometimes things are expedient for which there is not the letter of the law. Go to the sea. Of Galilee, close at hand. Cast a hook. Peter was a fisherman. Take up the fish that first cometh. A miracle. The Lord by his power would draw the fish that had sought to swallow the coin to Peter's hook. A piece of money. Greek, a stater, corresponding to a shekel, enough for two. The Lord would pay the tax, but in a manner in accord with the Divine dignity. __________________________________________________________________ Chapter XVIII The Greatest in the Kingdom Summary --Who Shall Be Greatest? Becoming As Little Children. Causing the Little Ones to Stumble. Despising the Little Ones. How to Deal with an Offending Brother. Forgiving Those Who Injure Us. Parable of the Unmerciful Servant. 1. At the same came the disciples unto Jesus. Compare Mark 9:33-50; Luke 9:46-50, and also Matt. 19:13-15. Mark says the conversation occurred at Capernaum. At that time. As Peter returned from paying the tribute money. Who is the greatest in the kingdom? The disciples had disputed in the way (Mark) as to which of them should be chief ministers in the earthly kingdom that they still supposed Christ would establish. Mark also says that before calling the child, Jesus said: "He that would be greatest among you, let him become the servant of all," the rule of true greatness. 2. And Jesus called a little child unto him. In order to enforce the words that Mark reports, he uses a striking object lesson. This method was a prominent feature of Oriental teaching. Thus it was that Christ washed the disciples' feet (John 13) and Agabus bound his hands and feet with Paul's girdle (Acts 21:11). 3. Except ye be converted. The Revision translates, "Except ye turn," which is correct. The Greek word translated in the Common Version "be converted," is found in the New Testament in the active voice in every instance but one, and means to turn. It means something that the subject is to do, not something that is to be done for him. Become as little children. Humble, teachable and free from selfish ambition, like little children. Shall not enter into the kingdom of heaven. Instead of discussing who should be greatest in the kingdom of heaven, they had better inquire whether they were going to get in at all. 4. Whosoever therefore shall humble himself as this little child. This explains the great feature in which they must become as the child. Greatness in the kingdom is not secured by seeking to be greatest. There is a lesson here for Christians, and especially preachers who are ambitious of distinction. 5. Whoso shall receive one such little child in my name. Receiving in my name is serving with Christian love, and as belonging to Christ. Receiveth me. Observe that the true way to receive Christ is to receive into our heart, for Christ's sake, those who need our sympathies. 6. Whoso shall offend one of these little ones which believe in me. The Revision makes this plainer by rendering it "cause to stumble," or to go astray. The term "little ones" not only embraces children who have learned to believe in Christ, but all lowly and humble disciples. Better for him that a millstone were hanged about his neck. Better that a man should lose his life in so terrible a way than to destroy the souls of others. Drowned in the depth of the sea. Which was within sight. This method of capital punishment was practiced by the Egyptians, Greeks, and Romans, and possibly occasionally by the Jews. It is still practiced by the Turks. 7. Woe unto the world because of offences! There will continue to be temptations and causes of stumbling in the world which will lead thousands astray and cause much sorrow. 8, 9. If thy hand or thy foot offend thee. Cause you to sin or stumble; ensnare you into evil. The meaning is, if an object dear as the right eye, and useful as the right hand, lead you into sin, that object however dear, you are to part with. See Matt. 5:29. Into life halt or maimed. The meaning is, not that a man hath no better way to avoid sin and hell, but if he had no better, he should choose this. Into hell fire. "Into the Gehenna of fire." This phrase, in verse 9, is synonymous with "everlasting fire," in verse 8. See note on Matt. 5:22, for Gehenna. 10. Despise not one of these little ones. Not merely one of the children, but those saints whom the world regards as insignificant and unimportant. "To despise" is, literally, "to look down upon," and hence, to neglect. This forbids all caste in the church. In heaven their angels do always behold the face of my Father. The doctrine of guardian angels is emphatically taught in the Scriptures. See 2 Kings 19:31; Ps. 91:11; Heb. 1:13; Acts 27:23. Who can afford to despise the children who have representatives right at the throne of God? 11. This verse does not occur in the Revision, and is not found in the most reliable Greek manuscripts, such as the Siniatic and Vatican. 12, 13. How think ye? This illustration of the anxiety of the shepherd for a lost sheep is used to show the deep interest that God feels in any one of the straying "little ones." If a man have an hundred sheep. The man having a hundred sheep is plainly the Son of God--the Good Shepherd. 14. Even so it is not the will of your Father, etc. As the shepherd feels a deep and anxious interest in the straying sheep, and seeks to hunt and to save it, so the Father above seeks the salvation of all the humble ones in his kingdom. 15. If thy brother. Compare Mark 9:38, and Luke 9:49. Brother in the church. Sin against thee. Personally. Injure you or do you wrong. Shew him his fault. Go to him privately and have a kind, brotherly talk over the matter, and try to show him his fault. Gained thy brother. For thyself, by restoring good feeling; for God, by leading him to a sense of sin and repentance. 16. Take with thee one or two more. If the private interview is of no avail, take other brethren as witnesses and intercessors. These witnesses, hearing the matter talked over, can report the facts. 17. Tell it to the church. If neither effort is of avail, then report it to the church for action. This is the second instance in the New Testament of the use of the word "church." The first is in Matt. 16:18. If he refuse to hear the church. The admonition and entreaty of the church through its elders. The church has power to admonish and to exclude. Let him be to thee as a heathen man and a publican. Have no religious fellowship with him, more than you would have with a heathen, or a publican. The publicans were usually apostate Jews. The orthodox Jews had no social intercourse with heathen or publicans. 18. What things soever ye shall bind. What was said to Peter (Matt. 16:19) is addressed to all the apostles. It is spoken to all a second time (John 20:23). All had the keys as well as Peter. The apostles were, under the direction of the Holy Spirit, to establish the rules of the church discipline, as well as to announce the conditions of salvation by the gospel. These rules and conditions, found in Acts and the Epistles, bind and loose men. As they were to speak and write as moved by the Holy Spirit, what they announced would be ratified in heaven. 19, 20. If two of you shall agree. Two shall constitute a Christian fellowship. The united prayers of this fellowship for any legitimate object shall be heard. The assurance of this is found in the fact that Christ will be present wherever two or three are gathered in his name. Their united prayers will ascend, made mighty by the intercession of the Son of God. By his presence it becomes his prayer. In my name. As followers of Christ. 21. Then came Peter to him. The Lord had just spoken of the duty of seeking reconciliation with those who trespassed against us (vs. 15-17), and there seems to have been some doubt in the mind of Peter how far this principle should be carried. Till seven times? It is stated that the Jewish Rabbins held that forgiveness must be extended to one who confessed his fault, but this was limited to three repetitions of the offence. Peter had an idea that the Savior's rule would insist on still greater forbearance. 22. Until seventy times seven. That is, there should be no limit at which it shall be refused if it is asked in the spirit of sincere penitence. By reference to Luke 17:4, one can see the condition of forgiveness. It is that the offender professes repentance. We are to forgive men their trespasses on the same condition that God forgives us ours, and he does not forgive the impenitent. Our mercy must be just as unlimited as that of God. 23. Therefore is the kingdom of heaven likened. The Lord next enforces the great doctrine of forgiveness to our fellow-man in a parable. To a certain king, which would take account of his servants. The king is the Lord, the servants those who profess to serve him as King; the kingdom is his church on earth, but reaching beyond the earth. 24. One was brought unto him. Observe that he had to be brought. A defaulter does not willingly come to settle his accounts, any more than a sinner would seek the bar of judgment. Which owed him ten thousand talents. An immense sum. The talent was a weight, not a coin, and its value would depend on the purity of the precious metal used in the coinage. If the Greek silver talent is meant, the ten thousand talents would amout to about $7,500,000. What is meant is that the sum was beyond human ability to pay. 25. But forasmuch as he had not to pay. He had used his king's money and was not able to settle his accounts. He represents the sinner, who has no way to settle the debt of his sins. See Luke 7:42. His lord commanded him to be sold. An absolute king is represented, who could do according to his will with his servants. It was common, even until modern times, for persons to be sold for debt. In many nations the wife and children were involved in the hapless fate of the debtor. 26. Fell down, and worshipped him. In Oriental countries, almost all who approach monarchs prostrate themselves and offer homage. This is especially true of those who urge a petition. See Esther 8:3. Have patience, ... I will pay thee all. This promise was one that could not possibly be fulfilled, though the servant might think it possible. 27. The lord ... forgave him the debt. He is represented as so moved by compassion that he did far more than was asked and forgave the entire debt. 28. But the same servant went out. His own exhibition of brutality was immediately after the great mercy he had received. What follows shows that he had only been frightened, not converted. An hundred pence. The denarius, or penny, was a silver coin equal to from sixteen to eighteen cents. The whole debt would therefore be from sixteen to eighteen dollars. Its smallness compared with his debt to his lord is intended to show that our neighbors' sins against us are insignificant when contrasted with ours towards God. We need such boundless mercy that we ought to be prepared to give mercy freely. Took him by the throat. The great defaulter, who had been treated with such mercy, had no mercy. 29. Have patience with me, and I will pay thee all. It will be noticed that this unfortunate debtor makes exactly the same appeal as his exacting creditor had made to his lord. 30. And he would not. He would not even grant delay, whereas he had been forgiven. Cast him into prison. To cast into prison for debt was once the custom in all countries. 31. His fellow-servants ... were very sorry. Unmerciful treatment of the unfortunate is always wont to excite compassion. The servants were not only sorry for their wretched comrade, but they carried the case to their lord. It is always proper to carry the wrongs of fellow-beings which we cannot redress to our Heavenly Father. 32, 33. O thou wicked servant. The sin of which the servant was guilty and charged is not that needing mercy he refused to show it, but that having received mercy he remained unmerciful still. 34. His lord ... delivered him to the tormenters. This language is to be interpreted by customs that still prevail in the East, where torture is still used to compel debtors to confess where they have hidden treasures that they are suspected of having concealed. In both Greece and Rome torture was used on prisoners to compel confession, and until within a century or two it was still employed in Great Britain and Europe. Till he should pay all. As, however, he never could pay, he was condemned to perpetual imprisonment. 35. So likewise shall my heavenly Father do also unto you, etc. Observe Christ says, "My heavenly Father," not your. God will not be their heavenly Father unless they emulate his spirit of mercy, and are as ready to forgive others their trespasses as he is to forgive their own. "Blessed are the merciful, for they shall obtain mercy." "As ye mete to others it shall be measured to you." "Forgive us our trespasses even as we forgive those who trespass against us." "Whatsoever a man soweth that shall he also reap." If we are hard and unforgiving to our fellow-men, we can never expect our heavenly Father to overlook our own sins. It is a vital doctrine that we, by our own mind towards others, determine what shall be the mind of God towards us. __________________________________________________________________ Chapter XIX Marriage and Divorce; The Rich Ruler Summary --The Last Departure from Galilee. The Question of the Pharisees about Divorce. Christ's Law of Divorce. Eunuchs for the Kingdom of Heaven's Sake. Blessing the Little Children. The Rich Young Ruler. Eternal Life. Rich Men and the Kingdom of God. Leaving All for Christ's Sake. 1, 2. He departed from Galilee. Compare Mark 10:1-12, and Luke 16:18. This is the final departure from Galilee before the Savior's death. The borders of Judea beyond Jordan. From Galilee he followed the route on the east of the Jordan to Jerusalem. The region where the conversation on divorce occurred is called Perea, which means "the land beyond," or east of the Jordan. Great multitudes. Because his fame was now well known over all Palestine. 3. Pharisees came. As usual, ready to oppose. Is it lawful for a man to put away his wife for every cause? Hillel, the greatest of the Jewish Rabbins whom Jews have sought to compare with Christ, taught that almost any ground of displeasure on the part of a husband would justify divorce. He even specifies scorching the bread as sufficient cause. Josephus, the historian, says he "divorced his wife because he was not pleased with her manners." 4, 5. Made them male and female. In the creation, God made man male and female and united the two by an indissoluble bond in the marriage of one man to one woman. For this cause. The bond of husband and wife is stronger than that between children and parents. Be one flesh. Two lives joined into one. 6. What God hath joined together. If God hath so joined them that the twain are one, no human ordinance has the right to separate them. 7, 8. Why then did Moses command? Deut. 24:1-4. They insinuate that he contradicts Moses. Moses, for your hardness of heart. Moses "suffered" some things that were not right on account of "the hardness of your heart," a low state of morals. A people cannot be lifted from moral depravity to a high standard at once. Hence the law permitted some things that were below the perfect standard of Christ. In the beginning. In the beginning there was no divorce and no polygamy. The first polygamist was the race of Cain (Gen. 4:19). 9. I say unto you. We have here Christ's law of divorce in contrast with that of Moses. Except for fornication. There is only one sufficient cause of divorce; that is, unfaithfulness to the marriage relation. Committeth adultery. Because he is married still to his former wife, who is still his wife in spite of the divorce; so, too, if any man marries the divorced woman, he marries another man's wife. 10. It is expedient not to marry. Such a rigid marriage law was too high for their loose Jewish ideas. It seemed to them as if it would be impossible to live up to so high an ideal. If a man could not get rid of his wife, if he tired of her, it were better not to marry. 11. To whom it is given. Only those can receive and live up to this rule who are enlightened by Christianity. The less Christianity, the lower the ideal of marriage. This is the rule everywhere. 12. There are eunuchs. The classes are named who need not marry: (1) Those born physically incompetent; (2) those made eunuchs by mutilation, once a very common practice in the East, and (3) those who abstain from marriage to devote themselves, free from worldly cares, to Christ's work. Paul was an example. 13. They brought unto him little children. Compare Mark 10:13-16; Luke 18:15-17. It was the Jewish custom to bring children to the synagogue on their first birthday for the Rabbi to bless them. So these persons came to one whom they regarded the greatest of all Rabbins. The disciples rebuked them. They thought it an interruption. 14. Suffer little children. Do not hinder them, either by word, or by a bad example. To come unto me. Whatever mortal, young or old, wishes to come to Christ should be encouraged. For of such is the kingdom of heaven. Those who have the loving simplicity, humility, and trust of children. See @Matt. 18:1-14. These words show, (1) that children are not, as some have taught, totally depraved; (2) that the earlier they come to Christ the better; (3) that they should not be hindered from coming by injudicious teaching; (4) that parents should bring them to the Savior. 15. Laid his hands on them. And blessed them. 16. Behold, one came and said. Compare Mark 10:17-27, and Luke 18:18-30. We learn from verse 20 that he was a young man; from Luke 18:18, that he was a ruler, probably of a synagogue, although these were usually elderly; from verse 22 (Matthew) that he was rich, which probably accounts for his holding office, at an unusual age; and from Mark 10:17, that he came running to Jesus and kneeled to him. Good Master, what good thing shall I do to inherit eternal life? Whether he had before heard Christ or not, he had learned that eternal life belonged to heirs, the heirs of God, his children, and had to be inherited. 17. Why callest thou me good? none good but one, God. The Revision, following the Siniatic, Vatican, and some other manuscripts, leaves off "good" before Master in verse 16, and changes this to, "Why asketh thou me concerning good?" Still, Mark and Luke give the question in the form of the Common Version as here; hence we are justified in adhering to the text as above. Some have seen in these words of Christ an affirmation that he was not divine. To these, Stier replies: "Either there is none good but God, Christ is good, therefore Christ is God; or, there is none good but God, Christ is not God, therefore Christ is not good." There is no answer to these syllogisms but to deny the sinlessness of Christ. If thou wilt enter into life, keep the commandments. The Lord had evidently asked his first question to prepare the way for this direction. He has, in saying that no man is absolutely good, said that no man can keep the commandments perfectly. 18, 19. Which? Thou shalt not kill. The Lord passes over the first four of the ten commandments, throws the young man back to his relations with his fellow-men, compels him to give an account of his moral goodness, and after keeping the letter of the moral commands, still to confess his sense of a lack. 20. All these have I kept from my youth up. There was, no doubt, great ignorance in this reply. What lack I yet? He was sensible of the fact that there was a lack. His soul had not found rest in outward duties. 21. If thou wilt be perfect. To be good he must be perfect. Sell what thou hast. The injunction of the Lord is manifestly intended to bring out the fact that the young man had made an idol of his riches. 22. He went away sorrowful. He would like to be a disciple of Christ, and an heir of life, but was not ready to pay such a price. The Lord had struck his difficulty, his besetting sin, his ruling passion. This man was required to use his wealth for God and for man; so are we to use ours. There is just one difference; he was commanded to sell and give away; we are required to turn all over to Christ and to hold it as his stewards. 23. A rich man shall hardly enter into the kingdom of heaven. The Lord does not say that a rich man shall not enter, but that he shall enter with great difficulty. Mark says that when Christ uttered these words the disciples were astonished, and then Jesus explained by the words, "How hard it is for them that trust in riches to enter into the kingdom of God," which shows the sense in which he spoke the words of this verse. A man may trust in riches who has $100, as well as one who has $100,000. 24. It is easier for a camel to go through the eye of a needle. It is easier for a camel to go through the eye of a needle than for a rich man (i. e., as already explained, one who trusts in riches) to enter into the kingdom of God. In other words, one whose trust is in wealth cannot enter at all. 25, 26. With men this is impossible; but with God all things are possible. This means that human efforts alone cannot save a man. The young man was zealous in keeping the commandments, but there was a great lack. The grace of God only can save. It can break down the trust in wealth, take away the love of wealth, and fill the heart with the love of Christ. It is the love of money, not money, that is the root of all evil A pauper may love money as much as a millionaire. 27. Lo, we have left all. Compare Mark 10:28, 29, and Luke 18:28-30. The apostles had left all they had for Christ. The case of the rich young man suggested Peter's question. 28. Ye. The apostles. In the regeneration. At the coming of the Lord the second time. When the Son of man shall sit, etc. In his final triumph over all evil. Shall sit on twelve thrones. Christ shall sit on the throne of his glory and the apostles also shall have thrones. The twelve tribes of Israel. The reference is probably spiritual, rather than literal. The inspired preaching of the apostles presented the conditions of pardon under the New Covenant. Thus they "bind" and "loose," or "judge." In judgment, salvation will turn on whether the Jews, or the true Israel (Gal. 3:29), have obeyed the "apostles' doctrine." The apostles even now judge the church. 29. Every one. Not only apostles, but every one who leaves all for Christ shall receive a hundred fold. A hundred fold. Mark says, "Now in this time." They shall be taken care of in this world, and have earthly peace and joy, such as no sinner can have, and above all, "eternal life." 30. Many shall be last, etc. There will be reversals; those rich on earth, but poor hereafter; those high in station, degraded hereafter; and the lowly on earth, exalted hereafter. The right man to follow any cause, be it what it will, is he who loves it well enough to fling to it everything he has in the world, and then think that not enough, and so fling himself after it. This last item often weighs down the scales in heaven, and the man gets what he gave himself for. __________________________________________________________________ Chapter XX The Laborers in the Vineyard; The Ambitious Mother Summary --The Householder and the Laborers. Those Hired at the Eleventh Hour. The Recompense to All. The Lord's Sufferings at Jerusalem Portrayed. The Ambition of the Mother of Zebedee's Sons. The Baptism of Suffering. Two Blind Men Healed at Jericho. 1. For the kingdom of heaven. This parable is added to illustrate what was said just before, in the last chapter. A man that is a householder. The householder represents God, the vineyard is the kingdom of Christ, the laborers his disciples. Went out early in the morning to hire. Said to be a common custom in the East. Unemployed laborers gather in the market place of the villages, waiting for an employer. 2. Agreed with the labourers for a penny a day. A denarius, about sixteen cents, the usual full price of a day's labor at that time. It would buy then more than a dollar will now. 3, 4. About the third hour. Nine o'clock. The hours were counted from six o'clock. 5, 6. Went about the sixth and ninth hour. Twelve and three o'clock. About the eleventh hour. Five o'clock. 7. Because no man hath hired us. These persons were idle, because they had no opportunity to work. This point must not be lost sight of. There is no promise here for willful idleness. 8. Saith unto his steward. The steward, to whom the duty of paying the laborers is assigned, probably represents Christ. 9. They received every man a penny. More than most of them expected. God does not measure our reward by the length, but by the faithfulness of service. 10, 11, 12. They murmured. Those who had worked all day. Like the elder brother (Luke 15:28-30). 13, 14. Go thy way. The householder gave these all he had agreed. They had no ground of complaint but envy. 15. Is thine eye evil? Envious. 16. So, etc. A special lesson, first, to the Jews. They had been called first by God, but the Gentiles who heard the call should soon enjoy special privileges. They would even be first in the kingdom, because of their greater readiness to receive the gospel. Our duty in the vineyard is to go to work as soon as the Lord calls us, and to do what he tells us. 17. Jesus going up to Jerusalem, took the twelve apart. For six months, ever since the confession at Caesarea Philippi, the Lord had been trying to prepare the twelve for his death. Compare Mark 10:32-52; Luke 18:31-43. He was now east of the Jordan, on his way. 18. Behold, we go up to Jerusalem. They had gone to Jerusalem ofttimes before, but never on such a mournful errand. Shall be betrayed. By Judas, who would lead the band sent by the Jewish rulers to seek him in the night. Chief priests and unto the scribes. The Jewish Sanhedrim. It included both the leaders of the priesthood, the leading scribes, or doctors of the law, and others. The great council of the nation condemned Jesus to die. See Matt. 26:59-66. 19. Shall deliver him to the Gentiles. The Sanhedrim could condemn, but had no power to inflict capital punishment, because the government had passed into the hands of the Romans--a Gentile race. To mock and to scourge. For comment on these words, see Matt. 27:26-31. The third day. This expression, which occurs often, shows the sense in which the Jews understood the corresponding phrase, "three days and three nights." 20. Then came to him the mother of Zebedee's children. Salome, the mother of the apostles James and John, and supposed by many to be the sister of the mother of Jesus. Compare Mark 10:32-45; Luke 18:31-34. 21. What wilt thou? We learn from Mark that they asked him to grant what they wished before they stated it, after the manner of Herod to the daughter of Herodias, but he forced them to state their ambitious desire. The mother speaks for them. Sit, one on thy right hand, and the other on the left, in thy kingdom. They still believed that he would be an earthly monarch, notwithstanding that he had just told them of his speedy death. 22. Ye know not what ye ask. An illustration, this of ignorant prayer. Within a month they saw the places on his right hand and left occupied by the two thieves in the crucifixion. Are ye able to drink of the cup? The cup is an Old Testament image of a man's lot, or portion, as holding what of life God pours out for him. Be baptized with the baptism I am baptized with? Baptism is the necessary condition by which one can enjoy the privileges of the church. The cup signifies suffering voluntarily taken, or "drunk," and the baptism what is endured at the hands of others. We are able. They no doubt thought they were. They loved their Lord, as well as pre-eminence, and felt that they were willing to go with him through suffering. They, however, overestimated their strength. 23. Ye shall drink indeed of my cup. They cannot do it now, but in due time they shall follow him; they shall rise to their calling, and bravely meet all its risks and hardships. See Acts 12:1, 2. Is not mine to give. The highest honors of his kingdom were not now to be disposed of by him to gratify the worldly ambition of any one. For whom it is prepared. The Father had a plan in reference to the honors of the kingdom. The lowliest would be the loftiest. They who gave up most would get most. 24. The ten ... were moved with indignation. The indignation of the "ten" displayed the same spirit and motive as the request of the sons of Zebedee. It is very common that in the very act of condemning our brethren we are guilty of the same or worse faults than those we condemn. 25. Jesus called them to him. Evidently their indignation had been outspoken, but not in the immediate presence of the Lord. The princes of the Gentiles exercise dominion. In order to present the contrast between the kingdom as it would be and as they expected it, he pointed out the nature of Gentile rule. The princes "lorded over" the people. 