__________________________________________________________________ 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