26. It shall not be so among you. No such lordship, no such authority, can be tolerated in your fraternity. The case is a rebuke of unhallowed ambition. Men prominent in the church should be the first to heed the admonition. Such priestly despotism as the absolute rule of the Catholic, Greek, and of some Protestant churches is at variance with this principle. Whosoever will be great ... let him be your minister. Your deacon, servant. Greatness in the kingdom of heaven consists in doing, rather than in being, and in doing for others, rather than for self. Greatness is to be found in service. Only those men are truly great who are the servants of their race, helpers of mankind. 27. Whosoever will be chief among you, let him be your servant. In the church, the greatest one is he who serves most and best. 28. Give his life as a ransom. Our Lord came to serve. He even gave his life. He became our ransom; that is, he redeemed us by his blood. 29. As they departed from Jericho. He had now crossed the Jordan. At Jericho he saved Zaccheus. Compare Mark 10:46-52, and Luke 18:35-43. Jericho stood a few miles from the southern ford of the Jordan, on the road to Jerusalem, which was about eighteen miles distant. He left Jericho for Jerusalem on Friday, just a week before his crucifixion. 30. Two blind men. Mark and Luke name only one, blind Bartimaeus, probably well known and hence named. 31. Have mercy on us, thou Son of David. This was virtually acknowledging Jesus as the Christ, who was to be the Son of David. 32. Jesus stood still. He does not object now to this title. Compare Matt. 9:27. He is now about to proclaim himself the Messiah. 34. Jesus ... touched their eyes. The faith of the blind men had saved them. Compare Mark and Luke. Faith saved. The blind Bartimaeus (1) asked about Jesus as he passed; (2) cried to him as the Son of David, the Messiah; (3) asked for mercy; (4) kept on crying when they tried to stop him; (5) when permitted, sprang up and hurried to Jesus; (6) asked of him to receive his sight. This is faith in action. __________________________________________________________________ Chapter XXI Christ Entering Jerusalem Summary --The Lord Leaves Bethany to Enter Jerusalem. The Charge to the Two Disciples. The Fulfillment of Prophecy. The Great Multitude Who Prepare the Way. Hosanna to the Son of David. Jesus Enters the Temple. The Money-Changers Cast Out. The Barren Fig Tree. The Controversy with the Rulers. John's Baptism. The Parable of the Two Sons. The Parable of the Vineyard and the Husbandmen. The Stone That the Builders Rejected. 1. When they drew nigh unto Jerusalem. Jesus passed through Jericho, where he bestowed sight on Bartimaeus and salvation on Zaccheus, came up the mountain pass from Jericho to Jerusalem, stopping over the Sabbath in the congenial home of Martha, Mary and Lazarus, in Bethany, and so on Sunday morning made his entry into Jerusalem. Compare Mark 11:1-11; Luke 19:29-44, and John 12:12-19. As they drew nigh to Jerusalem they ascended the Mount of Olives. There were three paths over the Mount of Olives: (1) on the north, in the hollow between the two crests of the hill; (2) over the summit; and (3) on the south, between the Mount of Olives and the Hill of Offence--still the most frequented and the best. Along this Jesus advanced. To Bethphage. Bethphage and Bethany were suburban villages near to one another, and lying on the direct line of road that led to Jerusalem from the east. Mount of Olives. A hill just east of Jerusalem, so called from the olive trees upon it. It was about a mile from the city. It was their open ground--for pleasure, for worship; the "Park" of Jerusalem; the thoroughfare of any going or coming in the direction of the great Jordan valley. 2. Into the village over against you. Bethphage is in view, over against them, perhaps separated from them by a valley. Ye shall find an ass tied. In the East the ass is in high esteem. Every Jew expected, from the words of one of the prophets (Zech. 9:9), that the Messiah would enter Jerusalem riding on an ass. 3. The Lord hath need of them. It is probable that the owner was a disciple. 4, 5. That it might be fulfilled which was spoken by the prophet. See Isa. 62:11, and Zech. 9:9. The prophet here describes him as riding upon one of the humblest of animals, and in the fulfillment we find, (1) that the animal was borrowed; (2) that he rode without a saddle on borrowed garments; (3) that it was a colt on which no man had ever before rode. Only animals hitherto unused were regarded fit for sacred uses. See Num. 19:2; Deut. 21:3; 1 Sam. 6:7. This is the only instance reported in which the Lord ever rode on any animal. 7. They set him thereon. Hitherto he had entered the holy city on foot; this day he would enter as David and the judges of Israel were wont--riding on the ass. 8. And a very great multitude spread their garments. Vast multitudes were gathered at Jerusalem at the Passover. The law required the assembling of the Jewish nation. Josephus says that several millions were wont to gather. Among these were thousands of Galileans who had heard of Jesus, seen his miracles, and believed in him as their Messiah King. When the people of Bethlehem, during the war between Turkey and Egypt in 1836, sought the protection of the British consul, they "spread their garments in the way" of his horses, in order to do him honor. Cut down branches from the trees. John (12:13) says that these were the branches of palm trees; rather, the wide, spreading, branch-like leaves of the palm tree, well fitted to form a soft, level carpet. The only branches of the palm tree are its leafy crown. 9. Hosanna. A Greek modification of the Hebrew words rendered, "Save now, I beseech thee," in Ps. 118:25, the next verse of which formed part of their song, "Blessed," etc. It is used as an expression of praise, like hallelujah. That cometh in the name of the Lord. The words are taken in part from Ps. 118:25, 26, a hymn which belonged to the great hallelujah chanted at the end of the Paschal Supper and the Feast of Tabernacles. The people were accustomed to apply it to the Messiah. 10. All the city was moved. The procession burst into full view of Jerusalem as it appeared on the Mount of Olives, two hundred feet higher than the temple mount. There, as the city appeared in all its splendor, according to Luke, he stopped and wept over its coming sorrows. As the procession descended, it was in plain view of all Jerusalem, and its magnitude, shouts and songs excited the wonder of the whole city. 11. Jesus the prophet of Nazareth. The inquiry arose everywhere, "Who is this?" to which the Galileans who composed so large a part of the procession, responded: "It is Jesus, the prophet of Nazareth, of Galilee." Of this they were sure; of his real character none but his own disciples knew, and they imperfectly. The Galileans regarded him the prophet named by Moses in Deut. 18:18. 12. And Jesus went into the temple. According to Mark, on this day, after the triumphal entry, he entered the temple, looked around, perhaps to note the abuses, and then at eventide went out to Bethany. The next day, returning, he again entered the temple, and wrought the cleansing that is here recorded. He went into the temple, not as a worshiper, but as its Lord. Cast out all them. This casting of the traders out of the temple is not to be confounded with that recorded in John 2:13-17, at the commencement of Christ's ministry. See notes there. Them that sold and bought in the temple. A market was held there for the sale of animals and those things necessary for the temple service. Not the less a desecration because so great a convenience. The part of the temple occupied by the traders was not in the temple proper, but the Court of the Gentiles. In the accompanying plan of the temple, the open space next to the outer walls is this court. Tables of the moneychangers. Money would be required, (1) to purchase materials for the offerings; (2) to present as free-offerings to the temple treasury (Mark 12:41; Luke 21:1); (3) to pay the yearly temple tax of half a shekel due from every Jew, however poor. All this had to be paid in native coin called the temple shekel, which was not generally current. Strangers, therefore, had to change their Roman, Greek, or Eastern money, at the stalls of the money-changers, to obtain the coin required. This trade gave ready means for fraud, which was only too common. Christ's act was a defiance to those who sought his death. Of them that sold doves. Required for poor women coming for purification (Lev. 12:6, 8; Luke 2:24) from all parts of the country, and for other offerings. 13. It is written. In Isa. 56:7. A house of prayer. A place of sacred worship. A den of thieves. A cave or den of robbers. The language indicates that it was a corrupt and fraudulent traffic, which a corrupt and fraudulent priesthood had permitted to encroach on the worship of God. It is a desecration of religious institutions to use them for worldly gain. 15. The chief priests and scribes ... were sore displeased. These inveterate enemies were displeased, not only at the authority he had assumed over the temple, but at the acclamations of approval, the cries of the children, and the evident favor of the people. 16. Hearest thou what these say? Christ's answer to the priests is a rebuke to all who would check religious enthusiasm on the part of children. The quotation is from Ps. 8:2. The praise of the innocent child is the perfection of praise. 17. Went to Bethany. Two miles east of Jerusalem. During the eventful week, he seems to have passed his nights, until Thursday, at the congenial home of Lazarus. 18. Now in the morning. Compare Mark 11:12-19, and Luke 19:45-48. This was Monday. 19. Seeing a fig tree. On the route from Bethany to the city. The fig is common in Palestine. Found nothing thereon, but leaves. Mark adds that "the time of figs was not yet;" that is, of ripe figs. The green figs ought to have appeared among the leaves in April, though the fruit began ripening in June. Let there be no more fruit from thee. Peter calls this a cursing (Mark 11:21). It was doomed to death and withered. On the next morning (Tuesday) it "was dried up from the roots" (Mark 11:20). It was a parable in action, illustrating how the fruitless Jewish nation should wither away. It had leaves, but no fruit. 21, 22. If ye have faith. See note on Matt. 17:20. 23. When he was come into the temple. Compare Mark 11:27, and Luke 20:1. This was on Tuesday, after the discourse on the fig tree, which occurred the morning after the curse was pronounced. The chief priests and the elders. Mark and Luke add "the scribes." These three classes made up the Sanhedrim, and this was probably a deputation from that body. By what authority doest thou these things? Such acts as driving the money-changers and traders out of the temple, done the day before. 24. I also will ask you one question. A malicious question is often best answered by a question which will expose the questioners. 25, 26. The baptism of John. Though the people generally had obeyed John, they had rejected his baptism. Yet they dared not say it was of men, for fear of the people; nor that it was of heaven, because they had disobeyed it. They therefore say, 27. We cannot tell. Hence the Lord refuses to answer their question, but immediately addresses them in a parable. As his death approaches, his parables are unusually solemn. 28-31. A man had two sons. The two sons represent (verse 31) the priests, elders and scribes on the one hand, and the publicans and harlots, "the sinners," on the other. Both classes were bidden to work in the Lord's vineyard. The publicans and sinners had refused, but repented at the preaching of John. The others professed to obey, but did not. The design of the parable is to show that the publicans and harlots, whom they so much despised, were morally superior to his questioners. 32. Repented not afterward. The Greek word here translated "repent," is not the one which is used in all commands as, "Repent, for the kingdom of heaven is at hand," "Repent and be baptized," "Repent and be converted," etc. This term means, rather, regret or sorrow; the word in the other passages means "change your minds" or "hearts." The regret, or sorrow, for sin leads to repentance (2 Cor. 7:10). The scribes and Pharisees did not regret their course, when they saw sinners repenting, so that they could come into a penitent belief. 33. Hear another parable. Compare Mark 12:1-12; Luke 20:9-19. The second parable is also a rebuke of the ruling classes that were seeking his death. There was a certain householder. The head of a family is here selected to represent God. In what follows is portrayed the blessings he had bestowed and the care he had taken of Israel. Which planted a vineyard. Our Lord draws, as was his wont, his illustration from common life and familiar objects. Palestine was emphatically a vine-growing country. And hedged it round about. God in his care not only planted Israel, but hedged the nation around by the law which separated it from the Gentiles. Digged a wine-press in it. The wine-press consisted of two parts: (1) the press, or trough, above, in which the grapes were placed and there trodden by the feet; (2) a smaller trough, into which the expressed juice flowed through a hole. Here the smaller trough, which was "digged" out of the earth or rock and then lined with masonry, is put for the whole apparatus, and is called a wine FAT. Built a tower. Towers were erected in vineyards for the accommodation of keepers, who defended the vineyards from thieves and from troublesome animals. The hedge and wine-press and tower represent the various advantages conferred by God upon the Jewish people (Rom. 9:4). Let it out to husbandmen. Representing the rulers of the Jews, and also the people as a whole, a nation, are included. Went into a far country. Better, "into another country," as in the Revised. "For a long while" (or time), adds Luke. It means that God left Israel to itself to see what use it would make of the favors he had bestowed. 34. When the time of the fruit drew near. Probably no definite time, but whenever any special duty was to be done, or special call to repentance made, as by the prophets. He sent his servants. The prophets. That they might receive the fruits of it. The householder's share. The rent was to be paid in a stipulated portion of the produce. The fruits were obedience, love, righteous living, teaching the true God to the nations, etc. 35. And the husbandmen took his servants. According to the obvious design of the whole parable, this is a lively figure for the undutiful and violent reception often given to the prophets or other divine messengers, and the refusal to obey their message. See Matt. 23:29-31,34,37; Luke 11:47-50; 13:33, 34. Compare 1 Thess. 2:15; Rev. 16:6; 18:24. Killed another. Some of the prophets were not merely maltreated, but actually put to death. 37. Last of all he sent unto them his son. This was the last and crowning effort of divine mercy; after which, on the one side, all the resources, even of heavenly love, are exhausted; on the other, the measure of sins is perfectly filled up. 38. This is the heir. He for whom the inheritance is meant, and to whom it will in due course rightfully arrive. Christ is "heir of all things" (Heb. 1:2). Come, let us kill him. The very words of Genesis (37:20), where Joseph's brethren express a similar resolution. This resolution had actually been taken (John 11:53). Let us seize on his inheritance. If Christ prevailed, Judaism must fall; if they could destroy Christ they could maintain their hold on the vineyard; or, in other words, seize the inheritance. Such was their hope. 39. Cast him out of the vineyard. This may involve an allusion to Christ suffering "without the gate" (Heb. 13:12, 13; John 19:17). Slew him. This is a prophecy of his own death at the hands of the men whom he was addressing. 40. When the lord ... cometh, what will he do? This question is addressed to the Jews, who seem to have been so carried away by the vivid description that they answered without seeing that they pronounced their own sentence (see verse 41). 41. They say unto him ... and will let out his vineyard to other husbandmen. Their answer is not only their own decree of judgment upon themselves, but an unconscious prediction. The nation was nearly destroyed in the Roman war; 1,100,000 perished in the siege of Jerusalem; the Jewish polity was destroyed, and "another people," the Church of Christ, mostly Gentile aliens before, received the inheritance and the kingdom. 42. The stone which the builders rejected. "The Scripture" that speaks of this stone is Psalm 118:22, 23--a psalm which the Jews applied to the Messiah. Peter twice applied it to him (Acts 4:11; 1 Peter 2:7). The figure represents a stone rejected by the builders as worthless, and then found to be the chief corner-stone of the building. The stone is Christ, rejected by the Jewish nation, but "the chief corner-stone," for this is what is meant by the "head of the corner." The "corner-stone" joined two walls. Alford thinks this is a reference to the union of Jews and Gentiles in the church. Marvellous. That the rejected stone should become the "chief corner-stone, elect and precious," on which the whole structure of the spiritual temple rests. 43. Given to a nation bringing forth the fruits. The kingdom was taken from the Jews and given to the "chosen nation" (1 Peter 2:9); not any particular nation, but those chosen out of the nations to be a "peculiar people." 44. Whoever shall fall on this stone shall be broken. Two fates are named for opposers in this verse; those who fall on the stone shall be broken; those on whom the stone shall fall shall be ground to powder. While the principle is general, the special application is to the Jewish opposers. Their falling upon the Stone (Christ) was the ruin of their nation. When the Stone fell upon them, in the judgment he had predicted because they rejected him, they were ground to powder in the awful desolation that occurred about thirty-seven years later. 45. When the chief priests and Pharisees had heard, etc. When the application of the parable was made, they perceived that they were meant and that they had condemned themselves. 46. When they sought to lay hands on him. Jerusalem was filled with people, and the demonstration, two days before, on Sunday, showed that thousands of Galileans, at least, regarded him a prophet. Hence, they find some darker and safer way than an open assault in the day. None can oppose Christ without injury. Even the silent opposition of indifference will cause us to be "broken" unless repented of. To continue our opposition until the day of grace is over will result in irretrievable ruin. Those who are "ground to powder" are beyond hope. __________________________________________________________________ Chapter XXII The Marriage of the King's Son; Attempts to Entrap the Savior Summary --The Marriage Feast. The Invited Guests. The Invitation Rejected. Their Fate. Those in the Highway and Hedges Called. The Man with No Wedding Garment. The Pharisees and Herodians. Paying Tribute to Caesar. The Sadducees and the Resurrection. The God of Abraham, Isaac, and Jacob. The Lawyer's Question. The Great Commandment. What Think Ye of Christ? 1. Jesus answered and spoke unto them again. Compare 13:15-24. Mark states (12:12) that after the parable of the wicked husbandmen, the rulers "left him and went their way;" hence this parable (peculiar to Matthew) was not spoken directly to the rulers. 2. The kingdom of heaven is like unto a certain king. Its relation to the Jews and Gentiles is likened unto a king who made a marriage for his son. Rendered "marriage feast" in the Revision. The scenery of this parable is drawn from the Oriental marriage feast, which assumed a much more important place in the ceremony of marriage than it does in our times. See the wedding feast at Cana, in John, chap. 2. The betrothal usually took place many months before, but the marriage rite was consummated by bringing the bride to the home of the bridegroom, and the occasion was celebrated by a feast, to which many were invited. In the parable the King is God, the Son our Lord, the bride is his church, those first invited are the Jews, those invited later are all mankind, the marriage feast is when the Lamb's Bride is taken home to the Father's house, the day named in Rev. 19:7-9, the day of judgment and reward. 3. Sent forth his servants to call them that were bidden to the wedding. It was the custom among the ancients for the guests to be twice invited; or rather first invited, that they might prepare themselves, and then summoned a short time before the banquet, that they might be there at the proper time. The first invitation to the Jews was given by the prophets, down to John the Baptist; the second afterwards by the apostles and other disciples in succession. 4. Again, he sent forth other servants. This is a second invitation to those who had previously been invited and "would not come." The Jews were invited first of all, by the Savior and his apostles under the first commission before all things were ready, but they refused the invitation and rejected Christ. Then, after all was made ready by the death and resurrection of Christ and the establishment of the kingdom, they were again invited before the apostles turned to the Gentiles. For seven years from Pentecost, the gospel was preached to Jews alone. My oxen and my fatlings are killed. A description drawn from an ancient feast, where the substantial portion of the repast was flesh. 5. But they made light of it. There were two classes that refused to heed the invitation. This is the first class, those who are indifferent. 6. And the remnant took his servants and ... slew them. The indifference of the previous class was proof of disloyalty, but the second class resort to open rebellion. This was fulfilled in the persecutions of the apostles and early church stirred by the Jews. See Acts 4:3; 5:18, 40; 7:58; 8:3; 12:3; 14:5, 19; 16:23; 17:5; 21:30; 23:2; also the Epistles here and there. 7. And when the king heard thereof he was wroth. He who insults or assails a king's heralds assails the king's majesty. Destroyed those murderers and burned their city. Strikingly fulfilled in the fate of the Jews. The Roman armies were chosen to inflict the retribution upon the Jewish nation. 8. The wedding is ready, but the bidden were not worthy. Those who reject the gospel invitation show that they are not worthy. Compare Paul, Acts 13:46. 9. Go ye therefore into the highways. All are now to be invited, not one race or class alone, but the command is, "As many as ye shall find, bid to the marriage." This was fulfilled when the gospel was offered to the Gentiles as well as Jews. 10. So those servants ... gathered all ... both good and bad. The bad are invited, not to remain bad, but in order that they might become good. No one can truly come without a determination to quit sinning. 11. Saw there a man who had not a wedding garment. It is said to be a custom in the East, even at the present day, for the host to present his guests with robes of honor. Every saint is robed, not in his own righteousness, but in the white robes of Christ's righteousness. "As many of you as have been baptized into Christ have put on Christ" (Gal. 3:27). Abbott, on this passage says: "The garments we put on when we put on the Lord Jesus Christ by faith in baptism (Rom. 13:14; Gal. 3:26-27).... To be without the wedding garments, offered freely to him, implied that the man thought his usual attire good enough. He therefore represents one who, while professing to be for Christ, thought his own righteousness would save him without a trustful obedience to the Savior." 12. How camest thou in hither not having a wedding garment? The fact that he had not was proof that he had no right to be there. All invited might be very different before, good and bad, but they must be clothed alike when the guests of the Lord. 13. Then said the king, ... Bind him hand and foot. It is the king's right to exclude all unfit, even at the door of the feast. 14. For many are called, but few are chosen. "The many called" embrace all who hear the gospel; the whole Jewish nation, and the Gentiles of every land where the gospel is preached. The chosen are those who choose to accept. 15. Then went the Pharisees. They were the chief element in the Sanhedrim delegation which assailed him. See last chapter. Compare Mark 12:13-17; Luke 20:19-26. 16. Sent to him their disciples, with the Herodians. The "disciples" were Pharisees, but young, unknown, and less likely to be suspected. The Herodians were a Jewish political party that favored the Herodian and Roman rule. Master. They came with flatteries in order the better to deceive. 17. Is it lawful to pay tribute to Caesar, or not? To the Roman emperor, who had subjected Judea. If he had said "no," they expected to denounce him to the Roman governor as teaching sedition. If he had said "yes," they expected it would destroy his influence, as the people hated the Romans and the tribute. 18. Perceived their wickedness. Their deceit. 19, 20. Shew me the tribute money. The Roman coin was used to pay the poll-tax. A penny. The Roman denarius, a silver coin worth sixteen cents. It had on it the image and name of Tiberius Caesar. 21. Render to Caesar. The use of Caesar's coin as the current money was an acknowledgment of Caesar. Let them return his coin when demanded. Unto God the things that are God's. Obedience in moral and spiritual things. Faith, love, obedience and liberal giving for God's work. We are to obey the human government over us, and to obey God. When the first requires us to disobey God, we are to obey him, whatever may be the peril. Acts 5:29. 23. The same day came the Sadducees. See note on Matt. 3:7. They were materialists. Who say there is no resurrection. They denied the immortality of the soul. See Acts 23:8. 24. Moses said. Deut. 25:5. 25-28. Whose wife shall she be of the seven? They state a fictitious case that they suppose will make the doctrine of the resurrection ridiculous. 29. Ye do err. "Not knowing the Scriptures, nor the power of God." 30. Are as the angels of God. The physical relations of earthly marriage do not belong to spiritual beings. The saints when raised are like the angels. This does not deny personal intercourse or spiritual relationships, but the existence of fleshly ties. 31. As touching the resurrection of the dead. The Sadducees doubted some of the prophetic books, but accepted Moses; hence, the Lord appeals to Moses to show that he taught future existence, or the resurrection, which is the sense in which the latter phrase is used. 32. I am the God of Abraham. Exod. 3:6. God does not say, "I was," but "I am the God of Abraham, and of Isaac, and of Jacob." The present tense shows that he is still the God of the departed patriarchs, and that they are still in existence. Queen Victoria is not the queen of Bacon, Shakespeare and Ben Jonson, but only of her living subjects. The Savior teaches that the soul is resurrected when it leaves the body, and that there is no unconscious state between death and the final resurrection of the body. 34. The Pharisees ... gathered. Compare Mark 12:28-34; Luke 10:25-28 35. A lawyer. An expounder of the law of Moses. A scribe (see Mark). Tempting him. Trying him. 36. Which is the great commandment? This was a question which, with some others, divided the Jewish teachers into rival schools, and was a constant bone of contention--one of "those strivings about the law," against which Paul warns Titus (Titus 3:9). The Jews divided their commandments into greater and lesser, but were not agreed in particulars. Some pronounced the law of circumcision the greater; others, that of sacrifices, or ablutions, or phylacteries. The Talmud reckoned the positive laws of Moses at 248, the negative at 365, in all 613. To keep so many laws, said the Jews, is an angel's work. So they had much question which was the great commandment, so that they might keep it in lieu of keeping the whole. 37, 38. Thou shalt love the Lord thy God, etc. Freely quoted from Deut. 6:5. A demand for supreme love for God. This is the first and great. Great, because it embraces all others; first, in that it precedes the second that he is about to name. He who loves God supremely cannot live in disobedience to him. 39. The second is like. The first command sums up what man owes to God; the second, what he owes to his fellow-man. Thou shalt love thy neighbour as thyself. Lev. 19:18. One who loves God supremely, will not live in disobedience; one who loves his neighbor as himself, will seek the welfare of those around him. 41. While the Pharisees were gathered. Compare Mark 12:35-37; Luke 20:21-44. 42. What think ye of Christ? The great question still. Whose son? They reply, the "Son of David," a correct but incomplete answer, as he shows by their own Scriptures. 43. Call him Lord. David then, by inspiration, calls his own Son his Lord, which shows that he is more than David's Son. 44. The Lord. Jehovah. Said to my Lord. The Christ. Found in Psalm 110:1. This psalm is quoted also in Acts 2:34, 35; 1 Cor. 15:25; Heb. 1:13; 5:6; 7:17, 21; 10:13. 45. How is he his son? The answer is not given here, but plain. Christ, the Son of David, according to earthly descent, is the Son of God, God manifest in the flesh. 46. No man was able, etc. Henceforth the Pharisees argued no more, but only sought his death. __________________________________________________________________ Chapter XXIII The Last Appeal to Israel Summary --The Scribes and Pharisees in Moses' Seat. The Burdens They Imposed. Their Eagerness for the Praise of Men. Religious Titles. Religious Masters. The Hypocrisy of the Scribes and Pharisees. Straining Out the Gnat and Swallowing the Camel. Whited Sepulchres. Building the Tombs of the Murdered Prophets. The Lamentation Over Jerusalem. 1. Jesus spake to the multitudes and to his disciples. This discourse, delivered in the courts of the temple on the Tuesday before the Lord was crucified, has never been surpassed in indignant rebuke, withering denunciation, and tearful sorrow over the coming fate of sinner who would not be saved. It contains Christ's last words to the Jewish nation. The contest had been growing fiercer, the opposition of his enemies was more bitter, their plots against his life were working, their utter perverseness was fully manifested, the time for tender appeal has passed by, and the Lord turns upon the "whited sepulchers," the "generation of vipers," the hypocritical pretenders, in a philippic that we believe has never been equaled. But even in the midst of it, like a rift of blue sky in the fearful storm-cloud, his love and pity shine forth with wonderful beauty in the pathetic exclamation of verse 37. Only a part of the discourse is found in Mark 12:38-40; some similar sayings occur in Luke 11:39-52, and a reference to its occurs in Luke 20:45-47. 2. The scribes and the Pharisees. Associated because almost all the scribes were of the sect of Pharisees. The scribes, the Jewish scholars, the theologians and lawyers, would naturally be of the religious sect. Sit in the Moses' seat. Are the expounders of the law of Moses. 3. Whatsoever they bid you, that observe and do. While in Moses' seat, presenting the law of Moses. He has elsewhere taught that the traditions they added were to be rejected (Matt. chap. 15). Do not after their works. Do not follow their examples. The law of Moses was still in force, for the Christian dispensation was not ushered in until Christ died, and hence was still to be obeyed, but the wicked example of its teachers was to be rejected. 4. They bind heavy burdens. By the traditions they had added to the laws. The law itself was a heavy yoke (Acts 15:10), but the traditions so strenuously insisted on added to this yoke. See notes on Matt. 15:1-6. 5. To be seen of men. Instead of touching the burdens with their little finger, by an effort to keep the law in its spirit, their whole object was to appear holy before men. Make broad their phylacteries. A band was drawn over the forehead, or around the arm, and to this was attached a small calfskin box, in which were placed passages of Scripture. For this they quoted Exod. 13:16. The passages worn so ostentatiously were Exod. 12:2-10; 13:11-21; Deut. 6:4-9; 11:18-21. To make them "broad" was to enlarge the case containing the Scripture, so as to make it more conspicuous. Enlarge the borders. The fringes worn as enjoined in Num. 15:38, to remind them "of doing all the commandments." To enlarge these would make them more conspicuous. 6. Love the uppermost rooms at feasts. Rather, "seats." The highest seats at a feast were the places of honor. Chief seats in the synagogues. The places where the elders sat with their faces to the congregation. They loved the pre-eminence. 7. And salutations in the markets. Being greeted by titles of honor in the public resorts. To be called Rabbi. A term which meant the same as Doctor of Divinity now. There were three degrees, Rab, Rabbi, and Rabboni. The last is the greatest, and means, literally, "My great teacher." 8. Be ye not called Rabbi. This prohibits all similar religious titles now. It certainly forbids such as the corresponding title of D.D. For one is your teacher. Christ is the common teacher of all, and all others are disciples on the same level. The spirit of this command forbids all ecclesiastical titles of honor. 9, 10. Call no man father. Another honorary title. The scribes delighted to be called Abba, father. So the priests of the Roman Catholic Church. So do all who welcome such honorary titles as Rev., Right Rev., Lord Bishop, etc. These are all forbidden. No apostle was ever so called. Master. Also an honorary title. All such are to be avoided in the church. 11. He that is greatest. Instead of seeking chief seats at feasts or in the synagogues, and titles that will exalt him above others, let him seek to become the servant of all. Compare Matt. 20:26. 12. Whosoever shall exalt himself, etc. A universal rule in the kingdom of God. Humility is an essential element of progress in it. 13. Woe unto you, scribes and Pharisees. Eight woes are given. They have been contrasted with the nine Beatitudes of chapter 5. Hypocrites. Literally, an actor. Shut the kingdom of heaven. By false teaching that prevents men from accepting Christ. Both their example and false teaching shut the door. 14. Devour widows' houses. Devour their property under holy pretences. 15. Ye compass sea and land. Spare no effort. To make a proselyte. Induce Gentiles to become circumcised and to keep the Jewish religion. This is the sense in which "proselyte" was then always used. Twofold more a child of hell. Usually the proselytes of such teachers went to even more foolish sectarian extremes than their teachers. 16, 17. Ye blind guides. Blind, because they closed their eyes, yet professing to be leaders. By the temple. A common oath among the Jews. By the gold of the temple. In their foolish distinctions they regarded this as a binding oath. If the gold had any sacredness it was because the temple, God's house, made it so. 18-20. The altar. That of the temple, the only altar known in Israel. The gift. The offering placed on the altar. 21, 22. By the temple. Oaths that did they not call binding, Jesus traces to God himself. Compare Matt. 5:35. The meaning is that all oaths are by God. There are no distinctions. 23. Ye pay tithe of mint, anise and cummin. Insignificant garden herbs. The Jews were bidden to pay tithes of the fruits of the field and of trees (Lev. 27:30). The Pharisees were scrupulous in paying tithes of garden herbs that were almost valueless, but neglected much more important duties. 24. Ye strain at a gnat. "Strain out a gnat," as in the Revision. A forcible image of those who are very conscientious over small, and careless of great, matters. 25, 26. Ye make clean the outside, etc. The figure is plain. Its application rebukes scrupulous care of outside forms, while neglecting to have the heart pure. 27. For ye are like unto whited sepulchres. It is stated that on the 15th of the month of Adair, before the Passover, the Jews whitewashed all the spots where graves were situated. This was done both to beautify them and to mark the spots as to prevent any one from passing over them, which would occasion Levitical defilement. For this practice, Num. 19:16 and Ezek. 39:15 were cited. This custom gave the basis for the Savior's figure. In plain view of the Savior and his hearers, as they stood in the temple court, could be seen the whitened tombs along the western slope of Olivet, some of which are still seen to this day. Beautiful outward, but are within full of dead men's bones. A powerful figure to show forth the contrast between the sanctimonious professions of the Pharisees and their unholy lives. 28. Even so ye also outwardly appear righteous. It was only in appearance and profession. 29, 30. Ye build the tombs of the prophets, etc. They honored the prophets and saints by building monuments to them, instead of following their teaching, or imitating their lives. Even Herod the Great, a monster of wickedness, rebuilt the tomb of David. 31. Wherefore ye be witnesses ... children of them which killed the prophets. They demonstrated by their hostility to Christ, by their plots and false charges, and would soon show by their murder of the Lord, that they had just the same spirit as their fathers who slew Isaiah, persecuted Jeremiah, and shed the blood of Zacharias between the altar and the temple. They were therefore their spiritual children as well as their descendants. It adds to the vividness of this denunciation that from the temple area where they were standing the crest of Olivet rose distinctly at the distance of half a mile, and upon it were clearly visible the white sepulchers of the prophets which they had rebuilded, among them the tomb of Zacharias, who is named just below as slain between "the temple and the altar." 32. Fill ye up the measure of your fathers. The language of prophecy as well as irony and invective; as if he had said: Fill the measure of the guilt of your fathers to the brim. Crucify the Holy One and thus fill up the cup of iniquity. 33. Ye generations of vipers, how can ye escape? etc. Brood of vipers, full of venom, deadly as serpents, treacherous as the lurking serpent. So John had called them nearly four years before (Matt. 3:7). 34. Wherefore, I send unto you prophets and wise men. In Luke 11:49, is a passage much like this. The men sent were inspired apostles and evangelists. By giving the Jews still further opportunities after the sin of the cross, the guilt of those continued to reject the crucified Lord was aggravated. Prophets. Inspired teachers, like the apostles, Philip, Stephen, etc. Wise men. Faithful, devout and learned, but uninspired preachers. Scribes. Usually, those who copy and teach the wisdom of others, but I suppose also embracing those who wrote the New Testament Scriptures. Some of them ye shall kill and crucify. Literally fulfilled in the next few years. 35. That upon you may come all the righteous blood. Thus would they fill the measure full and become guilty of all the righteous blood shed by the whole army of martyrs. Unto the blood of Zacharias. The reference is probably to 2 Chron. 24:20. He was slain in the court of the house of the Lord by the people, and died exclaiming, "The Lord look upon this and require it." He was the son of Jehoiada. The Siniatic manuscript omits Barachias in this place, and the error is supposed to have crept in from the mistake of some early copyist who confused this Zacharias with Zechariah the prophet, who was the son of Barachias. 36. Verily, I say unto you, All these things shall come upon this generation. As the Amorites were spared until "their iniquity was full" (Gen. 15:16), so the iniquity of Israel was allowed to accumulate from age to age, till in that generation it came to the full, and the collected vengeance of justice broke at once upon it. So it is often in the destruction of a nation. The French Revolution of 1793 is another example. 37. Jerusalem, Jerusalem, thou that killest the prophets. The intense feeling that spoke in this utterance comes out first in the redoubling of the word Jerusalem; next in the picture of the sins of the city which he draws--a city so wicked that it was not content with rejecting the messengers of God, but even slew them. I know of nothing more touching than this apostrophe. How often would I have gathered thy children together. Not only had the city been warned again and again by the prophets, but the Lord had visited it at least six or seven times, and had for months taught in its streets. Nor did his solicitude end with the cross. His long suffering, patience and love are shown by his charge in the commission to the apostles: "To preach repentance and remission in his name among all nations, beginning at Jerusalem." Ye would not. "Would not" explains the cause of the rejection of the gospel. It is not because God in Christ is not ready: he would gather them. It is not because men cannot come, but because they will not come. Christ wished the salvation of Jerusalem; his will was for them to be saved: he sought to influence their wills to make a choice of salvation, but they would not. So God still "is not willing that any should perish, but that all should come to repentance" (2 Peter 3:9), but there are many "who will not come to Christ that they might have life" (John 5:40). While God wills the salvation of men, he does not destroy free agency by coercing the human will, but says: "Whosoever will, let him come." 38. Behold, your house is left unto you desolate. This was the consequence of refusing to come to Christ. The temple is the house meant. God will abandon it and leave it desolate. He will no longer accept its worship. 39. Ye shall not see me henceforth. This seems to imply that the temple shall be deserted when he leaves it. With his departure the presence of God departs. He was the Lord of the temple. Till ye shall say. These were his last words in the temple precincts, but they do not shut out all hope. Even yet when the Jews shall join in the hosannahs of those who, on the Sunday before, had sung his praises, and cry, "Blessed is he that cometh in the name of the Lord," they may be permitted to behold their Messiah. Many have seen in this passage a promise of the final conversion of Israel. Zech. 12:10; Rom.11:26; 2 Cor. 3:15 seem to favor the same view. When Christ abandoned the temple in Jerusalem, it was only fit for the destroyer. If we should drive him out of his spiritual temple, the church, it would be left as dead as the body without the spirit. __________________________________________________________________ Chapter XXIV The Judgments on the Jewish Nation Summary --The Temple to Be Utterly Destroyed. The Questions Asked on the Mount of Olives. Wars and Rumors of Wars Predicted. False Prophets and Christs. The Sign for Flight from Jerusalem. The Great Tribulation. How the Son of Man Shall Come. The Sun Darkened. The Coming of the Son of Man. This Generation. The Time of Christ's Coming Unknown. Injunction to Be Always in Readiness. 1. And Jesus went out the temple. Immediately after the discourse in which he pronounced the woes upon the scribes and Pharisees, upon the temple and Jerusalem. This remarkable chapter is not one upon which commentators are agreed, and the conclusions that I have reached on the points of difference will not be found identical with those of any other writer. I believe, however, that they will be found harmonious with the Scripture. Compare Mark and Luke. His disciples ... shew him the buildings of the temple. He had just foreshadowed its destruction. With this in mind they point out its splendor, especially the amazing stones used in its construction. Compare Mark and Luke. The temple had been rebuilt in great splendor by Herod, and was not fully completed until about thirty years after the Savior's crucifixion. 2. Not one stone upon another, etc. Other great temples are in ruins, but their ruins indicate their former splendor. The Parthenon, the Acropolis, the temples of Karnak, Luxor, and Baalbec are examples; but to find even the foundations of the Jewish temple it is necessary to dig beneath the modern city. It has entirely disappeared from the face of the earth, and a Mahometan mosque stands on the spot where it stood. 3. As he sat on the mount of Olives. Passing out of the city, over the valley of Jehoshaphat, he and his disciples climbed the mount and sat down on its crest overlooking the city and temple bathed in the sunset. Tell us. The disciples, still thinking of what the Lord had said, ask three questions: (1) When shall these things be? That is, the overthrow of the temple. (2) What shall be the sign of the coming? And (3) of the end of the world? They supposed these events would be simultaneous--a mistake. To understand what follows we must keep in mind that he has three questions to answer, nor are the answers blended. 4, 5. Take heed that no man deceive you. By pretending to be Christ. As they yet believed that Christ would surely return to reign at Jerusalem, this admonition was needed. Come in my name. As the Messiah. We learn from Josephus that enthusiasts did come about the time of the end of Jerusalem, claiming to be sent of God. Bar-cocheba, "the son of the star," appeared in a.d. 120. From time to time other deceivers have appeared. 6, 7. Ye shall hear of wars. The Jewish war began in a.d. 66, and ended five years after. During this period all the Roman empire was filled with commotion. Nero, the emperor, was overthrown by Galba; six months after, Galba was overthrown by Otho; a few months after, Otho was overthrown by Vitelius; a little later, he was overthrown by Vespasian. All of these but the last, who ascended the throne shortly before Jerusalem was destroyed, died violent deaths. Famines. The natural result of civil wars. Tacitus, the Roman historian, says of this period: "It was full of calamities, horrible with battles, rent with seditions, savage in peace itself." 8, 9. Shall deliver you up to tribulation. To persecution. Soon literally fulfilled in the Jewish persecutions. The awful persecution of Nero also soon followed. Ye shall be hated. Tacitus, describing Nero's persecution begun in a.d. 64, says "the Christians were haters of mankind." 10. Then shall many be offended. Shall stumble and fall, rather than suffer for Christ. The half-hearted always do. 11. Many false prophets. False teachers. Compare Gal. 1:7; 1 John 2:12, 18; 4:1; 2 Peter 2:1; 1 Tim. 4:1. See also Josephus, Book VI. 5, sec. 3. 12. Because iniquity shall abound, etc. Immorality eats out the heart of religion. 13. He that endures to the end, etc. The Christian Jews who endured to the end were saved by flight to Pella, beyond the Jordan, at the signal pointed out by the Lord. The principle is generally applicable. 14. This gospel of the kingdom, etc. The gospel was preached throughout the Roman empire, "the world" of the New Testament, before a.d. 70. Then the end shall come. Of the Jewish state. 15-20. When therefore ye see the abomination of desolation. This is the sign when Christians should flee from Jerusalem. See Dan. 9:27; 11:31; 12:11. Luke says, "When ye shall see Jerusalem compassed with armies" (21:20). This was, therefore, Christ's explanation of the abomination of desolation. The Roman army, heathen, with heathen images and standards, ready to sacrifice to idols on the temple altar, working the desolation of Jerusalem and the temple, is what is meant. In the holy place. Mark says, "Where it ought not;" around "the holy city." Let them in Judea flee. For refuge. Let him on the housetop. The flat roofs were sleeping places. All must be done without a moment's delay. Woe to them with child. Because not fit for flight and the hardships that must be endured. Not in the winter. Because the streams were then impassable torrents from the heavy rains and the weather cold and wet, hard on homeless people. Nor on the sabbath. Because then the gates of the city were closed, preventing departure. History tells us that the army of Cestius Gallus enclosed Jerusalem in a.d. 67, then deterred by its strength, retired to Caesarea. This was the signal for which the church waited, and it then fled beyond the Jordan. 21. Great tribulation. The account given by Josephus, the Jewish historian who witnessed and recorded the war, is almost an echo of the predictions of Christ. Women ate their own children from starvation; the Jews within the city fought each other as well as the Roman army; on August 10, a.d. 70, the city was stormed and there was a universal massacre; 1,100,00 persons perished, and 100,000 survivors were sold into slavery. 22. No flesh would be saved. If such awful work should continue, it would exterminate the human race. For the elect's sake. On their account, because there is salt to save the earth, and end shall be put to the awful work of death. The elect are the believers in Christ (Rom. 11:5-7). 23-26. Then. During this period of tribulation, give no heed to false prophets, false Christs, or to those who say Christ is here or there. 27. For as the lightning. There will be no doubt about Christ's coming when he does come, no discussion, no need that any one shall tell it. It will be manifest as the flash of lightning across the sky. There can be no mistake. Such language shows how much those err who claim that his coming was at the destruction of Jerusalem. 28. The carcase is, there will be the eagles. The term "carcase" well represents the utterly corrupted Jewish state; the "eagles" is a fit symbol of the Roman army, every legion of which bore the eagle as its standard. 29. Immediately after the tribulation of those days. The first question, When shall these things be? has now been answered. Here begins the answer to the second, concerning the coming of the Lord. For other passages on the second coming, see 1 Thess. 2:19; 3:13; 4:15; 5:23; 2 Thess. 2:1, 8, 9; 1 Cor. 15:23; Jas. 5:7; 2 Peter 1:16; 3:12; 1 John 2:28. "Immediately" after the destruction of Jerusalem (the tribulation) the series of events begins that leads to the coming of Christ. The sun shall be darkened. I take what follows to be symbolical, as is usual for prophecy, rather than literal. Christ is "the Sun of Righteousness." After the destruction of Jerusalem, the causes began to work that led to the great apostasy of the church and produced "the Dark Ages" of the church. The moon shall not give her light. The moon shines by reflected light of the sun and if it is darkened so will be the moon. So, too, the church shines by the light of Christ. When Christ's light was darkened by taking the Bible from the people the church give forth little light during the long night of the Middle Ages. The stars shall fall. Stars represent great teachers of the church, apostles and evangelists. See Rev. 1:20. When the apostles were dethroned by the Romish apostasy, "the stars fell from heaven," figuratively. Other stars, great church lights who apostatized, fell from heaven in another sense. 30. Then. After the long period of apostasy. Shall appear the sign of the Son of man. Some sign of his coming that every one will recognize when it is manifested. All the tribes of the earth mourn. Because of their sins. They shall see the Son of man coming. It will be visible to every eye and will be in splendor. 31. With a great sound of a trumpet. Compare 1 Thess. 4:16. Shall gather his elect. Before the judgment on the world. The believers will be in all countries, mingled with the population of earth, and then shall be separated. Four winds. The four quarters of the earth. 32, 33. Learn a parable from the fig tree. The putting forth of the leaves is the sign that summer is near. It puts forth leaves usually in April. So "all these things" show when the Lord is at hand. 34, 35. This generation shall not pass till all these things be fulfilled. Some hold that "all these things," in verse 33 and 34, refer only to what was said of the fall of Jerusalem, ending with verse 28. Others have contended that the phrase includes the second coming, but refers directly to the end of Jerusalem, which was a type of the end of the world. I believe, rather, that "all these things" embraces all thus far predicted, and that "this generation" means the Jewish race, instead of only those then living. The Greek word so rendered is used in the sense of race in the Greek classics, and as examples of such use in the New Testament, Alford points to Matt. 12:45, and Luke 16:8, as examples of such use in the New Testament. Christ has described the awful end of the Jewish state; after such a destruction and scattering of the remnant to the ends of the earth, all the examples of history would declare that the Jewish race would become extinct. Christ, however, declares that, contrary to all probability, it shall not pass away until he comes. They still exist, 1850 years after the prediction, distinct, but without a country. 36. Of that day and hour knoweth no one. How foolish then to be figuring out the time of the Lord's coming. 37-41. As were the days of Noah. As the deluge surprised the world, so will the Lord's coming. Two women shall be grinding at the mill. The hand-mills still used in the East. The grinding is done by women, usually two, as the work is hard for one. It will be the time of separation of the evil from the good. 42. Watch therefore. Because the coming will be unexpected. Mark adds, "pray." 43. If the master of the house. The lesson of the illustration is a constant state of preparation. Elsewhere in the New Testament Christ's coming is compared to that of a thief in the night (1 Thess. 5:1-10; Rev. 3:3; 16:15). 44. Be ye also ready. The duty enjoined is not to watch for Christ, but to watch ourselves to see that we are ready. 45. Who then is a faithful and wise servant? In Luke 12:42-46, is given a similar parable in answer to a question of Peter. There the Lord speaks of "the faithful and wise steward;" here he describes a steward, but speaks of him as a servant. Ruler. Preachers, elders, deacons, Sunday-school superintendents, teachers. Household. All under their religious charge. 46, 47. Blessed is that servant, whom his lord ... shall find so doing. The blessedness applies equally to those who are faithful unto death and those who are so found at the Lord's coming. This blessedness is in the reward the Lord will give. `He shall make him ruler over all his goods. The parables of the talents and the pounds show that those who have been faithful to the trusts given them here shall receive additional trusts in the Savior's eternal kingdom. 48. My lord delayeth his coming. The worst enemy of Christ is the professed servant of the Lord who practices are evil, and who supposes he can evade punishment for his crimes. 49. And shall begin to smite his fellow-servants. There is no sin more common among those who are clothed with authority than oppression. There have been no worse oppressors than priests. And to eat and drink with the drunken. What first disgusted Luther with the faith in which he had been reared was the profligacy of the priests and monks. It has often been the case that the Vatican was the very hot-bed of scandal. 50. The lord of that servant shall come. He will certainly come, and come when the servant is unprepared for him. The majority of the wicked who die in their sins have expected to be better prepared for the end of life. 51. And shall cut him asunder. An ancient method of punishment which was practiced among the Israelites. See 1 Sam. 15:33, and 2 Sam. 12:31. The idea here is that very severe punishment shall be inflicted upon him, while weeping and gnashing of teeth would indicate a life of intense suffering. Indeed both these expressions must be regarded as metaphors, indicating nothing more clearly than a terrible and certain punishment. __________________________________________________________________ Chapter XXV The End of the World Summary --The Ten Virgins. The Foolish Who Took No Oil. The Bridegroom Comes. The Doors Shut on the Foolish Virgins. Watch Therefore. The Parable of the Talents. The Manner of Using. The Reckoning When the Lord Comes. The Day of Judgment Portrayed. The Gathering of the Nations. The Great Separation. The Blessedness of Those on the Right Hand. The Awful Fate of Those on the Left. The Ground of the Separation. The Everlasting Punishment and Life Eternal. 1. The kingdom of heaven shall be likened. The third question asked by the disciples, Matt. 24:3, was about the end of the world. This whole chapter is an answer. The future tense is used. In most of the parables of the kingdom the present is used, because they describe its earthly features. This, however, portrays the closing events, the judgment, the closing of the heavenly gates. Unto ten virgins. No significance attaches to the number, nor to the fact that they are virgins. The bridesmaids of a maiden at marriage are maidens. Who took their lamps and went forth to meet the bridegroom. The whole imagery of the parable is drawn from Eastern marriage customs. The betrothal, which took place some time before the marriage, was a kind of solemn marriage contract, but preliminary to its final consummation. When the time for the celebration of the marriage came, the bridegroom came to the house of the bride and brought her by night to his own house. The virgin bridesmaids awaited his coming and attended the bride to the marriage feast. 2. And five of them were wise, and five were foolish. The quality that made the difference between them was prudent forethought on the part of the wise. Compare Matt. 7:21-27. 3. They that were foolish took their lamps and took no oil with them. The Jewish lamp was a shallow vessel filled with oil, on which the wick floated. These virgins had oil in their lamps when they started, but had no oil to replenish them. They started out, apparently, all right, but did not hold out. 4. But the wise took oil in their vessels. In this their wisdom was displayed. They not only "let their light shine," but at the same time kept the grace renewed that was essential to the continuance of their light. 5. While the bridegroom tarried. This suggests that the heavenly Bridegroom will not return as soon as the church expects him. We have a hint of the same kind in Matt. 24:48. They all slumbered and slept. Literally, "nodded and fell asleep." The thought is that the Bridegroom came at an unexpected moment. 6. And at midnight there was a cry made. Midnight is the hour of slumber and silence when an outcry is always startling and unexpected. The implication is that the cry of the coming of the Bridegroom, the trump of the archangel, will be sudden and unexpected. Compare Matt. 24:27 and 1 Thess. 5:23. 7. All ... arose, and trimmed their lamps. The object of trimming would be to secure a brighter light. It would involve the trimming of the wick and replenishing the oil if needed. When the cry does arise there will be a wonderful lamp-trimming. 8. Give us of your oil, for our lamps are gone out. The Revision says, more correctly, "Our lamps are going out," They had kept up a flickering light to this time. Their apparent piety, though it satisfied them before, was not sufficient now. Shams disappear in the presence of death or judgment. 9. Lest there be not enough for us and you. The wise virgins had sufficient for themselves, but none to spare, hence could be of no help. No one has a fund of surplus piety that he can turn over to someone else. Go ye, ... buy for yourselves. The advice is the best possible. Every one had to procure for himself the needful grace and piety. 10. And while they went going to buy, the bridegroom came. They were now seeking to obtain the oil in the only legitimate way, and all would have been well if they had attended to it at the proper time, but it was now too late. There is no encouragement to death-bed repentance. The door was shut. The door of the marriage feast chamber. The door of the kingdom stands open now, in life, to every mortal, but it will not always be so. The day of opportunity for everything passes. 11. Afterward came also the other virgins, saying, Lord, Lord, open to us. As Augustine says: "They came looking for mercy when it was time for judgment." Luke 13:25 also teaches that the doors finally will be shut. The shutting of the doors teaches that the day of salvation may pass by. 12. I know you not. This means, I do not recognize you as persons entitled to enter. The claims that they might have had once had been forfeited. 13. Watch therefore, for ye know neither the day nor the hour, etc. The whole parable is an illustration of this solemn admonition. Application. --The Bridegroom is the Son of man; the time of the marriage is the coming to judgment; the tarrying is the long and unknown period between his ascension and his return; the virgins represent the waiting church; the wise virgins represent those church members who are always ready and whose lights are shining; the oil in their vessels is the means by which their light is supplied; the foolish virgins are church members who have become cold and lifeless; the midnight cry is the summons of death, or the trump of judgment; the cry for oil is death-bed repentance, or an attempt at preparation in the face of judgment; the shut door is a declaration that such repentance is too late to be of avail; the great lesson is to be always in a state of readiness. 14. For the kingdom of heaven is as a man travelling into a far country. Compare Mark 13:34-36; Luke 19:11-27. Christ's departure from the earth to heaven is referred to. Called his own servants. The church members or disciples. Delivered unto them his goods. This applies to the trust of the entire interests of the kingdom of our Savior to his servants on the earth. 15. Unto one he gave five talents, to another two, and to another one. The talent was not a coin, but a weight, and was especially applied to the weighing of the precious metals. The Hebrew talent is variously estimated to be equivalent to a weight of silver ranging from $1,500 to $2,500. To every man according to his own several ability. The sums entrusted to the servants were graded by their capacity. The trust of the Lord to each servant is measured according to his mental ability, wealth, position, or influence. 16. Then he that had received five ... traded ... and made them other five. Whoever diligently uses the powers and means of grace the Lord has given is such a servant. The result is gain to himself. 18. He that had received one went and digged in the earth, and hid his lord's money. Before the days of banks of deposit, and still in countries where they are not established, it is a common thing to hide treasure in the earth. The servant's only care was to hold on to what he had. 19. After a long time the lord of those servants cometh. There is certainly a hint here that a long period would pass before the Lord's return. And reckoneth with them. When our race meets the Lord, every mortal, saint, and sinner, good and bad, will be called on for a reckoning. Every one's opportunities, as well as the character of his life and works, will be considered. 20. He that had received five talents, etc. He had doubled what he had received, and in acknowledgment that all was due to his lord who had given all and whose he was, he brought all to lay at his feet. 21. I will make thee ruler over many things. (1) Observe here that it is God's talents that have made the ten talents. The fruitfulness of our work depends on what God has given us. (2) In God's government, promotion depends on fidelity. This is in a measure true, here and how; fulfillment of duty in a lower and lesser station is rewarded by the providence which bids us to go up higher. (3) Present duties are trials of character; God gives the talents that he may test and see who is worthy of a trust. (4) The trusts given here below, by our use of which we are to show ourselves capable of receiving the crown above, Jesus calls a few things. This is in contrast with the trusts we will enjoy in the heavenly kingdom. 22, 23. He also that had received two talents, etc. His fidelity and reward are indicated, acknowledged and rewarded in exactly the same terms as in the case of the first servant. The final reward depends on faithfulness, not greatness. 24. I knew thee that thou art a hard man. The charge against the lord is insulting. The term hard, and the charge in the next clause, "of reaping where thou hast not sown," affirm that the lord was harsh, unfeeling, grasping, and unscrupulous about his methods of acquisition. It states the position of many of our fellow-men. Many refuse to employ their talents in Christ's service because they think it a hard, exacting service, making unreasonable demands of self-denial, self-control and self-sacrifice. 26. Thou wicked and slothful servant. The wickedness of the servant is demonstrated, not only his unfaithfulness, but by his false and slanderous excuses. 27. Thou oughtest to have put my money to the exchangers. To the bankers. If the lord was so exacting as he supposed, he ought at least to have put his money to use with the money brokers that it might have earned something. Usury. Interest. The Jews were forbidden to take it from their brethren, but were allowed to take it from aliens. 28. Take therefore the talent from him. He had shown himself unworthy of the trust. He had enjoyed opportunity to serve the lord, but had utterly neglected it; therefore the opportunity was taken away. The application is easy. Give it to him which hath ten. Because he has shown himself worthy of great trusts. 29. To every one that hath shall be given. Every attainment of honor, wealth, knowledge, or spiritual grace helps to render further attainment more easy and more assured; while it is spiritually as well as materially true that "the destruction of the poor is their poverty" (Prov. 10:15). Shall be taken away even that which he hath. For every hath there is a richer hath; and in every hath not a deeper, poorer hath not. 30. Cast ye the unprofitable servant into outer darkness. A state of banishment from the presence of the Lord. Have you a trust from the Lord? Are you useful to him according to your ability? 31. When the Son of man shall come in his glory. Compare 1 Thess. 4:14-18; Rev. 20:11-15. The glorious coming at the end of the world is meant. See Matt. 24:30. The throne of his glory. See Rev. 20:11, for an account of the great white throne upon which sat the divine Judge from whose face heaven and earth fled away. An earthly judge was wont, in pronouncing judgment, to take his place on the "judgment seat," a kind of judicial throne (John 19:13). 32. Before him shall be gathered all nations. It will be the day of the final account of all the world. He shall separate them. Now for the first time the separation takes place. The two classes have been mingled on the earth; every nation, country, town and city has had its wicked as well as righteous; nay, even into the church the bad have crept, but now they are separated forever. 33. He shall set the sheep at his right hand. The sheep, who represent the righteous, are placed at the right hand, the place of honor. See Heb. 12:2. 34. Then shall the King say to them on his right hand. The King is Christ. This is the only time, save in parabolic language, that he applies the title to himself, though he speaks of his kingdom and declares he came into the world to be a king. At judgment his kingly majesty will be acknowledged by all the universe. Come, ye blessed of my Father. Observe that his invitation on earth to mortals is to come: "Come ye to the waters and drink;" "Let him that is athirst come and partake of the waters of life freely." To all who have heeded his earthly invitation he gives a heavenly invitation. Inherit the kingdom prepared for you. The blessed are now to enter on an inheritance. On earth they were heirs and joint-heirs with Christ. 35, 36. For I was an hungered, and ye gave me meat. The reason why those on the right hand are given the kingdom is now shown. They had ministered unto the Savior. The deeds of loving kindness that the truly benevolent do his needy disciples are named as having been done to Christ. It should be noted (1) that the duties named are such duties as every one can perform. Chrysostom says: "He said not I was sick and ye healed me; or in prison and ye set me free; but ye visited me and came unto me." (2) A real, personal service of Christ is implied, one involving some sacrifice of ease, time and property. 37, 38, 39. Then shall the righteous answer him, saying, Lord, when saw we thee, etc. The saints in all ages, in lands unknown when Christ was on earth, saints who had never seen him when he was in the flesh, he commends for feeding, visiting and entertaining him whom they had never seen in person. What more natural than for them to exclaim: "When saw we thee? When did we entertain thee?" etc. 40. Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. The righteous understood well that they had often, in the name and from the love of Christ, ministered to his brethren, the poor and suffering saints, but they had never understood that their Lord accepted this as a personal service to himself. It should be distinctly noted, (1) that the saved are the righteous, or those whose sins have been washed away by Christ; (2) they are those who have lived and acted in the name of Christ, or have been obedient to his will; (3) they have been full of the love of Christ and have faithfully ministered to the distressed, especially to those of the household of faith. The love of Christ implies love of the brethren, and of all mankind. 41. Depart from me, ye cursed, into everlasting fire. Those that have sought the Lord on earth shall be with him forever (1 Thess. 4:17). Those who have turned away from him shall be turned away from him forever. The punishment is everlasting banishment from his presence (2 Thess. 1:9). Ye cursed. Under the Jewish law, anything irretrievably condemned and devoted to death was called "accursed" (Deut. 13:17). The same term applied to the wicked is a sentence of eternal death. Into everlasting fire, prepared for the devil and his angels. Fire is probably used, as in many other places in the Scripture, as symbol of the bitter punishment of the wicked. Note, (1) it is everlasting; (2) prepared, not for man, but for the devil and his angels. Those who choose his service will have his portion. 42, 43. For I was an hungered, etc. The reasons of this awful fate are given. The judgment of the wicked is pronounced, not for what they have done, but what they neglected to do. 44. Then shall they also answer him, saying, Lord, when saw we thee? etc. These, too, inquire if this is possible. If they had seen him in his splendor they certainly would have denied him nothing. 45. Then shall he answer them. The answer is exactly the same as that given to the righteous, save that it introduces not. 46. And these shall go away into everlasting punishment: but the righteous into life eternal. We shall not enter into the discussions that have arisen over this controverted passage. These things are certain: (1) A separation between the righteous and the wicked takes place at judgment. (2) The righteous inherit the kingdom; the wicked "depart into everlasting fire." (3) The state of the righteous is "life eternal;" the state of the wicked is "everlasting punishment." (4) The duration of these two states is the same, exactly the same Greek word being used in each case (aionios). Then if the state of punishment has an end, so has the life. __________________________________________________________________ Chapter XXVI The Preparation for the Lord's Death Summary --The Declaration to the Disciples That the Time Was at Hand. The Wicked Counsel of the Rulers. The Anointing at Bethany. The Alabaster Box. Judas Sells His Lord. The Feast of the Passover. The Traitor Revealed. The Lord's Supper. The Agony in the Garden. The Seizure of Jesus. The Trial Before Caiaphas. 1. Had finished all these words. The discourses recorded in the three preceding chapters. The time was Tuesday night, after the Jewish Wednesday began; that is, after sunset. Compare Mark 14:1-11; Luke 22:1-6; John 12:1-8. 2. After two days. After Wednesday and Thursday. The day indicated is Friday. The passover cometh. For the origin of this feast, see Exod. 12:1-14. It was really the Jewish emancipation day, the greatest of their feasts, and the paschal lamb was a type of the slain Christ. 3. Then were gathered together. An official meeting of the Sanhedrim. With the chief priests, that is, the high priests, Annas and Caiaphas, and the heads of the twenty-four courses. And the elders of the people. That is, the heads of the great families, the princes of Judah. Into the court of the high priest. The palace of Caiaphas. The body now about to assemble, the Sanhedrim, was the supreme court of Israel. According to Jewish accounts, it was composed of seventy-one members, the high priest being president. The "chief priests," or heads of the twenty-four courses, distinguished representatives of the "scribes," and "elders of the people," the heads of the great families, constituted the membership. It could try and condemn to death, but could not carry out capital punishment without the consent of the Roman authorities at this time. It was mostly composed of bitter, bigoted enemies of Jesus, determined at any cost to secure his death. In the trial the Jewish law was constantly violated. Caiaphas. The reigning high priest, the son-in-law of Annas, who had been high priest, but was deposed by the Romans, but was still called a high priest. Both were Sadducees. 4. Take Jesus by subtilty. They were afraid of the people and wished to seize Jesus secretly and deliver him to the Romans to be crucified before the people knew of their designs. See Luke 21:38. 5. Not during the feast. During the passover there were millions of Jews in Jerusalem. Josephus says that in a.d. 65, three million were present. There were often tumults at the passover, and it was feared that the arrest of Jesus would arouse one. On such occasions the Romans suppressed the disturbance without mercy. 6. Now when Jesus was at Bethany. On the Saturday before. Matthew goes back to an event that occurred at Bethany before the Lord's triumphal entry into Jerusalem, because he is about to relate the treachery of Judas, and it was brought to a crisis by that event. In the house of Simon the leper. Supposed to have been healed by Christ, and a relative of Martha, Mary and Lazarus. Compare the parallel accounts. It is not known certainly who he was. 7. There came a woman. Mary, the sister of Lazarus. See John 12:3. An alabaster box. A vase. Of precious ointment. Of spikenard, very costly and precious. It was worth 300 pence, or denarii, equivalent, when we consider the change in money values, to $300 now. Poured it on his head. She broke the vase and emptied it. See Mark. 8. They had indignation. John shows that it was Judas who voiced the indignation. Why this waste? Judas thought that 300 pence had been squandered. Sordid men still often think what is spent for the Savior is wasted. 9. This ointment might have been sold for much. Mark and John say, "three hundred denarii." Pliny says a pound, the amount in the vase, was worth 400 denarii. Given to the poor. A pretence. Judas wanted to get the money into his bag. 10. Why trouble ye the woman? By your murmurs, as if she had done a sinful thing. She hath wrought a good work. What is done for Christ from love of Christ is always a good work. 11. Ye have the poor always. Always opportunities to do good to them, but what was done for Christ in the flesh must be done at once. 12. To prepare me for burial. It was customary to anoint the dead and lay the body in spices. See John 19:40; Luke 23:56; 2 Chron. 16:14. Mary was probably impelled only by her love of the Lord and desire to do him honor; but Jesus, about to die and be buried, declares the anointing a fit preparation. 13. Wheresoever this gospel. The gospel of a crucified Savior. In all the world. A prophecy that its preaching will be world-wide. A memorial of her. Mary's loving deed has never been forgotten, but is to-day told in every quarter of the earth. 14. Then ... Judas Iscariot went. A comparison of all the accounts will show that when his avarice was thus disappointed, he went, at the first opportunity, to the priests. His Master was about to be crucified, he had not been permitted to enrich himself, there was now no probability that he would become the treasurer of Christ as an earthly king. 15. What are ye willing to give me? He had deliberately decided. He probably knew of their wish to seize Jesus secretly, and that they would pay for a guide that would lead them where he rested at night. Thirty pieces of silver. The price was agreed upon and paid. The pieces were silver shekels, temple money. The whole would contain about the amount of silver in twenty dollars, perhaps equal in value to $120 now. It was a fulfillment of Zech. 11:12. Joseph was sold for twenty pieces of silver (Gen. 37:28). 16. From that time. The time of the bargain with the priests. No one can tell certainly what day the bargain was completed. 17. Now the first day of the feast of unleavened bread. Strictly speaking, the 15th of Nisan (part of our March and April), after the paschal lamb was killed, but here the 14th day (Thursday). See Exod. 12:16. This suggests one of the most difficult questions of Scripture chronology, whether the Lord ate the passover one day before the regular Jewish passover, or at the usual time. Pressense, Milman, Ellicott, Townsend, Alford, Neander, Farrar, and many other great authorities, hold that he ate it the day preceding, and died on the day and about the time the Jewish passover lambs were slain. The statements of John 19:14, that the supper was eaten, the Lord betrayed and condemned before the passover, seem positive. Where wilt thou that we prepare the passover? According to the directions given in Deut. 16:1-15, the passover must be eaten in the place where the Lord's name was recorded, or where the tabernacle or temple was located. 18, 19. Go into the city to such a man. The disciples are directed (Mark 14:13) to determine the place in the city by a certain sign. They do so and make ready in the guest chamber thus secured. 20. Now when the even was come. The lamb was slain "between two evenings," that is, between three and five o'clock (see Exod. 12:6, margin). The supper followed on the same night. It was probably dark before the Savior and the twelve came to the guest chamber. The band that "sat down" to this supper and this occasion have furnished the subject of one of the greatest paintings ever created. 21. One of you shall betray me. The meal, opened with "blessing," seems to have proceeded with solemn silence after it began, until the silence was broken by these startling words. 22. Lord, is it I? Not one of them ventures to question the truth of the Lord's prophecy; and each asks the personal question, "Is it I?" No one accuses, even by implication, his neighbor. 23. He that dippeth his hand with me in the dish shall betray me. In Oriental meals, instead of plates being used, each one helps himself with his fingers from the dish as he needs. From John 13:23-26, we learn that these words were spoken to the disciple that leaned on the Savior's bosom and were unheard by Judas and the rest. 24. The Son of man goeth as it is written of him. Luke, "As it was determined," in prophecy. Good for that man. A declaration of the awful judgment that would befall the traitor. 25. Thou hast said. In other words, "Thou art the traitor." John says that Jesus then said to Judas, "What thou doest, do quickly" and that he "immediately went out, and it was night." Judas, therefore, left before the Lord's Supper was instituted. 26. As they were eating. Before they had arisen from the paschal feast. Jesus took bread. That is, one of the unleavened cakes that had been placed before him as the celebrant or proclaimer of the feast. And blessed. As was the custom. Luke and Paul say, "gave thanks," which is the same thing. This is my body. Not literally, as the Catholics and Luther contend, but "represents my body." We interpret it as we do his other sayings: "The seed is the word," "The field is the world," "The reapers are the angels," "The harvest is the end of the world," "I am the door," "I am the vine." So, too, at this very feast, the Jew was wont to say of the paschal lamb, "This is the body of the lamb which our fathers ate in Egypt." Not the same, but this is meant to represent and commemorate that. He could not have meant that the bread was his real body, because his body was present at the table breaking the loaf, and he was speaking and acting in person among them. The doctrine of the "Real Presence" is every way unreasonable. 27. He then took the cup, and gave thanks. The cup was provided for the celebration of the paschal feast, and was at hand as well as the bread. Drink ye all of it. Observe that he simply said of the bread, "Take, eat;" but of the wine, "Drink ye all," as if he intended to uproot the Catholic innovation of denying the cup to the laity. 28. This is my blood. A sign or emblem of my blood. New testament. Or, covenant. Covenant is the preferable sense here, as in most passages where the word occurs in the New Testament; the new covenant is contrasted with "the covenant which God made with our fathers" (Acts 3:25). Shed for many. Shed, in one sense, for all, for the benefits of the blood are offered to all; but "many" accept it and are saved. 29. I will not drink henceforth of this fruit of the vine. He is done with earthly rites, and at this sad moment points them to a future reunion at the marriage supper of the Lamb. Do this in remembrance of me (Luke 22:19) points to a permanent institution, to be observed until the Lord comes the second time. The command is therefore binding on all who believe in Christ; and disobedience to it is sin, for the unbelief that keeps men away is one of the worst of sins. The subsequent practice of the apostles (Acts 2:42, 46; 20:7), and still more the fact that directions for the Lord's Supper were made a matter of special revelation to Paul (1 Cor. 11:23), seem to make it clear that Christ intended the ordinance for a perpetual one, and that his apostles so understood it. 30. When they had sung a hymn. It was customary to conclude the passover by singing the Psalms from 115th to 118th. To the mount of Olives. To the garden of Gethsemane, which was on the slope of the mount. This journey over the Kedron to Gethsemane was made in the darkness of the night. The Lord's Supper, a memorial of his death, has a still more tender interest, from the fact that it was established only two or three hours before he was betrayed and seized. 31. Shall be offended. Compare Mark 14:26-31; Luke 22:31-34; John 13:37, 38. It is written. Zech. 13:7. The Shepherd. Christ. The sheep. His disciples. 32. I will go before you into Galilee. The first announcement of the great Galilean meeting of the risen Lord with his disciples. See Matt. 28:16; John 21; 1 Cor. 15:6. 33. Peter answered. With his usual rashness. 34, 35. Thou shalt deny me thrice. The first cock crow was about twelve at night. The second about three o'clock. Before this the three-fold denial would occur. Peter and the disciples were sincere, but knew not their own weakness. 36. To a place called Gethsemane. The word means "oil-press," and would indicate that a press for making oil out of the olives, which grew in abundance on the mountain, stood there. It was on the western slope of the Mount of Olives. Sit ye here, while I go and pray yonder. He speaks to the eight who were to remain. These eight would form, as it were, a watch against premature surprise. While I go and pray. The great crisis was at hand, and it was casting its dark shadow before on the spirit of our Lord. In this hour of the power of darkness he felt that he must throw himself upon his Father's bosom. 37. And he took with him Peter and the two sons of Zebedee. The eight were left at the entrance of the garden, while the three, who had always been a kind of inner circle, who had been witnesses of his transfiguration, and of one of his greatest miracles (Mark 5:37), were taken within. Began to be sorrowful and very heavy. The shadow of the cross had fallen upon him. It was not fear of the agony, or fear of death, for he bore all, when the moment came, so sublimely that a heathen officer exclaimed, "Surely he must be the son of a god." I doubt whether it is possible for a mortal to comprehend the mystery of his suffering, but I think the key is found in the declaration, "He was made sin for us." 38. My soul is exceedingly sorrowful, even unto death. The weight of woe was literally crushing out the Savior's life. Tarry ye here, and watch. He had wished his chosen disciples to be near him in his woe; and yet, as it advanced, he felt that he must retire even from them, and be alone with himself and his Father. 39. And he went a little farther. "About a stone's cast" (Luke). If it be possible. If it were possible to save men, and carry out the divine work of redeeming them. Let this cup pass from me. This cup is the betrayal, the trial, the mocking, the scourging, the cross, and all besides which our thoughts cannot reach. But as thou wilt. This is an example of perfect faith--the faith by which alone answers to prayer can be obtained. He that insists on his will, when it is contrary to the will of God, fails in faith. 40. Findeth them asleep. Peter, James and John, soldiers placed on duty in an hour of dreadful peril and bidden to watch. Luke says they were sleeping from sorrow. Great sorrow stupefies. Dr. Rush says that criminals usually sleep soundly the night before execution. 41. Watch and pray, that ye enter not into temptation. Our Lord does not direct them to pray to God that no temptation might befall them, but that they might not be overcome by the temptations in which they must be involved. The need of such prayer was shown by Peter's denial. 42. He went away again the second time and prayed. "More earnestly," says Luke, who adds the account of the bloody sweat (Luke 22:44). His agony returned on him. The continuance of the trial he accepts as God's answer to the petition, "Let this cup pass from me." Now he asks only, "Thy will be done." 43. He came and found them asleep again. The motive of this return we may reverently believe to have been, as before, the craving for human sympathy in that hour of awful agony. Our Savior, we must not forget, was human as well as divine. 44. He prayed the third time, saying the same words. The fact is suggestive as indicating that there is a repetition in prayer which indicates not formalism, but intensity of feeling. 45. Sleep on now, and take your rest. I look upon these words as reproachful. The hour when he needed their watchfulness and sympathy was past. They had failed to guard in the hour when he wished to be alone with God. Now the moment is at hand; the soldiers are approaching. 46. Rise, let us be going. It was no time for repose. Let them rouse, and go with him at once to confront the traitor and the band of enemies. Was Christ's Prayer Answered ?--The Epistle to the Hebrews (5:7) says it was. An angel came and strengthened him (Luke 22:43). There are two ways of answering a prayer for the removal of a burden. In one, the burden is taken away, and we remain the same; in the other, we are made so strong that the burden is no longer a burden to us; as what would crush a child, is but sport to a man. 47. Judas, one of the twelve, came. Judas knew the place where the Lord would go to pass the night (John 18:2). Compare Mark 14:43-50; Luke 22:47-53; John 18:3-12. A great multitude. Roman soldiers (John 18:3, 12), the temple guard, "the captains of the temple," and possibly some priests and scribes. With swords, in the hands of the soldiers. Staves. Clubs. The rabble with the soldiers carried these. From the chief priests and elders. The Sanhedrim. 48, 49. Gave them a sign. A kiss; a common method of salutation among intimate friends. A sign was needful to point Jesus out to the soldiers. Such a traitorous kiss was the depth of depravity--enmity under the guise of friendship. 50. They laid hands on Jesus. And bound him (John 18:12). 51. One ... drew his sword. Peter (John 18:26). Smote the servant of the high priest. As we learn from John, his name was Malchus. The Lord healed his wound. Peter asked, "Shall we fight?" and without waiting for an answer, struck the blow. 52. They that take the sword shall perish with the sword. A general law. The violent usually die violent deaths. 53, 54. Or thinkest thou not? etc. The Lord needed no human defenders, had it been the Divine purpose that he should not die. More than twelve legions of angels? A Roman legion contained from six thousand men upwards. The idea here is a mighty host. He and his eleven faithful apostles are twelve. There is more than a legion for each one of them. He could have evaded the enemies had he chosen; the angels would have come to his rescue, if he had willed it, but he gave himself unto death. 55, 56. Are ye come out as against a robber? Not a thief, but a robber, a brigand. Among all the indignities heaped upon Jesus by his enemies, the only one that he complains of is that he should be bound like a robber. Then all his disciples ... fled. The eleven apostles who a little while before thought they never could forsake the Lord. As soon as the Lord was seized they fled into the darkness. 57. Led him away to the house of Caiaphas, the high priest. He was first examined by Annas, the former high priest, the father-in-law of Caiaphas, probably while the Sanhedrim was assembling in the darkness of the night (John 18:13). For the trial of Christ, compare Mark 14:53-64; Luke 22:54-71; John 18:13-18. Scribes and elders were gathered. Mark says the "chief priests" also. It was a gathering of the Sanhedrim. Those who were favorable to Jesus, like Joseph and Nicodemus, were probably not called. 58. Peter followed ... unto the court of the high priest. The enclosed area, open to the sky, around which the palace was constructed, was called the court. The building extended all around this. 59, 60. The whole council. The Sanhedrim. Sought false witness. No one could be condemned legally without at least two witnesses who agreed (Deut. 17:6; 19:15). "One witness," it was said, "was no witness." As there was no true testimony to a charge that could be punished with death, they sought false witness. They found it not. That is, witnesses who would testify to a capital offence and agree in their testimony. Afterward came two. These two gave a perverted version of what Christ had said concerning his death and the resurrection of his own body under the figure of a temple. See John 2:19. But even their testimony disagreed (Mark 14:59). 62, 63. Answerest thou nothing? Under the false charges Jesus maintained an impressive silence. "As a sheep before the shearers is dumb, so he opened not his mouth." I adjure thee, etc. This was the formula for an oath. The High Priest, contrary to the principle of law which forbids that a prisoner shall be compelled to criminate himself, called on Jesus to be a witness against himself. To answer yes, or no, to such a question, was to answer under oath. 64. Thou hast said. That is, thou hast said the truth in thy question. The Lord only breaks the silence to affirm his divinity under oath. It insured his death at their hands, for he was immediately condemned for the declaration. "At the very crisis of his history, when denial would have saved his life, he asserts his claim to the Divine Sonship and to a Godlike power. 65. Then the high priest rent his garments. A sign of mourning or indignation (Acts 14:14). It was a form that was always used when about to pronounce a judgment. He hath spoken blasphemy. He did, if not Divine; he did not, if Divine. Either he spoke the truth, or the wicked Caiaphas spoke the truth and Jesus was false. If he spoke falsehood, the purest lips that ever formed human words spoke falsehood on the eve of death, when he knew that the falsehood would send him to death. Such an affirmation, from such a prisoner, at such an hour, can only be reconciled with a consciousness of divinity. 66. He is worthy of death. This is the formal decision of the Sanhedrim to condemn the Lord to death for blasphemy. This was the second trial, the first examination being informal before Annas, and is mentioned only by John. There was a third, named only by Luke, at the dawn of day, because a decision by the Sanhedrim in the night was illegal. See Luke 22:66. This meeting only confirmed the decision reached in the night before three o'clock. It is also referred to in Matt. 27:1. 67. Then did they spit in his face. The maltreatment recorded occurred between this meeting and the one called to meet at daybreak. Spitting was considered among the Jews an expression of the greatest contempt (Deut. 25:9; Num. 12:14). Even to spit before another was regarded as an offense, and treated as such by heathen also. Buffeted him. Struck him with their fists. 68. Prophesy unto us, ... Who is he that smote thee? We learn from Mark that his face was covered, as a mark that he was a condemned man. The age was a cruel one, and Jewish bigots could not be too rough to the condemned prisoner. 69. Now Peter sat without in the palace. While the preliminary examinations were being held before Caiaphas and the Sanhedrim, Peter and John entered the court of the palace. This court was an open square, enclosed by the palace which was built in a quadrangle all around it. From it doors and windows opened into the rooms built around it, so that Peter was "without the palace," yet in the interior court, where he could see and hear through the open door the proceedings in the hall. Oriental houses are still built with this interior court. And a damsel came to him, saying. John speaks of her as the damsel that kept the door of the porch, or passage into the court. We are not told why she suspected him. He was at this time in the interior court, and is said by Luke to have been standing "among them" by the fire that had been kindled in the courtyard on account of the chilliness of the night. 70. But he denied before them all. Denied that he "was with Jesus of Galilee." But a few hours before Peter had asserted that though all others deserted the Lord he would not, and that he would die with him, and when Judas led the band into Gethsemane, Peter, refusing to consider the odds, flung himself upon them, valiant as a lion, struck and wounded Malchus, and would probably have slain him had he not swerved. He was a brave as a hero then--now is timid as a deer. The explanation is that his faith had failed when he saw his Master apparently helpless in the hands of his enemies. See Heb. 11:32-35. 71. When he was gone out into the porch. Alarmed by the accusation, he withdrew into the porch, an arched passage that led from without into the inner court. This fellow was also with Jesus of Nazareth. It is another maid that follows him and makes the charge. In both cases the charges were based on conjecture. 72. He denied with an oath, I do not know the man. Peter's second denial. He even denied knowing him, and that, too, with an oath. He had entered upon the downward road, and each step called for a deeper one. So it is always with sin. 73. Thou art one of them; for thy speech bewrayeth thee. Matthew says, "After awhile;" Luke says, "About an hour after." John says that the third charge was made by a kinsman of Malchus, who asserted that he saw Peter in the garden Mark says that they accused him of having a Galilean brogue. As most of the disciples of Jesus were Galileans, this draws attention to Peter. Different districts had their dialects, as in England, or the United States. 74. He began to curse and to swear. Peter's third denial. He not only, with an oath, repeats what he had said in the second, but he affirms it with imprecations of divine wrath on himself if he spake not the truth. The gradations of guilt in the denials of Peter: (1) Ambiguous evasion; (2) distinct denial with a false oath; (3) awful abjuration with solemn imprecations on himself. Immediately the cock crew. This was at the opening of the fourth or morning watch, at about three o'clock. The cock often crows about midnight, or not long after; and again always about the third hour after midnight, or three o'clock. This shows that the second trial of Jesus took place before the dawn. 75. Peter remembered the word of Jesus. It was at this point that the Lord turned and looked at Peter (Luke 22:61). The hall where Jesus was being tried was probably open toward the court, and Jesus may easily have heard all the denials of Peter. Now he turns and looks at Peter, and brings to his mind what he had few hours before foretold. He went out and wept bitterly. The look of Christ broke his heart. As the cock crew, his own confident assertions and the word of the Lord, "Before the cock crow twice (before the second cock crowing) thou shalt thrice deny me," rushed upon him. He rushed out into the darkness of the night to weep. Judas sinned, betrayed and sold the Lord from covetousness. Afterward he was sorry, but it was the sorrow of this world that worketh death. It was remorse, not repentance, and he went and hanged himself. Peter's repentance was attested (1) by the bitterness of his tears; (2) by his humble submission to his Lord's subsequent rebuke (John 21:15-17); (3) by his subsequent courage in confessing Christ in the face of threatening danger (Acts 4:8-12, 19). The Order of Events, after the prayer at Gethsemane, for this night were as follows: After the arrest, and its incidents, (1) Jesus was taken first to the house of Annas, ex-high priest (John 18:13). (2) Next, to the palace of Caiaphas, Peter and John following (John 18:15). (3) Here was a preliminary examination before Caiaphas (John 18:19-24). (4) The trial before the council illegal, because held at night--before three o'clock, the cock-crowing (Matt. 26:59-65; Mark 14:55-64). (5) Peter's three denials during the trial (Matt. 26:69-75; Mark 14:66-72). (6) After the Sanhedrim had pronounced him guilty it suspends its session till break of day. (7) During this interval Jesus is exposed to the insults of his enemies (Matt. 26:67, 68; Luke 22:63-65). (8) At the dawn of day the Sanhedrim re-assembles (Matt. 27:1; Mark 15:1; Luke 22:66). (9) After hearing Christ's confession again, he is formally condemned to death for blasphemy (Luke 22:66-71). (10) He is bound and sent to Pilate (Mark 15:1). On the Illegal Conviction of Christ, Prof. Greenleaf, a distinguished jurist, says: "Throughout the whole course of the trial, the rules of the Jewish law of procedure were grossly violated, and the accused was deprived of rights belonging even to the meanest citizen. He was arrested in the night, bound as a malefactor, beaten before his arraignment, and struck in open court during the trial. He was tried on a feast-day, and before sunrise. He was compelled to criminate himself, and this under an oath of solemn judicial adjuration; and he was sentenced on the same day of conviction. In all these particulars the law was wholly disregarded." __________________________________________________________________ Chapter XXVII Jesus Crucified Summary --Christ Delivered to Pilate. Judas Hangs Himself. Jesus Before Pilate. Barabbas and Christ. Pilate's Wife's Intercession. Pilate Acquits Jesus, but Yields to the Clamor. Jesus Scourged, Mocked, Taken to Golgotha, Crucified. Mocked on the Cross. Reviled by the Thieves. It Is Finished. The Veil of the Temple Rent. The Centurion's Confession. Pilate Yields the Body of Jesus to Joseph. Buried in the New Tomb. The Tomb Sealed and Guarded. 1. When the morning was come. Jesus had already been condemned, but another meeting of the Sanhedrim after daylight was necessary to give its legal effect, as condemnations to death could not be made in the night. That was the object of this meeting. For a fuller account of it, see Luke 22:66-71. For account of Christ before Pilate and the crucifixion, compare Mark 15:1-47; Luke 23:1-56; John 18:1-38. 2. Delivered him to Pontius Pilate the governor. The first mention of the Roman procurator by that name. He was both military and civil commander, usually dwelt at Caesarea, but came up to Jerusalem at the passover feasts to preserve order. The Sanhedrim could not put Jesus to death, as the Roman rulers demanded that all cases of capital punishment be referred to them. 3. Then Judas ... saw that he was condemned. The annals of men record no sadder history than that of Judas, impelled by avarice and resentment to betray his Master for money, and only to awake to the nature of his awful crime when it was too late. The language here suggests that Judas had hoped that the betrayed Jesus would deliver himself from his enemies. Repented himself. Not, in the Greek, the word used for "repent" in Acts 2:38, and elsewhere, but one that means, rather, remorse. The first means "to change the mind or purpose;" the other "to carry a burden of sorrow over the past." One promises a change in the future; the other is born of despair; Peter repented; Judas regretted. 4. I have sinned in that I have betrayed innocent blood. The Jewish law demanded that if new testimony was offered after condemnation the case should again be heard. Perhaps Judas thought his testimony to the innocence of Christ might, under the circumstances, be heard. What is that to us? No words could more emphatically declare the utter disregard of the Jewish rulers to justice. They concerned themselves not in the slightest concerning the innocence or guilt of Christ; they cared only to procure his death. 5. Cast down the pieces of silver in the temple. Where he had this interview with the Sanhedrim. Went and hanged himself. So have done, since, thousands of criminals when the blackness of their crime had revealed itself to them. How often a man after the committal of a murder shoots himself! 6. It is not lawful to put it in the treasury. These men were not too scrupulous to send the innocent to death, to shed the blood of the innocent, but were too scrupulous to put blood money into the treasury. They could pay blood money, but could not take it back. 7. Bought the potter's field. A field that had been used for the purpose of making pottery until it was worthless for other purposes and could be bought cheap. Potters' fields are still found in the Kedron Valley south of the city. To bury strangers in. A burial place for the poor. The Jews usually provided their own tombs. Peter, in Acts 1:18, says that Judas fell down headlong and his bowels gushed out. The common explanation is that he hung himself on a tree overlooking the valley of Hinnom, that the rope gave way, and that he fell headlong upon the rocks below, a distance of forty to sixty feet. 9. Then was fulfilled. The prophecy is found in Zech. 11:12. Albert Barnes shows that a change of a single letter in the original would transform Zechariah into Jeremiah, and it is supposed that some early copyist made the mistake. Another explanation is that Jeremiah, in the Jewish arrangement of the prophets, stood first, and that his name was given to the whole book of prophecy. 11. Now Jesus stood before the governor. In the judgment hall (John 18:28), which the Sanhedrim did not enter for fear of defilement. It was probably about seven A.M. that they presented themselves to Pilate, hoping that he would order their condemned prisoner to death without inquiry, but on his demand for charges they accuse Jesus of seeking to make himself King of the Jews. This charge causes Pilate to ask: Art thou the King of the Jews? They had condemned Jesus for blasphemy, but now make a political charge, and Pilate's question is whether Jesus is claiming a temporal kingdom. Thou sayest. Jesus was King, not of the Jews only, but men, and he admits the charge. He was King, however, in a spiritual sense, as he explained to Pilate (John 18:36). 12. He answered nothing. He made no defence, just as he had done when before Caiaphas. 13, 14. He gave no answer. To their charges of seeking to establish a worldly kingdom and of stirring up sedition he returned not a word. His impressive silence moved Pilate deeply. 15. At that feast. The passover. How the custom of releasing a prisoner at the passover arose is unknown, but such customs are common under arbitrary rule. 16. A notable prisoner. A leader in an insurrection in which he had committed murder (Mark and Luke). Barabbas. The word means "son of a father." Some have made him a type of the guilty human race which is released from punishment by the substitution of the innocent Christ. 17. When therefore they were gathered. After the first examination, Pilate, finding that Jesus was from Galilee, sent him to Herod, tetrarch of Galilee, then in Jerusalem, to be tried by him as belonging to his jurisdiction. Herod, however, after trying to induce him to work a miracle and mocking him, sent him back (Luke 23:6-11). Now they had gathered after his return. Barabbas, or Christ? Pilate, desirous of releasing an innocent man, afraid to oppose the Sanhedrim, adopted this expedient in the hope that the increasing multitude of people would demand Christ rather than a blood-stained robber. 19. While he was sitting on the judgment seat. Probably while the people were deciding for which one to ask. The judgment seat was a kind of lofty official throne, placed on the pavement (John 19:13). His wife sent to him. On this sad day the voice of a Gentile woman was the only one that interceded for Christ. That she should speak of Jesus as a "righteous man," shows that she knew much of him and that he had already made a wide and deep impression. A dream. It may have been entirely natural. She was probably already deeply interested in Jesus and knew that he was to be seized in the night. Her waking thoughts would be reflected in her sleep. 20. Persuaded the multitudes. To call for the release of Barabbas, instead of Christ. It is likely that few of the Galileans, so favorable to him, yet knew of his arrest. "The multitudes" were such as the authorities would summon at this early hour. 21. They said, Barabbas. Pilate's artifice had failed. The Jewish nation had not only rejected its Messiah, but chosen a robber instead. 22. Let him be crucified. This is the decision of the Jewish people. He shall suffer the fate which was due the crime of Barabbas who had been released in his stead. 23. What evil hath he done? Pilate's struggle between his desire to be just and to please a body demanding a crime at his hands is pitiable. He repeats the question three times and offers to appease their rage by chastising the innocent (Luke 23:22). He had, however, lost his power when he began to parley with a mob. They, utterly unreasonable, only demand the move vehemently that Jesus be crucified. 24. When Pilate saw that ... a tumult was arising. It was a dangerous time for a tumult, with more than a million Jews in Jerusalem, and probably not a thousand Roman soldiers in the castle. If one occurred, it would be reported to Rome, and he could hardly make a plausible defence to the emperor. He therefore yielded, and gave his sanction to confessed wrong, rather than endanger himself. Washed his hands. A symbolic act, meaning that the responsibility of the sin was upon the Jewish authorities and people instead of himself. 25. His blood be on us. That is, let us have the responsibility and suffer the punishment. A fearful legacy, and awfully inherited. The history of the Jews from that day on has been the darkest recorded in human annals. 26. Jesus he scourged. Scourging usually preceded crucifixion. It was an awful punishment, inflicted by brutal soldiers, and continued until the victim was fainting under the torture. 27. Then the soldiers ... took Jesus into the palace. After the scourging which was inflicted in the court (Mark 15:16). Josephus says that Pilate stayed, while in Jerusalem, in Herod's palace, on the northern brow of Zion, near the Jaffa gate. The whole band. The cohort (from 400 to 600 men) on duty at the palace. They gathered to mock the doomed prisoner. 28. They stripped him. His clothing, stripped off at the scourging, had been replaced, but was now removed to wrap him in a mock royal mantle. Scarlet or purple were the royal colors. 29. A crown of thorns. Both in mockery and for torture. And a reed in his right hand. For a sceptre. Having thus arrayed him, in royal robe, crown of thorns, and mock sceptre, they kneel before him and deride him. 30. They spat on him. In order to show still greater contempt. Brutal as these heathen soldiers were, they were no more so than the Jewish Sanhedrim had been. 31. When they had mocked him. Pilate presented the bleeding prisoner once more to the people, evidently to secure their pity, and made one more effort to release him, but in vain (John 19:5). Then Jesus was led away to the cross. 32. As they came out. Of the city. Jesus was crucified "without the gate" (Heb. 13:12). A company of soldiers, led by a centurion, had charge. A man of Cyrene. Simon by name, the father of two well-known Christians (Mark 15:21). Cyrene was in North Africa, and was the home of many Jews. That he might bear the cross. At first Jesus bore his own cross, but exhausted by scourging, sank under the weight (John 19:17). Luke 23:26 seems to show that Simon only bore the "after" part of the cross, the lighter end, which had been dragging on the ground. 33. When they were come unto a place called Golgotha. A Hebrew word, meaning a skull. From its Latin equivalent, calvaria, comes our English word Calvary, which occurs in the English New Testament only in Luke 23:33, where it should be translated "a skull" The name was due, either to a rounded rock like a skull, or to the fact that it was a place of execution and that skulls were lying there. The locality is not certainly known. 34. They gave him wine to drink mingled with gall. A stupefying drink, intended to lessen suffering. He would not drink. The "tasting" implied a recognition of the kindly purpose of the act, but a recognition only. In the refusal to do more than taste, we trace the resolute purpose to drink the cup which his Father had given him to the last drop. 35. They crucified him. This was the most dreadful, terrible and shameful death known to antiquity. The Jews never crucified Jews, nor the Romans, Romans. That the Jews should demand of the Romans to inflict it on Jesus shows the intensity of their hate. And parted his garments. From John 19:23 we learn that there were four soldiers at the cross, and the garments were the perquisite of the soldiers. The outer garments were divided into four parts, one to each, but the coat, rather the "tunic," an inner garment, was seamless, woven in one piece, probably of wool. As it would have been spoiled by dividing it, the soldiers decided to cast lots for it, thus fulfilling another prophecy (Psalm 22:18). 36. And sitting down they watched him there. It was their duty to remain by the cross until the execution was ended by death. 37. This is Jesus the King of the Jews. It was the Roman custom to place on the cross over the criminal's head, a titulus, or placard, stating the crime for which he suffered. Luke (23:38) says that the title was written in Greek, Latin, and Hebrew, the chief languages then spoken, and all spectators would be able to read it. 38. Then were there two robbers crucified with him. In all probability, partners in the crime of Barabbas. The mountain robbers, or banditti, were always ready to take part in such desperate risings against the Roman power. 39. They that passed by reviled him. The people going in and out of the city, on the thoroughfare near the place of crucifixion. Wagging their heads. Derisively and insultingly. Compare 2 Kings 19:21; Job 16:4; Psalm 109:25. 40. Thou that destroyest the temple. It is very remarkable that now, while this was receiving its real fulfillment, it should be made more public and more impressive by the insulting proclamation of his enemies. Hence the importance attached to it after the resurrection (John 2:22). 41, 42. He saved others. This may be ironical, but if Christ had saved himself he could not have saved others. If he be the King of Israel. The language is that of taunt, and refers to the inscription upon the cross. 43. He said, I am the Son of God. It was because he said this that the Sanhedrim condemned him to death. In that he hung, seemingly helpless, on the cross, the chief priests, the very persons who voted his death, considered it demonstrated that he was not the Son of God. 44. The robbers also cast upon him the same reproach. Luke only (23:39-43) tells of the penitence of one. Doubtless, both at first reviled him, but one was converted in three hours that they hung side by side. 45. From the sixth hour there was darkness over all the land. Darkness from twelve until three o'clock. "Over all the land" means, not the whole earth, but Judea. Early Christian writers speak of this, and appeal to heathen testimony in support of the fact. The period of outward darkness, no doubt, coincided with that of Christ's mental agony and sense of desertion. The darkness was not total, but probably a deep gloom, such as every one remembers to have experienced in his life-time. 46. About the ninth hour. Three o'clock, after the Lord had been six hours on the cross. The cry that follows is from the 22d Psalm. Why hast thou forsaken me? These words can only express the idea that he was treading the wine-press alone. As he hung on the cross, "made sin for us," he was left to struggle without a sense of his Father's presence. Still, the cry, My God, my God! shows that he still clung to the Father as his own. 47. Some ... said, He calleth of Elias. The resemblance between the word "Eli" and the name Elijah is very close in the original. There is an allusion to the belief that Elijah would come before the Messiah. 48. One ran and filled a sponge. This was occasioned by our Lord's cry, "I thirst" (John 19:28), the fifth word from the cross. Full of vinegar. This was the sour wine used by the soldiers; not mixed with myrrh, as in the case of the stupefying draught Jesus had refused before crucifixion. 49. Let be, let us see, etc. This was spoken in the way of interruption of him who was furnishing the draught of vinegar. According to Mark, he replied, and asked to be let alone. 50. When he had cried again with a loud voice. "It is finished" (John 19:30), the sixth word from the cross. The three evangelists all dwell upon the loudness of the cry, as if it had been the triumphant note of the conqueror. The last words from the cross were those recorded in Luke 23:46, "Father, into thy hands," etc. The first "word" is the prayer for his enemies (Luke 23:34). Yielded up his spirit. He voluntarily gave up his life for his sheep, and took it back again (John 10:17). 51. The veil of the temple was rent. The curtain before the Holy of Holies separating it from the Holy Place.It took place about the time of the evening sacrifice and showed by symbol that the real atonement, of which the yearly atonement was only a type, had been offered and that the true High Priest had entered into the true Holy of Holies. And the earth did quake. A common event at Jerusalem, but now significant of the sympathy of nature with the great tragedy. 52. The tombs were opened. The convulsions of the earth would naturally roll the stones from the doors of the sepulchers. The saints ... were raised. Who is not stated, or whether their bodies returned to the grave again. Their rising was a testimony that the death of Christ is life to the saints. 54. The centurion. The Roman officer in charge of the execution. Truly this was the Son of God. Rather, "a son of a god." He was a heathen soldier, believing in many gods, and the scenes of the cross had convinced him that Jesus was more than man. 55, 56. Many women. The devoted women were still faithful, when the disciples had fled. Of the apostles we only know that John was near. Mary Magdalene. Mentioned first here, also in Luke 8:2, before the resurrection. She had been healed by the Lord. Mary the mother of James and Joses. She was the wife of Clopas or Alphaeus (John 19:25). The mother of the sons of Zebedee. Salome. John (John 19:25) mentions "his (Jesus') mother's sister," but does not name Salome, his own mother. Hence it is inferred that Salome was the sister of Mary, the mother of Jesus. Mary, the mother of Jesus, was also at the cross (John 19:25). 57. There came a rich man. On the burial, compare Mark 15:42-47; Luke 23:50-56; John 19:38-42. Of Arimathaea. Its location is unknown. Joseph was a member of the Sanhedrim, who had not consented to the murder of Jesus (Luke 23:50-51; Mark 15:43). Jesus' disciple. But "secretly for fear of the Jews" (John 19:38). The death of Christ made him braver. 58. Asked for the body of Jesus. Usually, the Romans suffered the crucified to remain unburied, but Joseph, to prevent this, or any abuse of the sacred body, begged it of Pilate. The latter consented readily, probably anxious for respect for the body of him whom he vainly sought to save from death. 59. Joseph took the body. Carefully down from the cross. Wrapped it in a clean linen cloth. A winding sheet. Another Sanhedrist, Nicodemus, aided him (John 19:39), and they enclosed spices in the winding sheet. 60. Laid it in his own new tomb. A rock-hewn sepulcher, cut horizontally into the cliff. Rolled a great stone to the door. The usual method of closing the rock-hewn tombs. Thus Christ "was buried, according to the Scriptures" in a rich man's tomb, was "with the rich in his death" (Isa. 53:9). 61. The other Mary. The mother of James and Joses. These women saw where he was laid and returned there after the Sabbath with spices. 62. The morrow. The Sabbath. After the day of preparation. "That is, the day before the sabbath" (Mark 15:42). 63. Sir, we remember. These dignitaries had not forgotten the predictions of Christ that he would rise on the third day, even if his own disciples had. 64. Until the third day. That is, until Sunday morning. Friday would be the first day. 65. Ye have a guard. That is, ye can have a guard. He granted them a guard of Roman soldiers. 66. Sealing the stone. A cord was stretched across the stone door and sealed at each end with wax. The seal would have to be broken to remove the stone. __________________________________________________________________ Chapter XXVIII The Resurrection Summary --The Women at the Sepulcher. The Message of the Angel. The Risen Lord. The Report of the Guard. The Charge of the Priests. Christ Appears to the Eleven. The Meeting in Galilee. The Great Commission. 1. In the end of the sabbath. After the Sabbath in which Jesus had lain in the tomb. As it began to dawn. All the gospels mark the precious moment when the great news first became known. Mark (16:2) says they arrived at sunrise Compare Mark 16:1-8; Luke 24:1-11; John 20:1-21; 1 Cor. 15:1-20. The first day of the week. The Lord's day, or Sunday. Came Mary Magdalene and the other Mary. Mary, the mother of James and Joses. Also Salome (Mark 16:1). Late on Friday evening they had watched the sepulcher (Matt. 27:56). Now, after the Sabbath, they came with spices (Mark 16:1) in the hope that they could anoint the body. These disciples would not break the Sabbath, even to preserve the body of their beloved Lord. The Sabbath ended at sunset, so that Jesus had been dead and buried Friday night, Saturday, and Sunday morning, beginning at the previous sunset, three days according to Jewish reckoning. See 1 Sam. 30:12, 13; 2 Chron. 10:5, 12. 2. Behold, there was a great earthquake. The word rendered "earthquake" is rendered tempest in Matt. 8:24. It means a "commotion." It is not needful to decide that there was more than a local disturbance. For the angel of the Lord descended. An angel. There is no article. All the gospels speak of the angelic appearance at the tomb, though some give details omitted by others. Rolled back the stone. The commotion, or earthquake, accompanied the rolling back of the stone. "It was not for him to whom (John 20:19, 20) the stone was no hindrance, but for the women and disciples that it was rolled away."--Alford. 3. His countenance was like lightning. Was bright like lightning. Compare Exod. 34:29; Matt. 17:2; Rev. 1:14. And his raiment white as snow. White is the emblem of purity. So was the Savior's raiment at the Transfiguration, and the robes of the saints as described in Revelation. 4. The keepers. The Roman soldiers placed to guard the tomb with Pilate's consent. 5. Ye seek Jesus which was crucified. The angel does not forget that Jesus is the crucified one, nor do the redeemed in heaven (Rev. 5:6; 7:9). 6. He is not here: for he is risen, as he said. The women had not seen him rise and had to be informed. They therefore came to the sepulcher after the resurrection. Christ had risen "as he said." For the prophecies of a resurrection see Matt. 16:21; 17:23; also read Luke 24:6. See the place where the Lord lay. The angel does not say "your," but the Lord--the Lord of the angels as well as men. 7. Tell his disciples that he is risen from the dead. To woman it was first announced that the birth of the child whose name should be Jesus, "because he should save his people from their sins," was near; women were the last of his disciples to linger at the cross or to watch at the sepulcher; they were the first to see the empty tomb, to hear the glad news, or to be sent to tell the story of their risen Lord. He goeth before you into Galilee. They are cited to Galilee to meet the Lord, not that his only appearance would be there, for that was the seventh, but because, in that country, where the largest number of his disciples lived, he proposed to reveal himself to the whole body of saints. There he was seen "by about five hundred brethren at once." 9. Jesus met them, saying, All hail! This was the second appearance of the Risen Savior. The appearances were: 1. To Mary Magdalene alone (Mark 16:9; John 20:11-18), near Jerusalem--Sunday, April 9. 2. To the women returning from the sepulcher (Matt. 28:9, 10). 3. To Simon Peter alone (Luke 24:34). 4. To the two disciples going to Emmaus (Luke 24:13), etc. 5. To the apostles at Jerusalem, excepting Thomas, who was absent (John 20:19). These are all the same day. 6. To the apostles at Jerusalem a second time, when Thomas was present (John 20:26, 29)--Sunday, one week later. 7. At the Sea of Tiberias, when seven disciples were fishing (John 21:1). 8. To the eleven disciples on a mountain in Galilee (Matt. 28:16). 9. To above five hundred brethren at once (1 Cor. 15:6), in Galilee, near the time of the last. It is possible these two are identical. 10. To James only (1 Cor. 15:7). 11. To all the apostles on Mt. Olivet at his ascension (Luke 24:51)--Thursday, May 18. 12. We may add to these that he was seen by Saul of Tarsus (Acts 9:3) and by John on Patmos (Rev. 1:13). 10. Be not afraid. They had met the Lord while hastening to tell the story of his resurrection. It is when we are in the path of duty that we will enjoy his presence and his blessing. Go tell my brethren. This is the first time he had called the disciples his brethren. 11. Behold, some of the watch came into the city. The time when these men went into the city is noted. It was while the women were on their way to tell the disciples. It is also stated that "some of the watch" only went to the priests. How numerous the watch was we are not informed. As the watch had been set by the priests themselves (Matt. 27:65, 66), it made its report to them instead of to Pilate. 12. When they were assembled with the elders. The chief priests and the elders, probably a secret meeting of the leading members of the Sanhedrim. They had gone too far into crime to stop. 13. His disciples came by night, etc. The improbability of this story is easily seen: 1. The soldiers would not dare to go to sleep on guard. It was death. 2. If they had gone to sleep they could testify nothing of what was done while asleep. Their testimony of what occurred then would be worthless. 3. The disciples did not expect a resurrection and would hardly believe it when it occurred. 4. They had shown themselves cowards and would not have dared to take his body away. 5. Had they dared, had the Roman soldiers slept, they could not have removed the stone and carried off the body without detection. It was a night lighted with the full moon and all the environs of Jerusalem were crowded with people attending the passover. 14. If this come to the governor's ears, etc. As he had taken so little interest in the matter as to leave the watch to them it was not likely it would come to his ears at all, as we know that he was wont to spend only a few days at Jerusalem and then return to Caesarea. 15. This saying is commonly reported ... until this day. It was still current among the Jews when Justin Martyr wrote in the second century, at least a hundred years after Matthew penned these words. 16. The eleven disciples went away into Galilee. The time when they went to Galilee is not stated, though we learn from John 20:26 that they remained in Judea for over a week after the resurrection. Of the appearances in Galilee we have three accounts: the brief one here, which describes the official meeting of the Lord with the entire body of disciples: the one by the sea, described in John 21, and the reference by Paul in 1 Cor. 15:6. The eleven went into Galilee because the Lord had commanded them to do so. Into a mountain where Jesus had appointed. The Revision says, "the mountain," which is correct. The Lord had named the mountain where he should meet them, and had probably also appointed the time. The object of the appointment was probably to secure a general meeting of his disciples. 17. When they saw him they worshipped him. It is also stated of the women (verse 9) that they worshiped him, or kneeled at his feet. Some doubted. This does not, as I suppose, refer to the eleven. The doubts of all, including the skeptical Thomas, had been silenced before this. But the story that he had risen seemed so incredible, that there were those assembled on this occasion who had been doubters. These, "when they saw him," remained doubters no longer, but "worshiped him." 18. Spake unto them. To the whole assembly of five hundred brethren (1 Cor. 15:6). A commission had been given long before to the twelve apostles (Matt. 10:1-15), and also to the seventy, but it differed widely from the one now given. It confined the preaching to the Jews, and announced the kingdom of heaven as yet in the future. Now the preachers of Christ are sent, by the authority of the King, to make disciples of all nations. The old dispensation had ended with the cross. The new one had begun with the resurrection. All authority. Henceforth he was the King and Judge of the nations. The word "is given" denotes the source from whence he obtained his power, and implies that it was not inherent in the Son. Phil. 2:9 indicates that it was given to him after, and in consequence of, his voluntary humiliation; and 1 Cor. 15:27, shows that it held in subjection to the Father. It was because the authority to rule the world had been placed in his hands that he issued his commands that it should be conquered. 19. Go ye therefore, and make disciples of all nations. There are several things to be noticed: 1. Go, implies an aggressive warfare. The Gospel army must move upon the nations. The Lord seeks universal empire, and sends forth his armies to conquer the world. Every church and every disciple must understand that they have marching orders. 2. Not only is every saint commanded to go, or to take steps to make the gospel go, but the object is stated. They are to make disciples, or pupils, and scholars of Christ; not great philosophers, but "babes in Christ Jesus," who have entered the school of Christ and are to be taught afterwards. 3. Who are to be made disciples is next indicated. Not the Jews only, but all nations. Christ came to be the Savior of the world. His is a universal religion. In the Great Commission he looks beyond Judea, and commands that the Gospel shall be offered to all nations. The test of eighteen centuries shows that Christianity is not local or national, but is adapted to the needs of all mankind. 4. It is next stated how disciples shall be made. Baptizing them. The rite by which those who believe upon him should be formally enlisted and enrolled in the school of Christ is baptism. It is not a baptism of the Spirit that he means, because it is one that those whom he addresses are commanded to administer. He alone baptized with the Spirit; his apostles and disciples baptized in water, and it is to this rite that he refers. Hence, when we turn to the preaching of the apostles under this commission, we find that all converts were at once baptized (Acts 2:38-41; 8:12-18). 5. The end or result of baptism is also given. Converts were to be baptized into the name of the Father, and of the Son, and of the Holy Spirit. It is a positive affirmation of the Old Testament that where the name of the Lord is recorded there will he meet his disciples, or there will be his presence. See Exod. 20:24. The Lord declares that the three names, that of the Father, and of the Son, and of the Holy Spirit, are recorded in baptism. In this rite, then, Father, Son, and Holy Spirit meet the believer; the Father to receive him as a child, the Son to welcome him as a brother, and to cover him with the mantle of his own purity; the Holy Spirit to endow him with that Spirit by which he can say, "Abba, Father." "Into the name of" is equivalent to "into the presence of," or "into the Father, and into the Son, and into the Holy Spirit." 20. Teaching them. The second part of the commission is next given. The first part commands the making of disciples, and tells how they must be made. The second part provides for the instruction of the disciples in righteousness. This is to be done by "teaching them." To observe all things whatsoever I have commanded you. What must be taught by the faithful Christian teacher is prescribed. It will at once be seen that this cuts off much that is often taught. We are not to teach "untaught questions," "oppositions of science, so called," dogmatic speculations, isms or human creeds. Christ has never commanded these. On the other hand, we are to teach all things he has commanded. Some of these things we have recorded in the Gospels; others we have in the Acts and in the Epistles. They embrace the various duties of Christian life. I am with you alway. It was an arduous work he had commanded his disciples to undertake; a few uninfluential and unlettered laboring men to undertake the moral and religious conquest of a world that had just crucified their Master. There was, however, an assurance that they should be equal to the task, for, (1) All power, or authority, in heaven and earth was in the hands of their crucified Lord. (2) He now declares, I am with you always. He who has all power will be present with them, a help in time of need. He is a mighty, present and helping Savior. Even unto the end of the world. Until the close of the Christian dispensation, coming of the Lord, and the day of judgment. __________________________________________________________________ __________________________________________________________________ The Gospel According to Mark __________________________________________________________________ Introduction to Mark The Second Gospel was written by Mark, the kinsman of Barnabas, and the companion of Paul in his first missionary journey. When and where it was written is uncertain. Of its author the following facts are gathered from the New Testament: He is first named in Acts 12:12. His mother's name was Mary, and we learn from Col. 4:10, that she was a sister of Barnabas. She dwelt in Jerusalem, and this city was probably Mark's early home. He was converted by Peter (1 Peter 5:13), it has been supposed, at the great ingathering on the day of Pentecost. He became a minister (Acts 12:25), attended Paul and Barnabas on their first missionary journey did not prove satisfactory to Paul (Acts 15:38), and as Barnabas insisted on taking him, he and Paul parted company on the second missionary journey. That Paul and Mark were afterwards intimate is shown by the subsequent history. We find him by Paul's side during his first imprisonment at Rome, a.d. 61-63; and he is acknowledged by him as one of his few fellow-laborers who had been a "comfort" to him during the weary hours of his imprisonment (Col. 4:10, 11; Philemon 24). We next have traces of him in 1 Peter 5:13. "The church that is in Babylon ... saluteth you, and so doth Marcus, my son". From this we infer that he joined the spiritual father, the friend of his mother, at Babylon, then and for some hundred years afterwards returned one of the chief seats of Jewish culture. From Babylon he would seem to have returned to Asia Minor; for during his second imprisonment, a.d. 68, Paul, writing to Timothy, charges him to bring Mark with him to Rome, on the ground that he was "profitable unto him for the ministry" (2 Tim. 4:11). From this point we gain no further information from the New Testament respecting the Evangelist. It is most probable, however, that he did join the Apostle at Rome, whither also Peter would seem to have proceeded, and suffered martyrdom along with Paul. After the death of these two great pillars of the Church, ecclesiastical tradition affirms that Mark visited Egypt, founded the Church of Alexandria, and died by martyrdom. This tradition is, however, very uncertain. Mark was not one of the twelve, and there is no reason to believe that he was an eye and ear witness of the events which he has recorded; but an almost unanimous testimony of the early fathers indicates Peter as the source of his information. The most important of these testimonies is that of Papias, who says, "He, the presbyter (John) said: Mark, being the interpreter of Peter, wrote exactly whatever he remembered; but he did not write in order the things which were spoken or done by Christ. For he was neither a hearer nor a follower of the Lord, but, as I said, afterward followed Peter, who made his discourses to suit what was required, without the view of giving a connected digest of the discourses of our Lord. Mark, therefore, made no mistakes when he wrote down circumstances as he recollected them; for he was very careful of one thing, to omit nothing of what he heard, and to say nothing false in what he related." Thus Papias writes of Mark. This testimony is confirmed by other witnesses. Tradition affirms that Mark wrote for the benefit of Gentile Christians, and this view is confirmed by the fact that he often explains Jewish customs, where Matthew, writing for Jews, omits the explanation as if well understood. In the comments on Mark references will be found to the parallel passages in Matthew, where full explanatory notes will be found. __________________________________________________________________ Chapter I The Beginning of the Ministry of Christ Summary --The Mission of John the Baptist. His Preaching in the Wilderness. His Baptism in the Jordan. The Baptism of Jesus and the Anointing. The Temptation. Christ's Ministry in Galilee Begun. The Call of Four Apostles. An Unclean Spirit Cast Out. The Increased Fame of Jesus. Peter's Wife's Mother. Solitary Prayer. Preaching Throughout Galilee. Healing the Leper. 1. The beginning of the gospel of Jesus Christ. This is a sort of title. The whole history of Jesus is an unfolding of the gospel. Gospel. Good news. Jesus. The personal name given by the angel (Matt. 1:21), meaning "Savior." Christ. The official title of the Lord. It means the anointed. Kings and priests were anointed in Israel, and Jesus, "the Lord's Anointed" is our Priest and King. They were anointed with oil; Jesus with the Holy Spirit. 2, 3. As it is written in the prophets. Isa. 40:3 and Mal. 3:1. See notes on Matt. 3:3 and 11:10. 4. John did baptize in the wilderness. Of Judea. See note on Matt. 3:1, for account of the wilderness and John the Baptist. And preached the baptism of repentance. He preached, as well as baptized. Only those who repented were fit subjects of baptism. Hence it was called the "baptism of repentance." Repentance signifies, not only sorrow for sin, but the resolve to sin no more. For remission of sins. This indicates the object of repentance and baptism. Those who repented and were baptized were pardoned. Both were needful to remission. Compare Acts 2:38. 5. There went out to him. See notes on Matt. 3:5, 6. 6. John was clothed with camel's hair. See note on Matt. 3:4. 7, 8. There cometh one after me. See note on Matt. 3:11. Shall baptize you with the Holy Ghost. See note on Matt. 3:11. 9. In those days. When John had been preaching and baptizing about six months. For the account of the baptism of Jesus see Matt. 3:13-17, and the notes. 10. Coming up straightway out of the water. The Greek preposition translated "out of" is ek, which means out from within. This could only be true of immersion. Thus all great and candid Pedo-baptist scholars concede that Christ was baptized. 12, 13. Tempted of Satan. See Matt. 4:1-11, and the notes. 14. Now after John was put into prison. Mark proceeds to the account of the Savior's public ministry in Galilee. Between Christ's baptism and this occurred the events narrated in John, chapters 2, 3 and 4. For notes on this ministry see Matt. 4:12-25. 16. He saw Simon. For notes on the call of the four apostles see Matt. 4:18-22. 21. They went into Capernaum. For account of Capernaum see note on Matt. 4:13. Entered into the synagogue. For description of a Jewish synagogue see note on Matt. 4:23 . 22. They were astonished at his doctrine. See note on Matt. 7:28. Scribes. For account of scribes see notes on Matt. 5:20. 23. A man with an unclean spirit. See note on Matt. 8:28. Compare Luke 4:31-37. The New Testament plainly teaches that demoniac possession was a real and actual possession of the soul by a fallen spirit. 24. What have we to do with thee? A common Jewish way of saying, "Do not trouble us." Art thou come to destroy us? An admission that Christ came to destroy the devil and his works. I know thee. The demon made a better confession that most of the Jews. 26. He came out of him. At the command. The whole account shows that there was a real possession by an evil spirit. 27. They were all amazed. Those in the synagogue. 28-34. His fame spread abroad. For notes on the increasing fame of Christ see Matt. 4:25; for notes on the healing of Peter's wife's mother, see Matt. 8:14. 35. And in the morning. See note on Matt. 8:17. 36. Simon. Peter and the other disciples. 38. Let us go into the next towns. The villages of Galilee. 39. Throughout all Galilee. This was the first missionary circuit of Galilee. Galilee was then densely peopled. Josephus says it contained 240 towns and villages. 40. There came a leper. See notes on Matt. 8:2-4. Compare also Luke 5:12-15. This miracle occurred after the Sermon on the Mount. Leprosy, that terrible scourge of the East, is unknown in our times, or even in the United States. 44. Shew thyself to the priest. At Jerusalem. Those things which Moses commanded. See Lev. 14:4-7, and note on Matt. 8:4. 45. Came to him from every quarter. Not only to see and hear, but to be healed. __________________________________________________________________ Chapter II The First Conflict with the Scribes and Pharisees Summary --The Palsied Man Healed. The Charge of Blasphemy. The Calling of Matthew. The Feast at the House of Matthew. Not the Whole, but the Sick Need a Physician. Fasting. New Wine in Old Bottles. Plucking Corn on the Sabbath Day. The Son of Man Lord of the Sabbath. 1. Again he entered Capernaum. After his first missionary circuit of Galilee. 2-12. Many were gathered together. For notes on the healing of this paralytic see Matt. 9:2-8. Compare Luke 5:17-26. As we learn from Luke, among those gathered were Pharisees and scribes from Judea, Jerusalem, and Galilee, evidently by a preconcerted arrangement. The whole incident illustrates: (1) The Divine power of Christ. He could assert that he forgave sins without blasphemy. (2) The difference between Christ and his apostles, none of whom claimed to forgive sins (see Acts 8:22-24). (3) It affords a test for all priests who claim to forgive sin. If they possessed power to forgive sins they would have power also to relieve the body of the physical consequences of sin. 14. He saw Levi the son of Alphaeus. Matthew Levi; the apostle after this, but now a publican. On the call of Matthew and Matthew's feast see notes on Matt. 9:9-17, and compare also Luke 5:27-39. 15. Sat at meat. At a meal. In his house. Matthew's. Many publicans. Gatherers of the Roman tax. Sinners. Persons excommunicated from the synagogue. 18. Why do the disciples of John ... fast? See notes on Matt. 9:14, 15. 21. No man also seweth, etc. On this figure and that of old and new bottles see notes on Matt. 9:16, 17. 23. He went through the corn fields on the sabbath. See notes on Matt. 12:1-8. Compare Luke 6:1-11. 26. In the days of Abiathar, the high priest. In 1 Sam. 21:1-9, Ahimelech is represented as the high priest. Abiathar was his son and successor. The Revised Version gives the text of the best MSS. by omitting "the high priest." 27. The sabbath was made for man. The Sabbath rest; that is, a rest of one day in seven was made for man, not for Jews only. This implies that it is to be a universal institution; that the good of man requires it, and that it is not an arbitrary enactment, but a wise and benevolent provision for the welfare of the race. Experience shows that men are happiest, most moral, most prosperous and healthiest where it is devoutly observed. 28. The Son of man is Lord also of the sabbath. This affirms the Divine nature of Jesus. None but the Divine is Lord of a divine institution. Since Christ is Lord of the Sabbath day, he has the right to modify it, to adapt it to the new dispensation, and to change the time of its observance from the last day of the week to the first, so as to make it the memorial of the beginning of the New Creation, instead of commemorating the rest from the first creation. __________________________________________________________________ Chapter III Blasphemy Against the Holy Spirit Summary --The Man with the Withered Hand. The Pharisees and Herodians in Council. The Great Physician Healing. The Twelve Apostles Appointed. The Blasphemy of Ascribing His Divine Power to Beelzebub. The Sin That Hath No Forgiveness. Christ's Mother and Brethren. 1. He entered again into the synagogue. Of Capernaum. Compare Matt. 12:9-14; Luke 6:6-11. For fuller notes, see Matthew. 2. They watched him. The same critics who had found fault in the preceding chapter. There was present a man whose right hand was withered, and they watched to see whether the Lord would heal him on the Sabbath. 3. Stand forth. He read their thoughts and determined to give prominence to the good work. He would heal him on the Sabbath; heal him in the synagogue, heal him before all. 4. Is it lawful ... to save life, or to kill? A home thrust at the fault-finders. They were harboring murderous thoughts; he was seeking to save life. Which was breaking the Sabbath? 5. Looked on them with anger. Indignation. Hardness of heart. Shown by their fault finding, evil thoughts, and silence by his questions. 6. Pharisees. See note on Matt. 3:7. Herodians. See note on Matt. 22:16. Took counsel. Already these inveterate enemies were resolved to destroy Jesus. They took counsel how it might be done. As they went to the partisans of Herod, who ruled in Galilee, they probably sought to persuade them to have Herod put him to death. 7. Jesus withdrew himself. See fuller notes on the popularity described in verses 7-12 under Matt. 12:15-21. The sea. Of Galilee. Also consult map for the localities named. 8. Idumaea. More anciently called Edom. Southeast of the Jordan, and south of the Dead Sea. That country was occupied by the descendants of Esau. Herod the Great was, on his father's side, an Idumaean. Tyre and Sidon. See note on Matt. 11:21. 9. A small ship. A fishing boat. The Revision correctly renders the term by the word boat. 11. Unclean spirits. See note on Matt. 8:28. 13. Goeth up into a mountain. Compare Matt. 10:1-4, and Luke 6:12-16. The selection of the apostles occurred before the Sermon on the Mount (Luke 6:13). Matthew gives it out of order. See notes on Matt. 10:1-4. 14. Ordained twelve, that they should be with him. They were to attend him into order to be specially prepared to preach Christ. 16. Simon he surnamed Peter. He did this previously (John 1:42). 17. Boanerges. Why this title was bestowed on James and John we are not told. Possibly from their power as preachers. 19. They went into a house. On the return to Capernaum. 20. Could not so much as eat. The multitudes were so eager to hear, or be healed, and Jesus so ready to bless them, that there was no time for meals. 21. His friends. Probably his relatives. See verse 31. His brethren were not yet counted among his disciples. He is beside himself. Carried away by an unwise enthusiasm. 22. The scribes ... said. For notes on the charge of the scribes, Beelzebub, and the sin of blasphemy against the Holy Spirit, see Matt. 12:22-37. Compare Luke 11:14-23. From Jerusalem. The men who were leaders in this effort to destroy the influence of Jesus were a delegation from the very religious bodies at Jerusalem that finally sent him to death. 30. Because they said he had an unclean spirit. This was a sin against the Holy Spirit because Jesus did mighty works in the power of the Holy Spirit, and they ascribed the power to an unclean spirit. 31. Then came his brethren and his mother. See notes on Matt. 12:46-50. Compare Luke 8:19. The natural inference is that the "brethren" were the sons of Mary and the half-brothers of Jesus. No other idea would ever have been maintained had it not been that the doctrine of the perpetual virginity of Mary arose some centuries after the apostles. __________________________________________________________________ Chapter IV Teaching in Parables Summary --The Sower, The Good Seed, The Hard, Stony, Thorny and Good Soil. The Parable Explained. The Candle Under a Bushel. The Seed Growing Secretly. The Grain of Mustard Seed. The Storm on the Sea. 1. He began again to teach by the seaside. This is the first recorded teaching in parables. For notes on the parable of the Sower see Matt. 13:1-23. Compare Luke 8:4-15. Mark's report is nearly that of Matthew, word for word, as well as of the explanation that follows. Matthew gives much the fullest account of this day's teaching, reporting a number of parables not found elsewhere. 12. That seeing they may see. Matthew gives this saying more fully and clearly. See note on Matt. 13:13. 21. Is the lamp put under a bushel? The Jews used lamps instead of candles. These were set on, not a candlestick, but a light stand. See note on Matt. 5:15. It is possible that these words, as well as verse 24, were not spoken on this day, but borrowed from the Sermon on the Mount, because they are parables of a certain kind. 24. Take heed what you hear. Luke 8:18 says, "How you hear." Both admonitions are very important. Our ears should be deaf to evil counsel. We should hear attentively, earnestly and devoutly the word of the Lord. 26. So is the kingdom of God. This parable is given only by Mark, but its general lesson is enforced by parallel passages, e. g., Isa. 55:10, 11; Jas. 5:7, 8; 1 Pet. 1:23-25. In the kingdom of grace, as in nature, we are laborers together with God; the results of our work depend on him, and for the perfection of these results he takes his own time (1 Cor. 3:6-9). Hence, (1) it is ours to sow the seed (the truth), his to give it growth; (2) having sown, we are to wait for time and God to perfect it; (3) this he does according to the definite order of development--first the blade, then the ear, then the full corn in the ear; (4) not until there has been time for the development, are we to expect to reap. The lesson is one of trust and hope. Should cast seed. The word of God, the Gospel. 27. Should sleep, and rise, etc. While giving the seed sown time to germinate and come forth. 28. First the blade. There is a law of orderly development in natural growth, so also is it in reference to spiritual growth. Compare 1 John 2:12-14. Some growths are quicker than others, but in all there is growth. And we have no right to look for the end at the beginning, the ripened Christian experience in the young convert, the full corn in the first appearance of the blade. Observe, too, that we can know that there is growth by its results, though we know not how, and that each stage of the growth is more apparent than the preceding stage. 29. Immediately he putteth in the sickle. The time of harvest is when the fruit is ripe; in this instance when the word had produced faith, repentance and obedience. Then those who exhibit the fruit are to be gathered into the church. 31. Like a grain of mustard seed. See note on Matt. 13:31-35. Compare Luke 13:18, 19. 34. Without a parable, etc. See notes on Matt. 13:36-43. 35. On the same day. The days the parables were uttered. Unto the other side. Of the Sea of Galilee. 37. There arose a great storm. See notes on Matt. 8:23-27. Compare Luke 8:22-25. The Sea of Galilee lies 600 feet below the level of the Mediterranean, and has a tropical climate. Only a short distance north are the high mountains of Lebanon. The heated air about the sea invites the rush of cold waves from the mountains. 41. They feared exceedingly. The disciples in the boat. Such an astounding display of power, the control of the storm in which men are as helpless as infants, filled them with awe. What manner of being could he be whom storm, wind, and sea obeyed? They had not yet learned that the word which the sea obeyed was the word in obedience to which the world itself was made. __________________________________________________________________ Chapter V Healing the Afflicted Summary --In the Country of the Gadarenes. The Fierce Demoniac. The Demons and the Swine. The Gadarenes Do Not Wish Jesus. The Preacher in Decapolis. Jesus Again in Capernaum. The Daughter of Jairus. The Woman with the Issue of Blood. Healed by Faith. The Dead Damsel Made Alive. 1. They came to the other side. After the storm. Into the country of the Gerasenes. Matthew in the parallel account says Gadarenes. The explanation is easy. Gerasa, a town whose modern name is Gersa, stood on the southeast shore of the sea, while Gadara, the chief city of the district, was south about seven or eight miles. As the capital city of the district, "the country of the Gadarenes" embraced Gerasa and its vicinity. 2. There met him out of the tombs. The tombs are still seen in the cliff near Gersa. For notes on demoniacal possession and this account see Matt. 8:28-33. Compare Luke 8:26-39. 3. Dwelling in the tombs. The tombs of that age were either natural or artificial caves in a rocky hillside, and hence would afford shelter. They are now sometimes the homes of the poorer classes. No man could bind him. Modern lunatics in their frenzy often exhibit almost superhuman strength. 10. Besought ... that he would not send them out of the country. In other words, "Do not send us back to the place of perdition from whence we came." They confess the power of Christ. 11. Mountain side. At Gersa the mountain rises near the sea. A great herd of swine. Either the property of Gentiles, or of Jews who disobeyed the law of Moses for gain. 13. Ran ... down a steep place. The declivity at the base of the mountain at Gersa is almost perpendicular. 17. They began to pray him to depart. Christ does not stay where he is not wanted. He never visited the country of the Gadarenes again. 20. Decapolis. A district so called from its ten cities, of which Gadara was one. The first preacher of Christ there was one who could testify of his power. 21. When Jesus was passed ... to the other side. Sailed back across the sea to Capernaum. 22. One of the rulers of the synagogue. The office of ruler in the synagogue was somewhat similar to that of elder in a Christian congregation. 23. At the point of death. In verse 35 the word comes to the ruler that his daughter is dead. Matthew in his account condenses the two reports and says, "She is dead." 25. And a certain woman. For notes on this miracle, see Matt. 9:20-22. Compare Luke 8:41-56. An issue of blood. A hemorrhage of the womb or bowels. 26. Suffered many things of many physicians. The medical art in Judea in that age was in a very crude condition. Lightfoot gives, from the Rabbinical books, the remedy for a female hemorrhage: "Let them dig seven ditches, in which let them burn some cuttings of vines under four years old. Let her take in her hand a cup of wine; let them lead her away from this ditch and make her sit over that. Let them remove her from that and sit her over another. At each removal you must say to her, 'Arise for thy flux.'" This is an illustration of what this woman suffered. 30. Perceiving that power. Christ, conscious of the approach and condition of this woman, voluntarily healed her. His language that follows is to bring out the moral issue. He cured her, not by touch or word, as was usual with him, but by act of will. By his question he called out her public confession. Faith saves. It may not be intelligent faith, for this woman was not well instructed, but is a faith strong enough to lead to action. 35. While he yet spake, ... Thy daughter is dead. For notes on this example of Christ's power over death, see Matt. 9:18, 19 and 23-26. Compare Luke 8:41,42 and 49-56. 37. Suffered no man to follow him. Into the house of the ruler. The mourners were excluded and only the parents and three apostles, the same three that saw him transfigured, and in the agony of Gethsemane, were allowed to enter. Matthew omits this fact. 38. Many weeping and wailing greatly. At a Jewish funeral were professional mourners called by Matthew "minstrels." It is still the funeral fashion in the East. 41. Talitha cumi. Words from the common language of the people of Palestine in that age, meaning, "Damsel, arise." 42. Straightway. The restoration was immediate. 43. That no man should know it. That is, that it should not be published abroad. It was often needful for Jesus to restrain the fame of his miracles for various reasons, one of which was the wrath they excited in the Jewish authorities. It was needful for him to delay exciting them to the point of putting him to death till his time had come. There are three cases, besides his own resurrection, of Christ raising the dead. This case is immediately after death; another, that of the son of the widow of Nain (Luke 7:11-15), at least twenty-four hours after death; the third, that of Lazarus (John, chapter 11), several days after death, when corruption would naturally have begun; in one case privately; in the second, publicly; in the third, before bitter enemies. __________________________________________________________________ Chapter VI The First Commission Summary --Christ in Nazareth. Teaching in the Synagogue. Rejected by the Nazarenes. The Twelve Sent Forth to Preach. Their Preaching and Work. King Herod's Opinion of Jesus. Account of the Death of John the Baptist. Feeding the Five Thousand in the Desert Place. Praying in the Mountain Alone. The Disciples in the Storm. Christ Cometh and Saves. Healing. 1. Went out from thence. From Capernaum. Came into his own country. Nazareth, where he had been brought up. 2. When the sabbath day was come. For notes on his reception at Nazareth, see Matt. 13:53-58. This was the second time he was rejected here (Luke 4:14-29). 3. Is not this the carpenter? Matthew reads "The carpenter's son." This shows that Jesus also had worked at the trade. It was the custom for every Jew to be taught some trade by his parents. 5. He could do there no mighty work. Matthew states the reason: "Because of their unbelief." It was not from want of power, but of the conditions that he required. Those in need of help must either have faith enough to seek his help, or their friends must have faith. As faith is the condition of the salvation of the soul, so Christ required it as a condition of the salvation of the body from disease or death. 6. He marvelled because of their unbelief. See note on Matt. 8:10. Went round about the villages. See note on Matt. 9:35. 7. He called unto him the twelve. For the commission of the twelve see notes on Matt. 10:1-42, and compare Luke 9:1-6. Matthew's account is much the fullest. 8. Save a staff only. Only the staff that each had already. Matthew. forbids a supply for future use. 9. Be shod with sandals. Matthew forbids shoes, instead of which they were to wear sandals. The ancient shoe resembled the modern; the sandal was a sole tied on the foot. The latter was usually worn by the common people and they were to dress like them. 13. Anointed with oil. Matthew says nothing of this. Oil was a symbol of the Divine grace; to anoint with it, of the Holy Spirit. Its use implied that God was the healer. 14. And king Herod heard of him. For Herod's opinion of Christ and the death of John the Baptist, see notes on Matt. 14:1-12. Compare Luke 9:7-9. 17. For the Herodias' sake. This states why John was cast into prison, on account of the instigation of the adulterous woman, a fact omitted by Matthew. 19. Would have killed him. The wicked woman sought his murder, but could not kill him because Herod refused to consent. 20. Herod feared John. Was in awe of him as a holy man, and feared the indignation of the people if he slew him. 21. When a convenient day was come. For the execution of the plans of the vengeful woman. 27. Sent an executioner. One of his body guard. Under Oriental monarchs the captain of the guard was the executioner. 31. Come ye apart into a desert place. For notes on the feeding of the five thousand see Matt. 14:14-21. Compare Luke 9:10-17 and John 6:5-14. All the four gospels give this account. 32. Departed into a desert place. An uninhabited place; in this case the small plain of Butaiha, just east of where the Jordan enters the lake of Galilee. 45. To go to the other side before unto Bethsaida. John says, "toward Capernaum." Capernaum was the ultimate point to be reached; but on the way there they were to sail along the coast in a northwest direction, and touch at Bethsaida, take into the boat Jesus, who would go there by land, and then sail southwest to Capernaum. The ruins at Bethsaida are found near where the Jordan empties into the Sea of Galilee, and not very far distant from the scene of the miracle. For notes on the storm and Christ walking on the sea, see Matt. 14:22-32. Compare John 6:15-21. __________________________________________________________________ Chapter VII Making Void the Law of God Summary --The Scribes and Pharisees from Jerusalem. Eating with Unwashen Hands. Making Void the Law of God by Tradition. What Defileth a Man. In the Borders of Tyre and Sidon. The Syrophoenician Woman. Healing in Decapolis. 1. Then came together unto him the Pharisees. This sharp controversy, which contains the sharpest rebuke that Christ had thus far paid to the Pharisaical system, is recorded also by Matt. 15:1-20, where see notes. Mark, for the benefit of Gentile readers, adds a few words concerning Jewish customs. Come from Jerusalem. Probably formally sent by the Sanhedrim to investigate the work and teaching of Jesus. 2. Eat bread with defiled hands. Not dirty, but "unwashen." The "tradition of the elders" required them to always wash before eating lest they might have touched something ceremonially unclean. 3. For the Pharisees ... except they wash diligently, eat not. The duty of washing before meat is not inculcated in the law, but only in the tradition of the scribes. So rigidly did the Jews observe it, that Rabbi Akiba, being imprisoned, and having water scarcely sufficient to sustain life given him, preferred dying of thirst to eating without washing his hands. 4. When they come from the market, except they wash, they eat not. In the Greek, not the word rendered "wash" elsewhere in the passage, but baptize. Abbott renders it "plunge" and says: "Apparently, in the ritual of the Pharisees, washing by pouring on water sufficed for those who remained at home, but immersion of the hands in water was required of those who had gone abroad." Many other things. They not only insisted on washing the hands, because of the tradition, but also, many other things. Geikie says: "The law of Moses required purifications in certain cases (Lev. 12:1-5), but the rabbis had preverted the spirit of Leviticus in this as in other things, for they taught that food and drink could not be taken with a good conscience when there was the possibility of ceremonial defilement. If every perceivable precaution had not been taken, the person or the vessel used might have contracted impurity, which would thus be conveyed to the food, and through the food to the body, and by it to the soul. Hence it had been long a custom, and latterly a strict law, that before every meal not only the hands, but even the dishes, couches, and tables, should be scrupulously washed." 5. The Pharisees and scribes asked him. On the Savior's discourse that follows, as far as verse 23, consult notes on Matt. 15:1-20. 24. From thence he arose, and went into the borders of Tyre and Sidon. Consult the notes on Matt. 15:21-28, where the incident of the "woman of Canaan" is fully given. 31. He came ... through the midst of the coasts of Decapolis. A district east of the Sea of Galilee and the Jordan, so called because it contained ten cities. Only Mark gives the account of the following miracle. 32. One that was deaf, and had an impediment in his speech. Probably had not been born deaf, as he was not dumb. 33, 34. Put his fingers in his ears. The manner of the Lord in this miracle was peculiar. I understand that he used signs instead of words in order to arouse faith in the deaf man. He touched the organs that had lost their office and then looked to heaven. This would be deeply significant to one who had learned to understand by signs. Ephphatha. A word in the common language of Judea at that time, meaning "Be opened." 35. His ears were opened. At once both his difficulties were removed. 36. He charged them that they should tell no man. Consult note on Matt. 8:4. 37. He hath done all things well. Compare Gen. 1:31. He maketh both the deaf to hear and the dumb to speak. Christ, ever since, has been engaged, spiritually, in the same work. __________________________________________________________________ Chapter VIII In the Coasts of Caesarea Philippi Summary --The Four Thousand Fed. At Dalmanutha. Seeking a Sign from Heaven. The Blind Man Healed at Bethsaida. Peter's Confession at Caesarea Philippi. The Death and Burial of the Son of Man. Peter Rebuked. Taking the Cross and Following Christ. 1. In those days. While Christ was in Decapolis. For notes on the feeding of the four thousand, see Matt. 15:32-38. This is not the same event as the feeding of the five thousand (Matt. 14:13-21; Mark 6:32-44; Luke 9:10-17; John 6:1-14). In Mark 8:19, 20, the Lord refers to both miracles. 10. Into the parts of Dalmanutha. Matt. 15:39 says "Magdala." Neither place exists now, but they are supposed to have been near each other on the western shores of the Sea of Galilee. Abbott suggests that they were two different names for the same place, a common circumstance. 11-13. The Pharisees came ... seeking of him a sign from heaven. See notes on Matt. 16:1-4. 14-21. The disciples had forgotten to take bread. For notes on the warning against the leaven of the Pharisees and Herod, see Matt. 16:5-12. Matthew says "Sadducees" instead of "Herod." Herod was a Sadducee, and the Sadducees generally were his supporters. 22. He cometh to Bethsaida. Near the mouth of the upper Jordan into the lake. It was upon the eastern bank of the river. The account of the miracle that follows is only given by Mark. And they bring a blind man unto him. The people, not the disciples, brought him. He was brought (1) either because he could not find the way alone, or (2) because he had not faith that would induce him to go, and so was brought by the faith of his friends. This man was not born blind. He had evidently seen men and trees aforetime. 23. Led him out of the town. As he had taken the deaf man out of the crowd (Mark 7:33). The Lord often sought to escape publicity. When he had spit on his eyes. I suppose that this unusual course was intended to develop in the man the faith which the Lord made the usual condition of healing. 24. I see men; for I behold them as trees, walking. Certain moving forms about him, but without the power of discerning their shape or magnitude; trees he should have accounted them from their height, but men from their motion. 25. Then again he laid his hands upon his eyes. This is the only example of a progressive cure. I suppose that it was an example of progressive faith. The Lord could have healed him with a word, but he wished to save the soul as well as the body. 26. Sent him away to his house. Evidently he did not live in Bethsaida, as he was forbidden to go into the town, or to tell the story there. 27-30. Jesus went forth ... into the villages of Caesarea Philippi. For notes on Peter's confession of Christ, see Matt. 16:13-20. Compare Luke 9:18-21. Caesarea Philippi was a heathen town, in the extreme north of Palestine, near the foot of Mount Hermon, and one of the sources of the Jordan. 31-38. He began to teach them, etc. For the first announcement of the suffering of our Lord, the rebuke of Peter, and the lesson concerning the cross, and saving the soul, see notes on Matt. 16:21-28. Compare Luke 9:22-27. Verse 38 is peculiar to Mark in this connection, though given in Matt. 10:32, 33, on which see notes. __________________________________________________________________ Chapter IX The Transfiguration Summary --The Coming of the Kingdom. The Transfiguration. Moses and Elias. The Elias That Must Come. The Boy with the Dumb Spirit. The Condition of Receiving Christ's Help. The Disciples Taught of Christ's Sufferings. Who Shall Be Greatest? The Narrowness of the Disciples Rebuked. A Cup of Cold Water in the Name of Christ. The Offending Hand or Eye. 1. Till they have been seen the kingdom of God come with power. Compare Matt. 16:28 and Luke 9:27. Matthew says, "Till they have seen the Son of man coming in his kingdom;" Luke, "Till they have seen the kingdom of God." A comparison shows that the reference is to "the coming of the kingdom in power" on the day of Pentecost. Of the twelve, one at a time was dead; the others had not tasted of death. 2. After six days. After six days intervening. Luke says, "About eight days," he counting the one before and after the six days that intervened. For notes on the Transfiguration see Matt. 17:1-13, and compare Luke 9:28-36. 14. And when he came to his disciples. After the transfiguration. He saw a great multitude. For notes on this miracle, see Matt. 17:14-21. Compare Luke 9:37-42. Mark's account is the fullest. According to the Revision, Matthew says that the youth was an epileptic, and the symptoms given by Mark are those of epilepsy. Mark also states that he had been afflicted from childhood. 23. If thou canst. The question is not whether Jesus can, but whether the afflicted father can. Can he have the needful faith in Christ? Faith is the great need. 24. Lord, I believe; help thou my unbelief. The spark of faith has been kindled; if his faith is not strong, he prays the Lord to give him stronger faith. So should always pray the doubting Christian. If your faith is weak, cry for help. 26. The spirit cried and rent him sore. The evil spirit obeys most reluctantly and seeks to destroy one whom it can no longer use. The paroxysm of departure was fearful, and left the boy exhausted and as dead. The touch of Jesus completed the cure. 28, 29. Why could we not cast him out? His answer first was, according to Matthew (17:20), "Because of your belief." The whole difficulty centered in their want of faith. No demon could defy them if only they had faith enough. And then Jesus illustrates the power of faith by showing that even a small amount of active, living faith, like a grain of mustard-seed, could remove "this mountain," perhaps pointing to Mount Hermon, at whose base they were, and which towered in its grandeur above them. Can come forth by nothing, but by prayer. (Fasting is omitted in the New Version, but placed in the margin.) The faith which will be effectual must be a faith exercised in prayer. The work of the Church is still to cast out devils, the unclean spirits of worldliness, selfishness, greed, infidelity, lust, intemperance, Sabbath-breaking. These still defy the ordinary efforts and faith of God's people. We have faith enough for ordinary duties, for some giving, for prayer-meetings, for building churches; but there is a work which ordinary faith cannot do. How shall we get that higher faith? By prayer and fasting. By such an earnestness that we forget the needs of the body. 31, 32. The Son of man is delivered. See notes on Matt. 17:22, 23. Compare Luke 9:43-45. 33. What was it that ye disputed among yourselves? See notes on Matt. 18:1-9. Compare Luke 9:46-50. 35. Servant of all. The two conditions of true greatness are humility and service; not to be the servant of friends, or kindred, or of a class, or even of church members, but of all, like Christ. 38. John answered him, we saw one. The disciples had shortly before returned to Christ from their first missionary tour, in which they were empowered to cast out devils (Matt. 10:8). The man here referred to they probably met during this tour. He must have been a disciple of Christ, who was enabled by his faith, yet without a commission, to cure the possessed--Abbott. Casting out devils in thy name. Really, and not in a wrong spirit, as did the Jewish exorcists (Acts 19:13, 14); for it was done in thy name. Such workers as this man believed in him, or they would not have used his name. He followeth not us. Did not join himself to the apostles as one of their followers. 39. Forbid him not. He neither praises nor blames him for following an independent course, and not working with his disciples. He simply declares that he must not be forbidden, and that those who work the same kind of work that we do should be regarded, not as enemies, but allies. Thousands, in every period of church history, have spent their lives in copying John's mistake. They have labored to stop every man who will not work for Christ in their way from working for Christ at all.--Ryle. 42. Cause one of these little ones ... to stumble.. See notes on Matt. 18:6-10. 43. The fire that never shall be quenched. See note on Matt. 5:29. The fires that were occasionally lit in the literal Gehenna, or Tophet, were necessarily only temporary. They died out for want of fuel. It was to be otherwise with the "fire" of the other and ulterior Tophet. The "fire" referred to is, of course, a mere symbol of the sum total of certain dreadful realities, for which there are no adequate representations in human language. 48. Worm dieth not, ... fire is not quenched. An expression borrowed from the last verse of Isaiah, and probably in current use among the Jews of our Savior's time, as applied to the state of future retribution. 49. For. Our Lord is alluding to the pervading idea of verses 45-48. These sacrifices of hand, foot, eye, must be made; for--every one shall be salted with fire. Fire is used in the Scripture to denote suffering, persecution, trial, distress of any kind. Salt is used to denote permanence, preservation from corruption. Every one, good and bad, must suffer. 50. Have salt in yourselves. The spirit of self-sacrifice, and thus you will "have peace with one another." __________________________________________________________________ Chapter X Christ's Law of Divorce Summary --Beyond Jordan En Route to Jerusalem. Dispute with the Pharisees About Divorce. The Law of Moses and That of Christ. Blessing the Little Children. The Rich Young Ruler. The Danger of Riches. Reward of Those Who Forsake All for the Gospel. The Ambitious Mother and Sons. The Baptism of Suffering. Blind Bartimaeus Healed. 1. He arose from thence. From Capernaum. His Galilean ministry was now terminated. He was about to start his last journey to Jerusalem. See notes on Matt. 19:1, 2. 2-11. The Pharisees came to him. Somewhere on the east of the Jordan, while on his way. For notes on this conversation about marriage and divorce, see Matt. 19:3-13. Compare Luke 16:18. 12. If a woman shall put away her husband. This was allowed by the Greek and Roman law (1 Cor. 7:13), but not by the Jewish. Christ applies his principles to either sex on the same footing. 13-16. They brought unto him little children. See notes on Matt. 19:13-15. Compare Luke 18:15-17. See also notes on Matt. 18:3, 4. 17-22. There came one running. See notes on Matt. 19:16-22. Compare Luke 18:18-22. Mark adds that the young man came "running," and "kneeled" in the way. He alone tells us that "Jesus beholding him loved him." 23-31. How hardly shall they that have riches. For notes on the Lord's words concerning riches, see Matt. 19:23-30. Compare Luke 18:24-30. Mark adds one sentence that furnishes the key to the interpretation of the whole discourse: "How hard it is for them that trust in riches," etc. 32-34. They were amazed; ... they were afraid. For they now distinctly perceived that their Master intended to proceed with the pilgrims to Jerusalem, and they held back in dismay, knowing that his destruction had been determined on by the ruling authorities there. They seemed to hang back as men foreboding peril, and were amazed that their Master should throw himself into such danger. He began to tell them. To their terror lest he should be put to death at Jerusalem, he responded that he was going to die. He had told them at least twice before, but they were unable, as yet, to understand it. See notes on Matt. 20:17-19. Compare Luke 18:31-34. 35-45. James and John come unto him. For notes on this ambitious request, see Matt. 20:20-28. We learn from Matthew that Salome, the mother, came and spoke for them. 38. Ye know not what you ask. Prayer is often unwise in its requests from ignorance. Before many days they saw places on his right and left occupied by two robbers on the cross. 46-51. They came to Jericho. They had now crossed the Jordan into Judea. For Jericho and the healing of the blind man, see notes on Matt. 20:29-34. Compare Luke 18:35-43. 52. Thy faith hath made thee whole. Bartimaeus' faith was shown, (1) by his going to Jesus; (2) by his belief that Jesus was the Messiah; (3) by persevering against opposition; (4) by casting away all that hindered; (5) by obeying Jesus when he was called; (6) by following and praising him after he was cured. __________________________________________________________________ Chapter XI The Royal Entrance into Jerusalem Summary --The Official Entrance into Jerusalem. The Barren Fig Tree Cursed. The Second Cleansing of the Temple. The Indignation of the Jewish Rulers. The Power of Faith. The Demand of the Rulers for His Authority. Their Mouths Closed by a Question Concerning the Baptism of John. 1-10. When they came nigh to Jerusalem. On the Sunday before the Lord's suffering. He had passed the Sabbath at Bethany. We have four accounts of this entry into Jerusalem: here; Matt. 21:1-11; Luke 19:21-44; John 12:12-19. For notes, see Matt. 21:1-11. 11. He went out to Bethany with the twelve. After entering the city and temple and observing the condition of things within the sacred building he retired to Bethany for the night. As far as we know he passed all his nights of the last week of his earthly life at Bethany, save Thursday, perhaps to avoid the rulers in the hours of rest and to have an opportunity for private conference with his disciples, which he could not have in crowded Jerusalem. Besides, he had loving friends at Bethany, who delighted to have him under their roof. 12-14. And on the morrow, when they were come out from Bethany, he hungered. etc. See notes on Matt. 21:17-22. 15-19. Jesus went into the temple. For notes on this cleansing of the temple see Matt. 21:12, 13. Compare Luke 19:45-48. 20-24. They saw the fig tree dried up. See notes on Matt. 21:19-22. Mark adds the fact, not stated by Matthew, that this language was spoken the day after the tree was cursed. Believe that ye receive them. That they are yours from the time you ask for them. 25. When ye stand praying, forgive. This is one of the conditions of prevailing prayer. See notes on Matt. 5:23, 24. 27-33. And they come again to Jerusalem. On Tuesday. On Sunday the Lord entered officially. On Monday he cleansed the temple, and cursed the fig tree. On Tuesday his disciples called attention to the withered fig tree, and he again entered the city. There a delegation of the rulers demanded by what authority he had driven out the money changers the day before. For notes on his answer and what follows, see Matt. 21:23-27. Compare Luke 20:1-8. __________________________________________________________________ Chapter XII A Day of Controversy Summary --The Vineyard and the Wicked Husbandmen. Prophecy of the Calling of the Gentiles. The Herodians and Pharisees. Tribute to Caesar. The Sadducees and the Resurrection. Which Is the Greatest Commandment? The Son of David David's Lord. Beware of the Scribes. The Widow's Mite. 1-12. He began to speak unto them in parables. A series of parables, given more fully by Matthew, outlining the sins and fate of the stubborn Jewish nation. A man planted a vineyard. For notes on this parable, see Matt. 21:33-46. Compare Luke 20:9-19. 13-17. They send certain of the Pharisees and of the Herodians. For notes on the effort to entrap Jesus on the matter of tribute to Caesar, see Matt. 22:15-22. Compare Luke 20:20-26. 18-27. Then come the Sadducees. For notes on this interview with the Sadducees, see Matt. 22:23-33. Compare Luke 20:27-40. 28-34. One of the scribes came. See notes on Matt. 22:34-40. Matthew adds that the scribe asked his question, "tempting him;" that is, "testing him." Thou art not far from the kingdom of God. This commendation, not given by Matthew, is given because the scribe had declared that outward obedience amounted to nothing unless the heart was right. Pharisaism consisted of forms and paid little attention to love, mercy, and purity of heart. Alford says: "This man had hold of that principle in which law and gospel are one. He stood, as it were, at the door of the kingdom of God. He only wanted (but the want was indeed a serious one) repentance and faith to be within it. The Lord shows us here, that even outside his flock, those who can answer discreetly, who have knowledge of the spirit of the great command of law and gospel, are nearer to being of his flock than the formalists; but then, as Bengel adds, 'If thou art not far off, enter; otherwise it were better than thou wert far off.'" 35-37. How say the scribes that Christ is the son of David? See notes on Matt. 22:41-46. Mark adds to Matthew's account, The common people heard him gladly. Not the Pharisees, scribes, Sadducees or rulers, but the common people, of whom the Pharisees were wont to say, "This people who know not the law and are cursed" (John 7:49). We have many hints of the favor with which Christ was regarded by the people. 38-40. Beware of the scribes. Mark gives in three verses his report of the wonderful discourse recorded in Matthew, chapter 23. These three verses are parallel to Matt. 23:5, 6, 14. See notes there. Compare Luke 20:45-47. Love to go in long clothing. Peculiar to Mark. Long, flowing robes, reaching to the feet, similar to those worn by Romish priests, and were worn by the scribes as a kind of professional attire, in order to attract attention. When Christ sent his apostles out to preach, he directed that they should be clothed as the common people (Mark 6:9; Matt. 10:10). The scribes, ancient and modern, love display, showing themselves off in the chief places of concourse. They love appellations of honor and respect, such as Rabbi, Father, Master, Teacher. Men often profess a desire to magnify their office, when in truth they want to magnify themselves. They love robes that advertise to every one that they are separate from the rest of the people. 41. He sat over against the treasury. This incident of the widow's mites is omitted by Matthew, but given in Luke 21:1-4. It is given as a contrast to the hypocrisy of the scribes. Treasury. A name given by the rabbins to thirteen chests, called trumpets, from their shape, which stood in the court of the women, at the entrance to the treasure-chamber. "Nine chests were for the appointed temple tribute, and for the sacrifice-tribute; that is, money-gifts instead of the sacrifices; four chests for free-will offerings, for wood, incense, temple decoration, and burnt offerings.--Lightfoot. Beheld how the people cast money. Jesus still takes note of our offerings. Before the passover, free-will offerings, in addition to the temple tax, were made. 42. There came a certain poor widow. Here, as in other places in the Bible, we must remember the exceedingly depressed and dependent condition of a poor man's widow in the countries where our Lord was. The expression is almost proverbial for one very badly off, and most unlikely to contribute anything to a charitable purpose. Two mites. The smallest of Jewish coins, about the value of one-fifth of a cent. It took its name from its extreme smallness, being derived from an adjective signifying thin. A farthing. Mark (not Luke) adds for his Roman readers an explanation, using a Greek word (taken from the Latin), meaning the fourth part, as our word "farthing" does. The value is only of importance as showing upon how minute a gift our Lord pronounced this splendid panegyric, which might be envied by a Croesus or a Rothschild. 43. Cast more in than all. Note the word more--proportionately, to-wit, to her means, and thus more in the estimation of God, who measures quantity by quality. 44. For. The worth of a gift is to be determined, not by intrinsic value, but by what it costs the giver. The measure of that cost is what is left, not what is given. For the widow to give her mites was noble; for one well off to give "his mite" is contemptible. All that she had, all her living. Out of her want, out of her destitution, she has cast in all that (in cash) she possessed--her whole (present) means of subsistence. In love she devoted all of God, with strong faith in his providential care. __________________________________________________________________ Chapter XIII Christ's Discourse on the Last Days Summary --The Destruction of the Temple Foretold. The Persecution of the Saints. The Gospel Preached to All Nations. The Awful Calamities of the Jewish Nation. Christ's Coming to Judgment. The Hour When He Shall Come Not Known. Watch, Pray, and Be Ready. 1. As he went forth out of the temple. This whole discourse is reported most fully by Matthew, chapter 24, on which see notes. Compare Luke 21:5-38. I only notice here what is peculiar to Mark. 3. Peter and James ... asked him privately. Matthew says "the disciples came to him privately," but does not name them. "Privately" probably means apart from the multitude. The destruction of the temple had been publicly foretold (Matt. 23:38; 24:2). 9. Take heed to yourselves. In Matthew's report persecution is foretold, but the injunctions of verses 9, 10, 11, or rather given in Matt. 10:18-20, on which see notes. Take heed. Not to escape persecution, but to be ready for it. They shall deliver you to councils. Jewish courts. Besides the great national council, the Sanhedrim, each principal town had a smaller council, or local Sanhedrim. In the synagogues ye shall be beaten. In every Jewish synagogue there were three magistrates authorized to inflict certain punishments, scourging being one. The number of stripes could not exceed forty (Deut. 25:3); hence they always stopped at thirty-nine. Governors and kings. Roman officials, such as Felix, Festus, Gallio, King Agrippa and Nero. 18. Pray ye that your flight be not in the winter. Matt. 24:20 adds, "neither on the Sabbath day." The reasons for these monitions to the Jerusalem church are given in the notes on Matthew. The sign given by the Lord for the flight, the environment of the city by the Romans, and the panic that caused their sudden withdrawal, occurred on Tuesday, in October. Hence the flight was neither in the winter, nor on the Sabbath day. 30. This generation shall not pass. See notes on Matt. 24:34. 32. Of that day ... knoweth no one, ... neither the Son. When the Son was on earth in the flesh, he voluntarily subjected himself to limitations, among them ignorance of the hour when he would return again to judgment. If he voluntarily knew not, what folly of theologians to fix upon the time. 37. Watch. Observe in this chapter the emphasis given to Christ's exhortation, "Watch!" Matthew tells us how the Lord sought to impress these lessons of watchfulness and faithfulness still more deeply by the parables of the "Ten Virgins" (Matt. 25:1-13), and the "Talents" (Matt. 25:14-30), and closed all with a picture of the awful day when the Son of man should separate all nations from one another, as the shepherd divideth his sheep from the goats (Matt. 25:31-46). __________________________________________________________________ Chapter XIV The Seizure, Trial, and Condemnation of Christ Summary --The Sanhedrim Resolves on Christ's Death. The Anointing at Bethany. Judas Sells His Lord. The Day of Unleavened Bread. The Lord's Passover. The Lord's Supper Established. Peter's Denial Predicted. The Agony in the Garden. Christ Seized by the Soldiers and Temple Guards. Christ Before the Sanhedrim. The Confession and Condemnation. 1-9. After two days was the feast of the passover. See notes on Matt. 26:1-16. Compare John 12:1-8. The action of the Sanhedrim was taken on Wednesday, the Anointing took place the Saturday before, and is brought up here on account of its connection with the bargain Judas made with the chief priests. 10, 11. Judas Iscariot. See notes on Matt. 26:14-16. 12-16. On the first day of unleavened bread. See notes on Matt. 26:17-19. 17-21. In the evening he cometh. On the Lord's last passover see notes on Matt. 26:21-25. Compare Luke 22:21-23; John 13:21-35. See also notes on [3]John. 22-26. As they did eat. On the institution of the Lord's Supper, see notes on Matt. 26:23-29. Compare Luke 22:19-21; 1 Cor. 11:23-25. 27-31. All ye shall be offended. See notes on Matt. 26:31-35. Compare Luke 22:31-38. 32-42. They came to a place which was named Gethsemane. See notes on Matt. 26:36-46, where the fullest account of the agony is given. Compare Luke 22:40-46. Luke only speaks of the "sweat, as it were drops of blood." 43-52. While he yet spake, cometh Judas. For the Betrayal and Arrest, see notes on Matt. 26:47-56. Compare Luke 22:47-53; John 18:1-12. See notes on John. Verses 51 and 52 are peculiar to Mark. Some have supposed the certain young man to be Mark. This is only conjecture. The incident may have been introduced to show the rudeness of the assailants and to emphasize the escape of all the disciples from so wanton an attack. The linen cloth was a night robe. 53-65. They led Jesus away to the high priest. For Trial of Christ, see notes on Matt. 26:57-68. Compare Luke 22:63-71; John 18:13-27. Mark's account corresponds very closely with Matthew's. 66-72. As Peter was beneath in the palace. See notes on Matt. 26:69-75. Compare Luke 22:54-62; John 18:15-17, 25-27. He wept. The form of the Greek verb (imperfect) implies that he continued weeping. "It is a touching and beautiful tradition, true to the sincerity of his repentance, if not as a historical reality, that, all his life long, the remembrance of this night never left him, and that, morning by morning, he rose at the hour when the look of his Master had entered his soul, to pray once more for pardon."--Geikie. __________________________________________________________________ Chapter XV The Crucifixion Summary --Jesus Sent by the Sanhedrim to Pilate. The Multitude, Moved by the Priests, Clamor for His Death. They Reject Jesus and Demand Barabbas. Jesus Delivered to Be Crucified. Crowned with Thorns, Spit Upon, and Mocked. Crucified at Golgotha Between Thieves. Mocked by the Priests. Jesus Dies. The Veil of the Temple Rent. The Centurion's Confession. Buried in the Tomb of Joseph of Arimathaea. 1-20. The chief priests ... bound Jesus ... and delivered him to Pilate. See notes on Matt. 27:1, 2; 11-31. Mark's account differs a little from that of Matthew. Compare Luke 23:1-35; John 18:28-40; 19:1-16. 21-41. They compel one Simon ... to bear the cross. See notes on Matt. 27:32-56. Mark's account is almost parallel. Compare Luke 23:26-49; John 19:17-30. Only Mark declares that Simon was the father of Alexander and Rufus. See Romans 16:13; 1 Tim. 1:20; Acts 19:33. Simon, while a native of Cyrene in North Africa, was a Jew. 42-47. When the even was come. See notes on Matt. 27:57-61 for the Burial of Jesus. Compare Luke 23:50-56; John 19:36-42. Nicodemus and Joseph of Arimathaea, who obtained the body of Jesus and placed it in Joseph's new-made tomb, were both members of the Jewish Sanhedrim. Nicodemus had come to Jesus by night (John 3:1, 2) and had vainly opposed the animosity of the Sanhedrim (John 7:50-53). __________________________________________________________________ Chapter XVI The Resurrection Summary --The Women at the Tomb. The Empty Sepulcher. The Message of the Angel. Mary Magdalene Sees the Risen Lord. The Message to the Disciples. Seen of Two Disciples at Emmaus. Appears to the Eleven. Rebukes Their Unbelief. Gospel for All the World. Received into Heaven. 1. When the sabbath was past. Compare Matt. 28:1-17; Luke 24:1-11; John 20:1-10. As Mark's account is peculiar in some things, I add some notes. The Sabbath ended at sunset; the women then made their preparations to visit the tomb at dawn. Might come and anoint him. This shows that they did not expect his resurrection. The Jews were wont, as a mark of honor, to surround the body in the tomb with fragrant spices. Nicodemus (John 19:39, 40) had brought spices. Perhaps the women did not know this; perhaps they wished, in addition, to render their own loving service. 3. Who shall roll away the stone? They were not aware of the deputation of the Jewish rulers which had gone to Pilate and secured the sealing of the stone and the setting of the watch over the tomb (Matt. 27:62-66), and their only anxiety was how they would get the great stone, with which the rock-cut sepulcher was closed, rolled away. 4. Looked. Rather, looking up. They may have been looking down before, absorbed in the conversation. The tomb was probably above them, cut horizontally in the face of the rock at a slight elevation. 5. And entering into the sepulchre. Mary Magdalene, seeing the stone rolled away, and supposing the body had been removed by the Jews, runs to find Peter and John (John 20:1, 2). The other women proceed to the sepulcher, and enter. Saw a young man. Matthew calls him an angel. Luke says that there were two who "stood;" i. e., appeared suddenly. Besides, they might easily have both sat and stood during the interview; might have been both outside and inside at different moments, and they might have been seen both singly and together in the sudden and shifting apparition.--Jacobus. 6. He is risen. Through woman death was first introduced into the world; to woman the first announcement was made of the resurrection. 7. Tell his disciples and Peter. Observe that as Christ's first appearance is to Mary Magdalene (John 20:18), out of whom he had cast seven devils, so his special message is to Peter, who had denied him. A touching commentary on our Savior's saying that he came to save sinners. 8. Neither said they anything to any man; i. e., on their way to tell the disciples. "For," says Dr. Wells, "they were afraid to stay, and not to hasten all they could to the apostles." They were in a tumult of commotion, and could not pause by the way to speak to any. 9. Now when he had risen. The remainder of the chapter is not found in the Vatican or Siniatic Greek MSS., but is found in the Alexandrian. These are the three oldest and most reliable MSS. Some hold these verses to be a later addition, but as they are found in all the most ancient versions they must have been a part of Mark's Gospel when the first century ended. Schaff, Plumptre, Olshausen, Lochman and others regard them genuine, while other critics consider them doubtful. A circumstance in their favor is that the Vatican MS. has a vacant space for them. It seems probable that in an early copy, therefore, they were omitted for some cause by a copyist who left space for them, but did not afterwards fill it, and that the Siniatic MS. was made from the mutilated copy. It is clear that verse 8 was not designed to conclude Mark's narrative. He appeared first to Mary Magdalene. This appearance is described more fully in John 20:11-17. 10. And she went. While she was going to tell the disciples, Jesus appeared to the other women, who had started before on the same errand (Matt. 28:9, 10). 11. They ... believed not. Their disbelief was overruled for good, for it furnishes abundant proof that they did not invent the story of the resurrection. 12. Jesus next appeared to Peter (Luke 24:34; 1 Cor. 15:5). After that. On the afternoon of the same day (Sunday) (Luke 24:13-32). He appeared in another form. Luke explains this by saying that their eyes were holden. If their eyes were influenced, of course, optically speaking, Jesus would appear in another form. 13. And they went. Back to Jerusalem, to the upper room where the ten disciples were assembled (Luke 24:33). And told it. They related their whole interesting interview. 14. He appeared to the eleven themselves. Compare Luke 24:36-49; John 20:19-23. 15. He said unto them. Probably not at the time referred to in verse 14, but later. The Lord appeared many times during the forty days. These words may have been spoken at the great meeting in Galilee (verse 7; Matt. 28:18-20). Go into all the world. Jesus is the world's Savior; he died for all; the gospel must be preached to all. In the first commission (Matt. 10:6) they were sent only to Jews. Preach the gospel. The good news of salvation through Christ; the way of life. To every creature. To every mortal. None are denied the Savior if they will have him. 16. He that believeth. Believeth the gospel message; believes in Christ as his Savior. And is baptized. These are the conditions of pardon; faith in Christ and obedience to his command. If any one has not faith enough in Christ to obey him he has not faith enough to be saved. He that believeth not. Remains in a state of unbelief. Such have no promise. See John 3:18. 17. These signs shall follow them that believe. It is generally held that this is a promise limited to the apostolic age and to a few of the disciples of that age. Perhaps the plural them does not have for its antecedent the singular he in verse 16, but the plural them in verse 14. If it does not, why is the number changed in verses 15 and 16? The grammatical construction requires us to look to verse 14 for the antecedent of them in verse 17. In verse 14 the apostles are "upbraided for their unbelief because they believed not them who had seen him after he had arisen." They are commanded to go and tell the glad story, and assured that miraculous credentials shall be given to those of "them who believe" and tell the wonderful tidings. In my name shall they cast out devils, etc. See Acts 2:4; 5:16; 8:7; 16:18; 28:3. 19. After the Lord had spoken unto them. The words above, and other words recorded in the other Evangelists. He was received up into heaven. In Acts it says, "a cloud received him out of their sight." He did not fade away from sight, but a cloud came as a veil between him and the eyes of the gazing disciples. The cloud can be pierced by the eye of faith, and our Lord seen interceding for us at the right hand of God. 20. They went forth, and preached everywhere. Acts of the Apostles is the history of their preaching. It should be studied to see how the Apostles understood and preached the Commission of the Lord. The Commission of Christ is to his Church; its field is the world; its work is to preach the gospel; its congregation embraces every creature; its offer is a free and full salvation; the conditions of salvation are faith in Christ, and obedience to him; the consequence of rejecting Christ's salvation is eternal condemnation. __________________________________________________________________ The Gospel According to Luke __________________________________________________________________ Introduction to Luke The Third Gospel is assigned by the common voice of the primitive Church to Luke, "the beloved physician" and companion of Paul. Of his earlier history nothing is recorded. There is no proof that he ever saw the Lord or that he became a believer until some time after his death. He was not a Jew, his name is Greek, his style and modes of thought point to Greek training, and it has been generally believed that he was one of "the Grecians who turned to the Lord" in the great commercial city of Antioch where the first Gentile church beyond Palestine was founded. From the incidental references to himself in the Acts we learn that he was the constant companion of the later ministry of the great apostle to the Gentiles, and this is confirmed by the allusions to him in the Epistles. From Col. 4:14; Philem. 24; 2 Tim. 4:11, we learn that he was a Gentile, a physician, that he remained with Paul in his imprisonment at Caesarea and attended him to Rome, where he was his companion during his long sufferings The Gospel of Luke differs from the other three in its sources of information. Matthew wrote as an eye witness; Mark probably recalled the recollections of Peter; John recalled his own personal memories of the life and words of the Lord, but Luke draws from the authentic sources of information then accessible, and he carefully presents the results in an orderly narrative. There are reasons for believing that during the period when Paul was a prisoner at Caesarea, Luke, under his direction, set in order the facts of the Life of Christ in order to furnish an account fitted for the use of Gentile converts, and Gentiles who desired to learn of the Lord. "As Paul was the apostle, so in a faint degree Gentile Luke was the evangelist, of the Gentiles. He traces the genealogy up, not merely to Abraham, but Adam, the son of God. He makes Christ's first teachings at Nazareth commemorate the extension of God's mercy beyond the limits of Israel. Luke 4:16-30. He shows how the sinner is forgiven upon condition of obedient faith. Luke 7:36-50. The publican is, in Paul's favorite term, justified. Evidently their narrative of the Lord's supper is the same tradition. Luke 24:34; 1 Cor. 15:5." Luke's two books, his Gospels and the Acts, are properly two successive parts of one Christian history; and as the latter terminates at the point where Paul has lived two years at Rome, in the year 64, so the Gospel must have been written before that period, namely during the 27 years after Christ's death. For as Luke terminates his Acts abruptly with the close of Paul's two years' imprisonment, without adding a syllable of that apostle's later history, it is very certain that the Acts was published at that time. Yet, we know from the preface to Acts that the Gospel had been already written. Thus, it is evident, that it was written 27 years after the crucifixion. __________________________________________________________________ Chapter I The Birth of John Summary --Preface. The Announcement to Mary. The Visit of Mary to Elisabeth. The Prophecies of Mary and Elisabeth. The Birth of John. The Prophecy of Zacharias. The Child in the Deserts. 1. Forasmuch as many. Verses 1-4 are an introduction. They explain that already many narratives of Christ had been written, that these were by eye witnesses and ministers of the word, that Luke had made a careful examination of all these sources of information, and thought it good, "having traced all things accurately from the first, to write them out in order." We thus learn that at least as early as twenty-seven years after the death of Christ (see [4]Introduction to Luke) many histories of eye witnesses and ministers had already written, of which only two, Matthew and Mark, have come down to us. 3. Most excellent Theophilus. The name means "A lover of God." He is named in Acts 1:1, but of him nothing more is known. 5. There was in the days of Herod. For Herod, see notes on Matt. 2:1. A priest. Not a chief priest, but one belonging to the courses. Course of Abijah. All the priests were divided into twenty-four courses, or classes. That of Abijah was the eighth course (1 Chron.